Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Collection of the Long Discourses

The Chapter on the Aggregate of Morality

1.

The Discourse on the Supreme Net

Talk on the Wanderers

1. Thus have I heard - On one occasion the Blessed One was travelling on the highway between Rājagaha and Nāḷanda together with a large Community of monks, about five hundred monks. The wanderer Suppiya too was travelling on the highway between Rājagaha and Nāḷanda together with his pupil, the brahmin youth Brahmadatta. There the wanderer Suppiya spoke in many ways in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community; but Suppiya the wanderer's pupil, the brahmin youth Brahmadatta, spoke in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. Thus these two, teacher and pupil, speaking in direct contradiction to each other, followed closely behind the Blessed One and the Community of monks.

2. Then the Blessed One went to spend one night at the royal rest-house in Ambalaṭṭhikā together with the Community of monks. The wanderer Suppiya too went to spend one night at the royal rest-house in Ambalaṭṭhikā with his pupil, the brahmin youth Brahmadatta. There too the wanderer Suppiya spoke in many ways in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community; but Suppiya the wanderer's pupil, the brahmin youth Brahmadatta, spoke in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. Thus these two, teacher and pupil, dwelt speaking in direct contradiction to each other.

3. Then, when several monks had risen at dawn and were seated together in the assembly hall, this discussion arose: "It is wonderful, friends, it is marvellous, friends, how well the Blessed One, who knows and sees, the Worthy One, the Fully Enlightened One, has understood the different dispositions of beings. For this wanderer Suppiya speaks in many ways in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community; but Suppiya the wanderer's pupil, the brahmin youth Brahmadatta, spoke in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. Thus these two, teacher and pupil, speaking in direct contradiction to each other, follow closely behind the Blessed One and the Community of monks."

4. Then the Blessed One, having learned of this discussion among the monks, went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here? What was the conversation that was interrupted?" When this was said, those monks said to the Blessed One: "Here, venerable sir, when we had risen at dawn and were seated together in the assembly hall, this discussion arose: 'It is wonderful, friends, it is marvellous, friends, how well the Blessed One, who knows and sees, the Worthy One, the Fully Enlightened One, has understood the different dispositions of beings. For this wanderer Suppiya speaks in many ways in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community; but Suppiya the wanderer's pupil, the brahmin youth Brahmadatta, spoke in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. Thus these two, teacher and pupil, speaking in direct contradiction to each other, follow closely behind the Blessed One and the Community of monks.' This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

5. "Monks, if others speak in dispraise of me, in dispraise of the Teaching, or in dispraise of the Community, you should not give way to resentment, displeasure, or mental discontent. Monks, if others speak in dispraise of me, in dispraise of the Teaching, or in dispraise of the Community, and if you become angry or displeased at that, it would be an obstacle for you yourselves. Monks, if others speak in dispraise of me, in dispraise of the Teaching, or in dispraise of the Community, and if you become angry or displeased at that, would you be able to recognise whether others' speech is well-spoken or ill-spoken?" "No, Venerable Sir." "Monks, if others speak in dispraise of me, in dispraise of the Teaching, or in dispraise of the Community, you should explain what is untrue as untrue: 'For this reason this is untrue, for this reason this is incorrect, this is not found in us, this does not occur among us.'

6. "Monks, if others speak in praise of me, in praise of the Teaching, or in praise of the Community, you should not feel joy, pleasure, or mental elation. Monks, if others speak in praise of me, in praise of the Teaching, or in praise of the Community, and if you become joyful, pleased and elated at that, it would be an obstacle for you yourselves. Monks, if others speak in praise of me, in praise of the Teaching, or in praise of the Community, you should acknowledge what is true as true: 'For this reason this is true, for this reason this is correct, this exists in us, this is found among us.'

The Basic Part on Virtue

7. "Monks, it is a trifling matter, a mere matter of virtuous behaviour, by which a worldling would praise the Tathāgata when speaking in praise. And what, monks, is that trifling matter, that mere matter of virtuous behaviour, by which a worldling would praise the Tathāgata when speaking in praise?

8. 'Having abandoned the killing of living beings, the ascetic Gotama abstains from killing living beings; with rod laid down, with knife laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

'Having abandoned taking what is not given, the ascetic Gotama abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

'Having abandoned unchaste conduct, the ascetic Gotama lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

9. 'Having abandoned false speech, the ascetic Gotama abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

'Having abandoned divisive speech, the ascetic Gotama abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people, nor does he repeat here what he has heard elsewhere to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

'Having abandoned harsh speech, the ascetic Gotama abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

'Having abandoned idle chatter, the ascetic Gotama abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

10. 'The ascetic Gotama abstains from damaging seed and plant life' - Thus indeed, monks... etc...

'The ascetic Gotama eats only one meal a day, abstaining from eating at night and from food at improper times...

The ascetic Gotama abstains from watching dancing, singing, music and shows...

The ascetic Gotama abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations...

The ascetic Gotama abstains from high and luxurious beds...

The ascetic Gotama abstains from accepting gold and silver...

The ascetic Gotama abstains from accepting raw grain...

The ascetic Gotama abstains from accepting raw meat...

The ascetic Gotama abstains from accepting women and girls...

The ascetic Gotama abstains from accepting male and female slaves...

The ascetic Gotama abstains from accepting goats and sheep...

The ascetic Gotama abstains from accepting fowl and swine...

The ascetic Gotama abstains from accepting elephants, cattle, horses and mares...

The ascetic Gotama abstains from accepting fields and land...

The ascetic Gotama abstains from running messages and errands...

The ascetic Gotama abstains from buying and selling...

The ascetic Gotama abstains from using false weights, false metals, and false measures...

The ascetic Gotama abstains from cheating, deceiving, fraud and crooked dealings...

'The ascetic Gotama abstains from cutting, killing, imprisoning, highway robbery, plunder and violence' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

The Basic Part on Virtue is concluded.

The Middle Part on Virtue

11. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in damaging seed and plant life such as these: root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds as the fifth; the ascetic Gotama abstains from such damaging of seed and plant life' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

12. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in storing up goods for consumption such as these: storing up food, storing up drink, storing up clothes, storing up vehicles, storing up beds, storing up perfumes, storing up material things - the ascetic Gotama abstains from such storing up of goods for consumption' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

13. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in watching shows such as these: dancing, singing, music, plays, story-telling, hand-clapping, cymbals, drums, magic shows, acrobatic shows, bamboo-pole climbing, washing of an elephant, animal fights - elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights - stick fights, fist fights, wrestling matches, military parades, battle arrays, and troop reviews - the ascetic Gotama abstains from watching such shows' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

14. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in games and recreations such as these: eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice games, stick games, drawing straws, games with dice, leaf-tubes, toy ploughs, somersaults, toy windmills, toy measures, toy chariots, toy bows, guessing letters, guessing thoughts, mimicking deformities - the ascetic Gotama abstains from such games and recreations' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

15. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in using high and luxurious beds such as these: large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends - the ascetic Gotama abstains from using such high and luxurious beds' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

16. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in adorning and beautifying themselves such as these: rubbing, massaging, bathing, kneading, using mirrors, eye-ointments, garlands, scents, cosmetics, face-powders, face-creams, bracelets, head-bands, decorated walking sticks, ornamental containers, swords, sunshades, decorated sandals, turbans, gems, yak-tail fans, long-fringed white robes - the ascetic Gotama abstains from such adorning and beautifying' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

17. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in pointless talk such as these: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - the ascetic Gotama abstains from such pointless talk' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

18. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in argumentative talk such as these: 'You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can' - the ascetic Gotama abstains from such argumentative talk' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

19. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in running messages and errands such as these: for kings, royal ministers, nobles, brahmins, householders, and princes, saying "Go here, go there, take this, bring that from there" - the ascetic Gotama abstains from such running of messages and errands' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

20. 'While some ascetics and brahmins, while living on food offered by the faithful, are fraudulent, deceitful, fortune-telling, and dishonest, seeking to gain profit from profit - the ascetic Gotama abstains from such fraudulent and deceitful practices' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

The Middle Part on Virtue is concluded.

The Greater Part on Virtue

21. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: reading marks on limbs, reading omens and signs, interpreting celestial events, interpreting dreams, reading marks on the body, reading marks on cloth gnawed by mice, offering fire oblations, offering oblations from a ladle, offering oblations of husks, rice powder, rice grains, ghee, and oil, offering oblations from the mouth, offering blood sacrifices, palmistry, geomancy, knowledge of protective charms, knowledge of appeasing spirits, exorcism, earth magic, snake charming, poison craft, scorpion craft, rat craft, bird craft, crow craft, foretelling life span, chanting protective spells, interpreting animal calls - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

22. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: reading marks on gems, reading marks on cloth, reading marks on sticks, reading marks on knives, reading marks on swords, reading marks on arrows, reading marks on bows, reading marks on weapons, reading marks on women, reading marks on men, reading marks on boys, reading marks on girls, reading marks on male slaves, reading marks on female slaves, reading marks on elephants, reading marks on horses, reading marks on buffaloes, reading marks on bulls, reading marks on cattle, reading marks on goats, reading marks on rams, reading marks on fowl, reading marks on quail, reading marks on lizards, reading marks on earrings, reading marks on tortoises, reading marks on deer - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

23. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: "There will be a march forth of the king", "There will not be a march forth of the king", "There will be an advance of our king", "There will be a retreat of the foreign kings", "There will be an advance of the foreign kings", "There will be a retreat of our king", "There will be victory for our king", "There will be defeat for the foreign kings", "There will be victory for the foreign kings", "There will be defeat for our king", "Thus there will be victory for this one", "There will be defeat for that one" - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

24. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: "There will be an eclipse of the moon, there will be an eclipse of the sun, there will be an eclipse of a constellation, the moon and sun will go on their proper courses, the moon and sun will go on improper courses, the constellations will go on their proper courses, the constellations will go on improper courses, there will be a falling of meteors, there will be a blazing of the directions, there will be an earthquake, there will be thunder from a clear sky, there will be a rising and setting, a darkening and brightening of the moon, sun, and constellations, such will be the result of the moon's eclipse, such will be the result of the sun's eclipse, such will be the result of a constellation's eclipse, such will be the result of the moon and sun going on their proper courses, such will be the result of the moon and sun going on improper courses, such will be the result of the constellations going on their proper courses, such will be the result of the constellations going on improper courses, such will be the result of the falling of meteors, such will be the result of the blazing of the directions, such will be the result of an earthquake, such will be the result of thunder from a clear sky, such will be the result of the rising and setting, darkening and brightening of the moon, sun, and constellations" - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

25. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: "There will be good rainfall, there will be poor rainfall, there will be plenty, there will be famine, there will be security, there will be peril, there will be disease, there will be health", counting, accounting, calculation, composing poetry, philosophising - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

26. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: arranging marriages, arranging divorces, bringing together, breaking apart, collecting debts, lending money on interest, making lucky, making unlucky, causing miscarriage, paralysing the tongue, locking the jaws, casting spells on hands, casting spells on jaws, casting spells on ears, consulting a mirror, consulting young girls, consulting deities, sun-worship, great-being-worship, breathing fire, invoking the goddess of fortune - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

27. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: pacification rites, vow-fulfilling rites, spirit rites, earth magic, rain-making, drought-making, building consecration, ritual bathing, ceremonial washing, fire oblations, administering emetics, administering purgatives, administering expectorants, administering enemas, administering head treatments, preparing ear-oils, making eye-drops, administering nose treatments, applying collyrium, counter-applying collyrium, eye surgery, surgery, pediatrics, administering root medicines, binding on medicinal herbs - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Tathāgata.

"This, monks, is that trifling matter, that mere matter of virtuous behaviour, by which a worldling would praise the Tathāgata when speaking in praise.

The Greater Part on Virtue is concluded.

Theorists About the Past

28. "Monks, there are other things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realised them by direct knowledge himself, proclaims, and about which others would rightly speak in praise of the Tathāgata in accordance with reality. And what, monks, are these things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realised them by direct knowledge himself, proclaims, and about which others would rightly speak in praise of the Tathāgata in accordance with reality?

29. "Monks, there are some ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds. And based on what, with reference to what, do these good ascetics and brahmins theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds?

Eternalism

30. "Monks, there are some ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds. And based on what, with reference to what, do these good ascetics and brahmins who are eternalists proclaim the self and the world to be eternal on four grounds?

31. "Here, monks, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. That is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.

"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally. What is the reason for this? For I, through ardour, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I recollect manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births - There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here. Thus with aspects and terms I recollect manifold past lives. By this I know that the self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are eternalists proclaim the self and the world to be eternal.

32. "And based on what, with reference to what, do these good ascetics and brahmins who are eternalists proclaim the self and the world to be eternal in the second case? Here, monks, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. That is: one world-contraction and expansion, two world-contractions and expansions, three world-contractions and expansions, four world-contractions and expansions, five world-contractions and expansions, ten world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.

"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally. What is the reason for this? For I, through ardour, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I recollect manifold past lives. That is: one world-contraction and expansion, two world-contractions and expansions, three world-contractions and expansions, four world-contractions and expansions, five world-contractions and expansions, ten world-contractions and expansions. There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here. Thus with aspects and terms I recollect manifold past lives. By this I know that the self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar, and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are eternalists proclaim the self and the world to be eternal.

33. "And based on what, with reference to what, do these good ascetics and brahmins who are eternalists proclaim the self and the world to be eternal in the third case? Here, monks, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. That is: ten world-contractions and expansions, twenty world-contractions and expansions, thirty world-contractions and expansions, forty world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.

"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally. What is the reason for this? For I, through ardour, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I recollect manifold past lives. That is: ten world-contractions and expansions, twenty world-contractions and expansions, thirty world-contractions and expansions, forty world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here. Thus with aspects and terms I recollect manifold past lives. By this I know that the self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar, and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This, monks, is the third position based on which, with reference to which, some ascetics and brahmins who are eternalists proclaim the self and the world to be eternal.

34. "And based on what, with reference to what, do these good ascetics and brahmins who are eternalists proclaim the self and the world to be eternal in the fourth case? Here, monks, some ascetic or brahmin is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he says: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This, monks, is the fourth position based on which, with reference to which, some ascetics and brahmins who are eternalists proclaim the self and the world to be eternal.

35. "Monks, these ascetics and brahmins who are eternalists proclaim the self and the world to be eternal on these four grounds. Whatever ascetics or brahmins who are eternalists and who proclaim the self and the world to be eternal, all of them do so on these four grounds or on one or other of them; there is nothing outside of this.

36. "Monks, the Tathāgata understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Tathāgata understands this and he understands what is beyond this. And he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Tathāgata, monks, is liberated through non-clinging.

37. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realised them by direct knowledge himself, proclaims, and about which others would rightly speak in praise of the Tathāgata in accordance with reality.

First recitation section.

Partial Eternalism

38. "Monks, there are some ascetics and brahmins who are partial eternalists and partial non-eternalists, who proclaim the self and the world to be partly eternal and partly non-eternal on four grounds. And based on what, with reference to what, do these good ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal on four grounds?

39. "There comes a time, monks, when, after a very long period has passed, this world contracts. When the world is contracting, beings for the most part are reborn in the Ābhassara Brahma world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

40. "There comes a time, monks, when, after a very long period has passed, this world expands. When the world is expanding, an empty Brahma-mansion appears. Then a certain being, due to the exhaustion of their life-span or the exhaustion of their merit, passes away from the realm of radiant gods and arises in the empty Brahma-mansion. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

41. Due to having dwelt there alone for a long time, agitation and discontent arise in him: 'Oh, may other beings come to this state of being!' Then other beings, due to the exhaustion of their life-span or the exhaustion of their merit, pass away from the realm of radiant gods and arise in the Brahma-mansion in company with that being. There they too dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

42. "There, monks, the being who was first reborn has this thought: 'I am Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be. These beings were created by me. What is the reason for this? Because earlier I had this thought: "Oh, may other beings come to this state of being!" Such was my mind's wish, and these beings have come to this state of being.'

"Those beings who were reborn later also have this thought: 'This venerable one is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be. We were created by this venerable Brahmā. What is the reason for this? For we saw him here first arisen, while we arose afterwards.'

43. "There, monks, the being who was first reborn is of longer life span, of greater beauty, and more influential. But those beings who were reborn later are of shorter life span, of lesser beauty, and less influential.

44. "Monks, there is the possibility that some being, having passed away from that realm, comes to this state of being. Having come to this state of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardour, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life, but do not recollect beyond that.

"He speaks thus: 'That venerable one who is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be, by whom we were created by that venerable Brahmā, he is permanent, stable, eternal, not subject to change, and will remain the same for eternity. But we who were created by that venerable Brahmā, we are impermanent, unstable, short-lived, subject to passing away, and have come to this state of being.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal.

45. "And based on what, with reference to what, do these good ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal in the second case? Monks, there are deities called 'corrupted by play', who dwell excessively devoted to laughter, play, and delight. As they dwell excessively devoted to laughter, play, and delight, their mindfulness becomes confused. Due to the decay of mindfulness, these deities fall from that realm.

46. "Monks, there is the possibility that some being, having passed away from that realm, comes to this state of being. Having come to this state of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardour, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life, but do not recollect beyond that.

"He speaks thus: 'Those venerable deities who are not corrupted by play do not dwell excessively devoted to laughter, play, and delight. As they do not dwell excessively devoted to laughter, play, and delight, their mindfulness does not become confused. Due to the non-decay of mindfulness, these deities do not fall from that realm; they are permanent, stable, eternal, not subject to change, and will remain just so for eternity. But we who were corrupted by play dwelt excessively devoted to laughter, play, and delight. As we dwelt excessively devoted to laughter, play, and delight, our mindfulness became confused. Due to the decay of mindfulness, we fell from that realm and are impermanent, unstable, short-lived, subject to passing away, and have come to this state of being.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal.

47. "And based on what, with reference to what, do these good ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal in the third case? Monks, there are deities called 'corrupted by mind', who dwell excessively observing one another. Observing one another excessively, they corrupt each other's minds. With minds corrupted towards one another, they become weary in body and weary in mind. These deities fall from that realm.

48. "Monks, there is the possibility that some being, having passed away from that realm, comes to this state of being. Having come to this state of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardour, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life, but do not recollect beyond that.

"He speaks thus: 'Those venerable deities who are not corrupted by mind do not dwell excessively observing one another. Not observing one another excessively, they do not corrupt each other's minds. With minds uncorrupted towards one another, they do not become weary in body and weary in mind. These deities do not fall from that realm; they are permanent, stable, eternal, not subject to change, and will remain just so for eternity. But we who were corrupted by mind observed one another excessively. Observing one another excessively, we corrupted each other's minds, and with minds corrupted towards one another, we became weary in body and weary in mind. Thus we fell from that realm and are impermanent, unstable, short-lived, subject to passing away, and have come to this state of being.' This, monks, is the third position based on which, with reference to which, some ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal.

49. "And based on what, with reference to what, do these good ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal in the fourth case? Here, monks, some ascetic or brahmin is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he says: 'What is called the eye, the ear, the nose, the tongue, and the body - this self is impermanent, unstable, non-eternal, subject to change. But what is called mind, or consciousness - this self is permanent, stable, eternal, not subject to change, and will remain the same for eternity.' This, monks, is the fourth position based on which, with reference to which, some ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal.

50. "Monks, these ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal on these four grounds. Whatever ascetics or brahmins who are partial eternalists and partial non-eternalists and who proclaim the self and the world to be partly eternal and partly non-eternal, all of them do so on these four grounds or on one or other of them; there is nothing outside of this.

51. "Monks, the Tathāgata understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Tathāgata understands this and he understands what is beyond this, and he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Tathāgata, monks, is liberated through non-clinging.

52. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realised them by direct knowledge himself, proclaims, and about which others would rightly speak in praise of the Tathāgata in accordance with reality.

The Doctrine of the Finite and Infinite

53. "Monks, there are some ascetics and brahmins who are finitists and infinitists, who proclaim the world to be finite and infinite on four grounds. And based on what, with reference to what, do these good ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite on four grounds?

54. "Here, monks, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he dwells perceiving the world as finite.

"He speaks thus: 'This world is finite and round. What is the reason for this? For I, through ardour, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I dwell perceiving the world as finite. By this I know - that this world is finite and round.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite.

55. "And based on what, with reference to what, do these good ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite in the second case? Here, monks, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he dwells perceiving the world as infinite.

"He speaks thus: 'This world is infinite and boundless. Those ascetics and brahmins who said - "This world is finite and round," they spoke falsely. This world is infinite and boundless. What is the reason for this? For I, through ardour, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I dwell perceiving the world as infinite. By this I know - that this world is infinite and boundless.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite.

56. "And based on what, with reference to what, do these good ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite in the third case? Here, monks, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he dwells perceiving the world as finite above and below, but infinite across.

"He speaks thus: 'This world is both finite and infinite. Those ascetics and brahmins who said - "This world is finite and round," they spoke falsely. And those ascetics and brahmins who said - "This world is infinite and boundless," they too spoke falsely. This world is both finite and infinite. What is the reason for this? For I, through ardour, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I dwell perceiving the world as finite above and below, but infinite across. By this I know - that this world is both finite and infinite.' This, monks, is the third position based on which, with reference to which, some ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite.

57. "And based on what, with reference to what, do these good ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite in the fourth case? Here, monks, some ascetic or brahmin is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he says: 'This world is neither finite nor infinite. Those ascetics and brahmins who said - "This world is finite and round," they spoke falsely. And those ascetics and brahmins who said - "This world is infinite and boundless," they too spoke falsely. And those ascetics and brahmins who said - "This world is both finite and infinite," they too spoke falsely. This world is neither finite nor infinite.' This, monks, is the fourth position based on which, with reference to which, some ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite.

58. "Monks, these ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite on these four grounds. Whatever ascetics or brahmins who are finitists and infinitists and who proclaim the world to be finite and infinite, all of them do so on these four grounds or on one or other of them; there is nothing outside of this.

59. "Monks, the Tathāgata understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Tathāgata understands this and he understands what is beyond this, and he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Tathāgata, monks, is liberated through non-clinging.

60. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realised them by direct knowledge himself, proclaims, and about which others would rightly speak in praise of the Tathāgata in accordance with reality.

The Doctrine of Eel-Wriggling

61. "Monks, there are some ascetics and brahmins who are eel-wrigglers who, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds. And based on what, with reference to what, do these good ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds?

62. "Here, monks, some ascetic or brahmin does not understand as it really is 'this is wholesome', does not understand as it really is 'this is unwholesome'. He thinks thus: 'I do not understand as it really is "this is wholesome", I do not understand as it really is "this is unwholesome". If I, not understanding as it really is "this is wholesome", not understanding as it really is "this is unwholesome", were to declare "this is wholesome" or "this is unwholesome", that would be false on my part. What would be false on my part would be vexation for me. What would be vexation for me would be an obstacle for me.' Thus, from fear of false speech, from loathing of false speech, he neither declares 'this is wholesome' nor 'this is unwholesome', and when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling.

63. "And based on what, with reference to what, do these good ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling in the second case? Here, monks, some ascetic or brahmin does not understand as it really is 'this is wholesome', does not understand as it really is 'this is unwholesome'. He thinks thus: 'I do not understand as it really is "this is wholesome", I do not understand as it really is "this is unwholesome". If I, not understanding as it really is "this is wholesome", not understanding as it really is "this is unwholesome", were to declare "this is wholesome" or "this is unwholesome", there would arise in me desire, lust, hatred, or aversion. Where there would arise in me desire, lust, hatred, or aversion, that would be clinging on my part. What would be clinging on my part would be vexation for me. What would be vexation for me would be an obstacle for me.' Thus, from fear of clinging, from loathing of clinging, he neither declares 'this is wholesome' nor 'this is unwholesome', and when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling.

64. "And based on what, with reference to what, do these good ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling in the third case? Here, monks, some ascetic or brahmin does not understand as it really is 'this is wholesome', does not understand as it really is 'this is unwholesome'. He thinks thus: 'I do not understand as it really is "this is wholesome", I do not understand as it really is "this is unwholesome". If I, not understanding as it really is "this is wholesome", not understanding as it really is "this is unwholesome", were to declare "this is wholesome" or "this is unwholesome". There are ascetics and brahmins who are wise, subtle, experienced in controversy, who go about like hair-splitters, demolishing the views of others with their wisdom. They might cross-examine me, press me for reasons, and scrutinize me. When they cross-examine me, press me for reasons, and scrutinize me, I might not be able to satisfy them. When I would not be able to satisfy them, that would be vexation for me. What would be vexation for me would be an obstacle for me.' Thus, from fear of cross-examination, from loathing of cross-examination, he neither declares 'this is wholesome' nor 'this is unwholesome', and when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' This, monks, is the third position based on which, with reference to which, some ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling.

65. "And based on what, with reference to what, do these good ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling in the fourth case? Here, monks, some ascetic or brahmin is dull and stupid. Due to his dullness and stupidity, when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'If you ask me if there is another world - if I thought there is another world, I would declare to you "there is another world." But I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' 'There is no other world... etc. 'There both is and is not another world... etc. 'There neither is nor is not another world... etc. 'There are spontaneously reborn beings... etc. 'There are no spontaneously reborn beings... etc. 'There both are and are not spontaneously reborn beings... etc. 'There neither are nor are not spontaneously reborn beings... etc. 'There is result and consequence of good and bad actions... etc. 'There is no result and consequence of good and bad actions... etc. 'There both is and is not result and consequence of good and bad actions... etc. 'There neither is nor is not result and consequence of good and bad actions... etc. 'The Tathāgata exists after death... etc. 'The Tathāgata does not exist after death... etc. 'The Tathāgata both exists and does not exist after death... etc. 'If you ask me if the Tathāgata neither exists nor does not exist after death - if I thought the Tathāgata neither exists nor does not exist after death, I would declare to you "the Tathāgata neither exists nor does not exist after death." But I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' This, monks, is the fourth position based on which, with reference to which, some ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling.

66. "Monks, these ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling on these four grounds. Whatever ascetics or brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling, all of them do so on these four grounds or on one or other of them, there is nothing outside of this... etc... about which others would rightly speak in praise of the Tathāgata in accordance with reality.

The Doctrine of Fortuitous Origination

67. "Monks, there are some ascetics and brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen on two grounds. And based on what, with reference to what, do these good ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen on two grounds?

68. "Monks, there are deities called 'non-percipient beings.' And when perception arises, these deities fall from that realm. Monks, there is the possibility that some being, having passed away from that realm, comes to this state of being. Having come to this state of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardour, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect the arising of perception, but do not recollect beyond that. He speaks thus: 'The self and the world arose fortuitously. What is the reason for this? Because formerly I did not exist, but now, having not existed, I have come to be.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen.

69. "And based on what, with reference to what, do these good ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen in the second case? Here, monks, some ascetic or brahmin is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he says: 'The self and the world arose fortuitously.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen.

70. "Monks, these ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen on these two grounds. Whatever ascetics or brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen, all of them do so on these two grounds or on one or other of them, there is nothing outside of this... etc... about which others would rightly speak in praise of the Tathāgata in accordance with reality.

71. "Monks, these ascetics and brahmins who theorize about the past, hold views about the past, assert various doctrinal positions concerning the past based on these eighteen grounds. Whatever ascetics or brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past, all of them do so on these eighteen grounds or on one or other of them, there is nothing outside of this.

72. "Monks, the Tathāgata understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Tathāgata understands this and he understands what is beyond this, and he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Tathāgata, monks, is liberated through non-clinging.

73. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realised them by direct knowledge himself, proclaims, and about which others would rightly speak in praise of the Tathāgata in accordance with reality.

Second recitation section.

Theorists About the Future

74. "Monks, there are some ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds. And based on what, with reference to what, do these good ascetics and brahmins theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds?

The Doctrine of Conscious Survival

75. "Monks, there are some ascetics and brahmins who theorize about the perception of self after death, who proclaim a percipient self after death on sixteen grounds. And based on what, with reference to what, do these good ascetics and brahmins who theorize about the perception of self after death proclaim a percipient self after death on sixteen grounds?

76. "They proclaim that the self has form, is healthy after death, and percipient." "They proclaim that the self is formless, is healthy after death, and percipient." "The self has both form and is formless..." etc. "The self neither has form nor is formless..." "The self is finite..." "The self is infinite..." "The self is both finite and infinite..." "The self is neither finite nor infinite..." "The self has unified perception..." "The self has diverse perception..." "The self has limited perception..." "The self has measureless perception..." "The self is exclusively happy..." "The self is exclusively suffering." "The self experiences both happiness and suffering." "They proclaim that the self experiences neither suffering nor happiness, is healthy after death, and percipient."

77. "Monks, these ascetics and brahmins who theorize about the perception of self after death proclaim a percipient self after death on these sixteen grounds. Whatever ascetics or brahmins who theorize about the perception of self after death proclaim a percipient self after death, all of them do so on these sixteen grounds or on one or other of them, there is nothing outside of this... etc... about which others would rightly speak in praise of the Tathāgata in accordance with reality.

The Doctrine of Non-Conscious Survival

78. "Monks, there are some ascetics and brahmins who theorize about the non-perception of self after death, who proclaim a non-percipient self after death on eight grounds. And based on what, with reference to what, do these good ascetics and brahmins who theorize about the non-perception of self after death proclaim a non-percipient self after death on eight grounds?

79. "They proclaim that the self has form, is healthy after death, and non-percipient." "They proclaim that the self is formless, is healthy after death, and non-percipient." "The self has both form and is formless..." etc. "The self neither has form nor is formless..." "The self is finite..." "The self is infinite..." "The self is both finite and infinite..." "They proclaim that the self is neither finite nor infinite, is healthy after death, and non-percipient."

80. "Monks, these ascetics and brahmins who theorize about the non-perception of self after death proclaim a non-percipient self after death on these eight grounds. Whatever ascetics or brahmins who theorize about the non-perception of self after death proclaim a non-percipient self after death, all of them do so on these eight grounds or on one or other of them, there is nothing outside of this. Etc. about which others would rightly speak in praise of the Tathāgata in accordance with reality.

The Doctrine of Neither-Perception-Nor-Non-Perception

81. "Monks, there are some ascetics and brahmins who theorize about neither perception nor non-perception of self after death, who proclaim a self that neither has nor lacks perception after death on eight grounds. And based on what, with reference to what, do these good ascetics and brahmins who theorize about neither perception nor non-perception of self after death proclaim a self that neither has nor lacks perception after death on eight grounds?

82. "They proclaim that the self has form, is healthy after death, and neither percipient nor non-percipient," "the self is formless..." etc. "The self has both form and is formless..." "The self neither has form nor is formless..." "The self is finite..." "The self is infinite..." "The self is both finite and infinite..." "They proclaim that the self is neither finite nor infinite, is healthy after death, and neither percipient nor non-percipient."

83. "Monks, these ascetics and brahmins who theorize about neither perception nor non-perception of self after death proclaim a self that neither has nor lacks perception after death on these eight grounds. Whatever ascetics or brahmins who theorize about neither perception nor non-perception of self after death proclaim a self that neither has nor lacks perception after death, all of them do so on these eight grounds... etc... about which others would rightly speak in praise of the Tathāgata in accordance with reality.

Annihilationism

84. "Monks, there are some ascetics and brahmins who are annihilationists and who proclaim the annihilation, destruction and non-existence of an existing being on seven grounds. And based on what, with reference to what, do these good ascetics and brahmins who are annihilationists proclaim the annihilation, destruction and non-existence of an existing being on seven grounds?

85. "Here, monks, some ascetic or brahmin holds such a doctrine and view: 'When, good sir, this self that is material, made of the four great elements, originating from mother and father, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and non-existence of an existing being.

86. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that is divine, material, belonging to the sense-sphere, feeding on material food. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and non-existence of an existing being.

87. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that is divine, material, mind-made, with all major and minor parts, with complete faculties. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and non-existence of an existing being.

88. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," belongs to the base of the infinity of space. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and non-existence of an existing being.

89. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the base of the infinity of space, aware that "consciousness is infinite," belongs to the base of infinite consciousness. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and non-existence of an existing being.

90. "Another says this to him - 'There is indeed, good sir, that self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the base of infinite consciousness, aware that "there is nothing," belongs to the base of nothingness. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and non-existence of an existing being.

91. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the base of nothingness, aware that "this is peaceful, this is sublime," belongs to the base of neither-perception-nor-non-perception. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and non-existence of an existing being.

92. "Monks, these ascetics and brahmins who are annihilationists proclaim the annihilation, destruction and non-existence of an existing being on these seven grounds. Whatever ascetics or brahmins who are annihilationists and who proclaim the annihilation, destruction and non-existence of an existing being, all of them do so on these seven grounds... etc. about which others would rightly speak in praise of the Tathāgata in accordance with reality.

Teaching about Nibbāna in the Present Life

93. "Monks, there are some ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being on five grounds. And based on what, with reference to what, do these good ascetics and brahmins proclaim supreme Nibbāna in this very life for an existing being on five grounds?

94. "Here, monks, some ascetic or brahmin holds such a doctrine and view: 'When, good sir, this self is endowed and furnished with the five cords of sensual pleasure, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.

95. Another says to him thus: 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self has not attained supreme Nibbāna in this very life to that extent. What is the reason for this? Because, good sir, sensual pleasures are impermanent, suffering, subject to change, and from their alteration and change arise sorrow, lamentation, suffering, displeasure and anguish. When, good sir, this self, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.

96. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self has not attained supreme Nibbāna in this very life to that extent. What is the reason for this? Because whatever is thought about and examined there, by that this is declared to be gross. When, good sir, this self, with the subsiding of applied and sustained thought, enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.

97. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self has not attained supreme Nibbāna in this very life to that extent. What is the reason for this? Because whatever there is of rapture and mental elation, by that this is declared to be gross. When, good sir, this self, with the fading away of rapture, dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: "One who is equanimous and mindful, one who dwells in happiness" - having attained the third meditative absorption, dwells in it, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.

98. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self has not attained supreme Nibbāna in this very life to that extent. What is the reason for this? Because whatever mental occupation there is with "this is happiness", by that this is declared to be gross. When, good sir, this self, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.

99. "Monks, these ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being do so on these five grounds. Whatever ascetics or brahmins who proclaim supreme Nibbāna in this very life for an existing being, all of them do so on these five grounds... etc... about which others would rightly speak in praise of the Tathāgata in accordance with reality.

100. "Monks, these ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future do so on these forty-four grounds. Whatever ascetics or brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future, all of them do so on these forty-four grounds, etc. about which others would rightly speak in praise of the Tathāgata in accordance with reality.

101. "Monks, these ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future do so on these sixty-two grounds.

102. "Whatever ascetics or brahmins who theorize about the past, or the future, or both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future, all of them do so on these sixty-two grounds or on one or other of them; there is nothing outside of this.

103. "Monks, the Tathāgata understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Tathāgata understands this and he understands what is beyond this, and he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Tathāgata, monks, is liberated through non-clinging.

104. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realised them by direct knowledge himself, proclaims, and about which others would rightly speak in praise of the Tathāgata in accordance with reality.

Section on Agitation and Vacillation

105. "Therein, monks, as to those ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

106. "Therein, monks, as to those ascetics and brahmins who are partial eternalists and partial non-eternalists and who proclaim the self and the world to be partly eternal and partly non-eternal on four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

107. "Therein, monks, as to those ascetics and brahmins who are finitists and infinitists and who proclaim the world to be finite and infinite on four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

108. "Therein, monks, as to those ascetics and brahmins who are eel-wrigglers who, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

109. "Therein, monks, as to those ascetics and brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen on two grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

110. "Therein, monks, as to those ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

111. "Therein, monks, as to those ascetics and brahmins who theorize about the perception of self after death and who proclaim a percipient self after death on sixteen grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

112. "Therein, monks, as to those ascetics and brahmins who theorize about the non-perception of self after death and who proclaim a non-percipient self after death on eight grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

113. "Therein, monks, as to those ascetics and brahmins who theorize about neither perception nor non-perception of self after death and who proclaim a self that neither has nor lacks perception after death on eight grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

114. "Therein, monks, as to those ascetics and brahmins who are annihilationists and who proclaim the annihilation, destruction and non-existence of an existing being on seven grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

115. "Therein, monks, as to those ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being on five grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

116. "Therein, monks, as to those ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

117. "Therein, monks, as to those ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future based on sixty-two grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, the agitation and vacillation of those who are caught in craving.

The Section on Contact as Condition

118. "Therein, monks, as to those ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds, that too is conditioned by contact.

119. "Therein, monks, as to those ascetics and brahmins who are partial eternalists and partial non-eternalists and who proclaim the self and the world to be partly eternal and partly non-eternal on four grounds, that too is conditioned by contact.

120. "Therein, monks, as to those ascetics and brahmins who are finitists and infinitists and who proclaim the world to be finite and infinite on four grounds, that too is conditioned by contact.

121. "Therein, monks, as to those ascetics and brahmins who are eel-wrigglers who, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds, that too is conditioned by contact.

122. "Therein, monks, as to those ascetics and brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen on two grounds, that too is conditioned by contact.

123. "Therein, monks, as to those ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds, that too is conditioned by contact.

124. "Therein, monks, as to those ascetics and brahmins who theorize about the perception of self after death and who proclaim a percipient self after death on sixteen grounds, that too is conditioned by contact.

125. "Therein, monks, as to those ascetics and brahmins who theorize about the non-perception of self after death and who proclaim a non-percipient self after death on eight grounds, that too is conditioned by contact.

126. "Therein, monks, as to those ascetics and brahmins who theorize about neither perception nor non-perception of self after death and who proclaim a self that neither has nor lacks perception after death on eight grounds, that too is conditioned by contact.

127. "Therein, monks, as to those ascetics and brahmins who are annihilationists and who proclaim the annihilation, destruction and non-existence of an existing being on seven grounds, that too is conditioned by contact.

128. "Therein, monks, as to those ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being on five grounds, that too is conditioned by contact.

129. "Therein, monks, as to those ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds, that too is conditioned by contact.

130. "Therein, monks, as to those ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future based on sixty-two grounds, that too is conditioned by contact.

This is not a possible position

131. "Therein, monks, as to those ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds, that they should experience this without contact - this is impossible.

132. "Therein, monks, as to those ascetics and brahmins who are partial eternalists and partial non-eternalists and who proclaim the self and the world to be partly eternal and partly non-eternal on four grounds, that they should experience this without contact - this is impossible.

133. "Therein, monks, as to those ascetics and brahmins who are finitists and infinitists and who proclaim the world to be finite and infinite on four grounds, that they should experience this without contact - this is impossible.

134. "Therein, monks, as to those ascetics and brahmins who are eel-wrigglers who, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds, that they should experience this without contact - this is impossible.

135. "Therein, monks, as to those ascetics and brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen on two grounds, that they should experience this without contact - this is impossible.

136. "Therein, monks, as to those ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds, that they should experience this without contact - this is impossible.

137. "Therein, monks, as to those ascetics and brahmins who theorize about the perception of self after death and who proclaim a percipient self after death on sixteen grounds, that they should experience this without contact - this is impossible.

138. "Therein, monks, as to those ascetics and brahmins who theorize about the non-perception of self after death and who proclaim a non-percipient self after death on eight grounds, that they should experience this without contact - this is impossible.

139. "Therein, monks, as to those ascetics and brahmins who theorize about neither perception nor non-perception of self after death and who proclaim a self that neither has nor lacks perception after death on eight grounds, that they should experience this without contact - this is impossible.

140. "Therein, monks, as to those ascetics and brahmins who are annihilationists and who proclaim the annihilation, destruction and non-existence of an existing being on seven grounds, that they should experience this without contact - this is impossible.

141. "Therein, monks, as to those ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being on five grounds, that they should experience this without contact - this is impossible.

142. "Therein, monks, as to those ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds, that they should experience this without contact - this is impossible.

143. "Therein, monks, as to those ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future based on sixty-two grounds, that they should experience this without contact - this is impossible.

Talk on the Round of Views, Standpoints and Assertions

144. "Therein, monks, those ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds, and those ascetics and brahmins who are partial eternalists and partial non-eternalists... etc. and those ascetics and brahmins who are finitists and infinitists... and those ascetics and brahmins who are eel-wrigglers... and those ascetics and brahmins who are fortuitous originationists... and those ascetics and brahmins who theorize about the past... and those ascetics and brahmins who theorize about the perception of self after death... and those ascetics and brahmins who theorize about the non-perception of self after death... and those ascetics and brahmins who theorize about neither perception nor non-perception of self after death... and those ascetics and brahmins who are annihilationists... and those ascetics and brahmins who proclaim supreme Nibbāna in this very life... and those ascetics and brahmins who theorize about the future... and those ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future based on sixty-two grounds, all of them experience this through repeated contact with the six bases of contact. With their feelings as condition, craving arises; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and anguish come to be.

Talk of World-Contraction, etc.

145. "Monks, when a monk understands as they really are the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact, he understands what is superior to all these.

146. "Whatever ascetics or brahmins who theorize about the past, or the future, or both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future, all of them are caught in this net of sixty-two grounds. When they emerge, they emerge here; when they surface, they surface caught within this net.

"Just as, monks, a skilled fisherman or his apprentice might cover a small pond with a fine-meshed net. He would think thus - 'Whatever gross living beings are in this pool of water, all of them are caught in this net. When they emerge, they emerge here; when they surface, they surface caught within this net'; even so, monks, whatever ascetics or brahmins who theorize about the past, or the future, or both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future, all of them are caught in this net of sixty-two grounds. When they emerge, they emerge here; when they surface, they surface caught within this net.

147. "Monks, the body of the Tathāgata remains with the cord of existence cut off. As long as his body remains, deities and humans will see him. After the breaking up of the body, beyond the ending of life, deities and humans will not see him.

"Just as, monks, when a bunch of mangoes is cut from its stalk, all the mangoes connected to the stalk follow along with it; even so, monks, the body of the Tathāgata remains with the cord of existence cut off. As long as his body remains, deities and humans will see him. After the breaking up of the body, beyond the ending of life, deities and humans will not see him."

148. When this was said, the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Ānanda, remember this exposition of the Teaching as 'The Net of Benefit', remember it as 'The Net of Teaching', remember it as 'The Net of Brahmā', remember it as 'The Net of Views', remember it also as 'The Unsurpassed Victory in Battle'." This is what the Blessed One said.

149. Those monks, delighted, rejoiced in what the Blessed One had said. And while this explanation was being spoken, the ten-thousand world-system trembled.

The Discourse on the Supreme Net is concluded as first.

2.

The Discourse on the Fruits of the Ascetic Life

Talk on the King and Ministers

150. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka Komārabhacca's mango grove together with a large Community of monks, one thousand two hundred and fifty monks. Now at that time King Ajātasattu Vedehiputta of Magadha, on the uposatha day, the fifteenth, the full moon night of the Komudī, the fourth month, surrounded by royal ministers, had gone up to the upper terrace of the palace and was seated. Then King Ajātasattu Vedehiputta of Magadha, on that uposatha day, uttered an inspired utterance - "How delightful indeed, friends, is this moonlit night, how lovely indeed, friends, is this moonlit night, how beautiful indeed, friends, is this moonlit night, how pleasing indeed, friends, is this moonlit night, how auspicious indeed, friends, is this moonlit night. What ascetic or brahmin might we attend upon today, attending upon whom our mind might be gladdened?"

151. When this was said, a certain royal minister said this to King Ajātasattu Vedehiputta of Magadha: "This Pūraṇa Kassapa, Sire, has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people, of long standing, long gone forth, one who has traversed the span of life, advanced in years. Let Your Majesty attend upon that Pūraṇa Kassapa. Perhaps Your Majesty's mind might be gladdened by attending upon Pūraṇa Kassapa." When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

152. Another royal minister also said this to King Ajātasattu Vedehiputta of Magadha: "This Makkhali Gosāla, Sire, has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people, of long standing, long gone forth, one who has traversed the span of life, advanced in years. Let Your Majesty attend upon that Makkhali Gosāla. Perhaps Your Majesty's mind might be gladdened by attending upon Makkhali Gosāla." When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

153. Another royal minister also said this to King Ajātasattu Vedehiputta of Magadha: "This Ajita Kesakambala, Sire, has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people, of long standing, long gone forth, one who has traversed the span of life, advanced in years. Let Your Majesty attend upon that Ajita Kesakambala. Perhaps Your Majesty's mind might be gladdened by attending upon Ajita Kesakambala." When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

154. Another royal minister also said this to King Ajātasattu Vedehiputta of Magadha: "This Pakudha Kaccāyana, Sire, has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people, of long standing, long gone forth, one who has traversed the span of life, advanced in years. Let Your Majesty attend upon that Pakudha Kaccāyana. Perhaps Your Majesty's mind might be gladdened by attending upon Pakudha Kaccāyana." When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

155. Another royal minister also said this to King Ajātasattu Vedehiputta of Magadha: "This Sañcaya Belaṭṭhaputta, Sire, has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people, of long standing, long gone forth, one who has traversed the span of life, advanced in years. Let Your Majesty attend upon that Sañcaya Belaṭṭhaputta. Perhaps Your Majesty's mind might be gladdened by attending upon Sañcaya Belaṭṭhaputta." When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

156. Another royal minister also said this to King Ajātasattu Vedehiputta of Magadha: "This Nigaṇṭha Nāṭaputta, Sire, has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people, of long standing, long gone forth, one who has traversed the span of life, advanced in years. Let Your Majesty attend upon that Nigaṇṭha Nāṭaputta. Perhaps Your Majesty's mind might be gladdened by attending upon Nigaṇṭha Nāṭaputta." When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

Talk on Jīvaka Komārabhacca

157. Now at that time Jīvaka Komārabhacca was seated silently not far from King Ajātasattu Vedehiputta of Magadha. Then King Ajātasattu Vedehiputta of Magadha said this to Jīvaka Komārabhacca - "But why, dear Jīvaka, are you silent?" "This Blessed One, Sire, the Worthy One, the Fully Enlightened One, is dwelling in our mango grove together with a large Community of monks, one thousand two hundred and fifty monks. And concerning that Blessed One, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' Let Your Majesty attend upon that Blessed One. Perhaps Your Majesty's mind might be gladdened by attending upon the Blessed One."

158. "If so, dear Jīvaka, have the elephant carriages prepared." "Yes, Sire," Jīvaka Komārabhacca replied to King Ajātasattu Vedehiputta of Magadha, and having prepared about five hundred she-elephants and the king's riding elephant, he announced to King Ajātasattu Vedehiputta of Magadha - "The elephant carriages have been prepared for you, Sire, now do as you think fit."

159. Then King Ajātasattu Vedehiputta of Magadha, having mounted women separately on five hundred she-elephants, and having ascended his riding elephant, while torches were being held, departed from Rājagaha with great royal pomp, and proceeded towards Jīvaka Komārabhacca's mango grove.

Then, when King Ajātasattu Vedehiputta of Magadha was not far from the mango grove, there arose fear, there arose trepidation, there arose terror. Then King Ajātasattu Vedehiputta of Magadha, frightened, agitated, with hair standing on end, said this to Jīvaka Komārabhacca - "Surely, dear Jīvaka, you are not deceiving me? Surely, dear Jīvaka, you are not betraying me? Surely, dear Jīvaka, you are not delivering me to enemies? How can it be that for such a great Community of monks, one thousand two hundred and fifty monks, there will be no sound of sneezing, no sound of coughing, no noise of conversation?"

"Do not fear, great king, do not fear, great king. I am not deceiving you, Sire. I am not betraying you, Sire. I am not delivering you to enemies, Sire. Proceed, great king, proceed, great king, those lamps are burning in the circular pavilion."

Question on the Fruits of Asceticism

160. Then King Ajātasattu Vedehiputta of Magadha, having gone by elephant as far as the ground was passable for elephants, descended from the elephant and approached on foot to the door of the pavilion; having approached, he said this to Jīvaka Komārabhacca - "But where, dear Jīvaka, is the Blessed One?" "That, great king, is the Blessed One; that, great king, is the Blessed One, seated facing east, leaning against the middle pillar, in front of the Community of monks."

161. Then King Ajātasattu Vedehiputta of Magadha approached the Blessed One; having approached, he stood to one side. Standing to one side, King Ajātasattu Vedehiputta of Magadha, having surveyed the Community of monks who were silent, completely silent, clear like a lake, uttered an inspired utterance - "May my son Prince Udayabhadda be endowed with this peace with which the Community of monks is now endowed." "You have gone, great king, as your affection led you." "Venerable sir, my son Prince Udayabhadda is dear to me. Venerable sir, may my son Prince Udayabhadda be endowed with this peace with which the Community of monks is now endowed."

162. Then King Ajātasattu Vedehiputta of Magadha, having paid respect to the Blessed One, having extended joined palms in salutation to the Community of monks, sat down to one side. Seated to one side, King Ajātasattu Vedehiputta of Magadha said this to the Blessed One - "I would ask the Blessed One a certain point, venerable sir, if the Blessed One gives me permission for the answering of a question." "Ask, great king, whatever you wish."

163. "Just as, venerable sir, there are these various crafts, as follows: elephant riders, horse riders, charioteers, archers, standard-bearers, camp marshals, food distributors, fierce warrior princes, charging warriors, great warriors, heroes, leather-clad warriors, sons of slave women, cooks, barbers, bath attendants, chefs, garland-makers, washermen, weavers, basket-makers, potters, accountants, seal-makers, and whatever other such various crafts there are - they live off the visible fruit of their craft in this very life; with that they make themselves happy and pleased, they make their mother and father happy and pleased, they make their children and wife happy and pleased, they make their friends and colleagues happy and pleased, and they establish an offering to ascetics and brahmins that is conducive to higher states, resulting in happiness, leading to heaven. Is it possible, venerable sir, to declare in just the same way a fruit of asceticism visible here and now in this very life?"

164. "Do you recall, great king, having asked this question of other ascetics and brahmins?" "I do recall, venerable sir, having asked this question of other ascetics and brahmins." "In what way, then, great king, did they answer? If it is not troublesome for you, please speak." "It is not troublesome for me, venerable sir, where the Blessed One is seated, or one like the Blessed One." "If so, great king, please speak."

The Doctrine of Pūraṇa Kassapa

165. "On one occasion, venerable sir, I approached Pūraṇa Kassapa; having approached, I exchanged friendly greetings with Pūraṇa Kassapa. Having concluded the pleasant and memorable talk, I sat down to one side. Seated to one side, venerable sir, I said this to Pūraṇa Kassapa: 'Just as, friend Kassapa, there are these various crafts, as follows: elephant riders, horse riders, charioteers, archers, standard-bearers, camp marshals, food distributors, fierce warrior princes, charging warriors, great warriors, heroes, leather-clad warriors, sons of slave women, cooks, barbers, bath attendants, chefs, garland-makers, washermen, weavers, basket-makers, potters, accountants, seal-makers, and whatever other such various crafts there are - they live off the visible fruit of their craft in this very life; with that they make themselves happy and pleased, they make their mother and father happy and pleased, they make their children and wife happy and pleased, they make their friends and colleagues happy and pleased, and they establish an offering to ascetics and brahmins that is conducive to higher states, resulting in happiness, leading to heaven. Is it possible, friend Kassapa, to declare in just the same way a fruit of asceticism visible here and now in this very life?'

166. "When this was said, venerable sir, Pūraṇa Kassapa said this to me: 'For one who acts, great king, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.' Thus, venerable sir, when Pūraṇa Kassapa was asked about a fruit of asceticism visible here and now, he declared non-action.

"Just as, venerable sir, if asked about a mango one would answer about a breadfruit, or if asked about a breadfruit one would answer about a mango; even so, venerable sir, when Pūraṇa Kassapa was asked about a fruit of asceticism visible here and now, he declared non-action. Then, venerable sir, this occurred to me: 'How indeed could one like me think to disparage an ascetic or brahmin dwelling in my realm?' So I, venerable sir, neither delighted in nor protested against Pūraṇa Kassapa's words. Neither delighting nor protesting, displeased, without uttering words of displeasure, neither accepting nor rejecting those very words, I rose from my seat and departed.

The Doctrine of Makkhali Gosāla

167. "On one occasion, venerable sir, I approached Makkhali Gosāla; having approached, I exchanged friendly greetings with Makkhali Gosāla. Having concluded the pleasant and memorable talk, I sat down to one side. Seated to one side, venerable sir, I said this to Makkhali Gosāla: 'Just as, friend Gosāla, there are these various crafts... etc... Is it possible, friend Gosāla, to declare in just the same way a fruit of asceticism visible here and now in this very life?'

168. "When this was said, venerable sir, Makkhali Gosāla said this to me: 'There is no cause, great king, there is no condition for the defilement of beings; without cause, without condition, beings become defiled. There is no cause, there is no condition for the purification of beings; without cause, without condition, beings become purified. There is no self-action, there is no action of others, there is no human action, there is no power, there is no energy, there is no manly strength, there is no manly effort. All beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth. There are these fourteen hundred thousand chief modes of generation, and sixty hundreds, and six hundreds, and five hundreds of actions, and five actions, and three actions, and action, and half-action, and sixty-two practices, and sixty-two intermediate cosmic cycles, and six classes of rebirth, and eight stages of man, and forty-nine hundred ājīvaka ways of life, and forty-nine hundred wanderer ways of life, and forty-nine hundred serpent abodes, and twenty hundred faculties, and thirty hundred hells, and thirty-six dust elements, and seven conscious wombs, and seven unconscious wombs, and seven knotted wombs, and seven gods, and seven humans, and seven goblins, and seven lakes, and seven knots, and seven hundred knots, and seven precipices, and seven hundred precipices, and seven dreams, and seven hundred dreams, and eighty-four hundred thousand great cosmic cycles, through which both the fool and the wise, having transmigrated and wandered, will make an end of suffering. Therein there is no such thing as: "By this morality or by this ascetic practice or by this austerity or by this holy life I shall ripen unripened action, or having repeatedly touched ripened action I shall put an end to it" - thus it is not. Pleasure and pain are measured out as if by a measure, in the round of rebirths with a fixed limit; there is no decrease or increase, there is no superiority or inferiority. Just as when a ball of string is thrown, it runs along unwinding, even so both the fool and the wise, having transmigrated and wandered, will make an end of suffering.'

169. "Thus, venerable sir, when Makkhali Gosāla was asked about a fruit of asceticism visible here and now, he declared purification through wandering in the round of rebirths. Just as, venerable sir, if asked about a mango one would answer about a breadfruit, or if asked about a breadfruit one would answer about a mango; even so, venerable sir, when Makkhali Gosāla was asked about a fruit of asceticism visible here and now, he declared purification through wandering in the round of rebirths. Then, venerable sir, this occurred to me: 'How indeed could one like me think to disparage an ascetic or brahmin dwelling in my realm?' So I, venerable sir, neither delighted in nor protested against Makkhali Gosāla's words. Neither delighting nor protesting, displeased, without uttering words of displeasure, neither accepting nor rejecting those very words, I rose from my seat and departed.

The Doctrine of Ajita Kesakambala

170. "On one occasion, venerable sir, I approached Ajita Kesakambala; having approached, I exchanged friendly greetings with Ajita Kesakambala. Having concluded the pleasant and memorable talk, I sat down to one side. Seated to one side, venerable sir, I said this to Ajita Kesakambala: 'Just as, friend Ajita, there are these various crafts... etc... Is it possible, friend Ajita, to declare in just the same way a fruit of asceticism visible here and now in this very life?'

171. "When this was said, venerable sir, Ajita Kesakambala said this to me: 'There is not, great king, what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves. This person is made of the four primary elements; when he dies, earth goes to and merges with the body of earth, water goes to and merges with the body of water, fire goes to and merges with the body of fire, air goes to and merges with the body of air, and the faculties pass into space. Four men with the bier as fifth carry away the dead. The funeral orations last as far as the cremation ground. The bones become dove-coloured, the offerings end in ashes. Giving is a doctrine of fools. It is hollow, false, idle talk of those who speak the doctrine of existence. Both the fool and the wise are destroyed and perish with the breaking up of the body; they do not exist after death.'

172. "Thus, venerable sir, when Ajita Kesakambala was asked about a fruit of asceticism visible here and now, he declared annihilation. Just as, venerable sir, if asked about a mango one would answer about a breadfruit, or if asked about a breadfruit one would answer about a mango; even so, venerable sir, when Ajita Kesakambala was asked about a fruit of asceticism visible here and now, he declared annihilation. Then, venerable sir, this occurred to me: 'How indeed could one like me think to disparage an ascetic or brahmin dwelling in my realm?' So I, venerable sir, neither delighted in nor protested against Ajita Kesakambala's words. Neither delighting nor protesting, displeased, without uttering words of displeasure, neither accepting nor rejecting those very words, I rose from my seat and departed.

The Doctrine of Pakudha Kaccāyana

173. "On one occasion, venerable sir, I approached Pakudha Kaccāyana; having approached, I exchanged friendly greetings with Pakudha Kaccāyana. Having concluded the pleasant and memorable talk, I sat down to one side. Seated to one side, venerable sir, I said this to Pakudha Kaccāyana: 'Just as, friend Kaccāyana, there are these various crafts... etc... Is it possible, friend Kaccāyana, to declare in just the same way a fruit of asceticism visible here and now in this very life?'

174. "When this was said, venerable sir, Pakudha Kaccāyana said this to me: 'These seven classes, great king, are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another, they are not able to cause one another happiness or suffering or happiness-and-suffering. Which seven? The earth class, the water class, the fire class, the air class, happiness, suffering, and the soul as the seventh - these seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another, they are not able to cause one another happiness or suffering or happiness-and-suffering. Therein there is no slayer or one who causes to slay, no hearer or one who causes to hear, no cogniser or one who causes to cognise. Even if one cuts off the head with a sharp knife, no one deprives anyone of life; the knife just passes through the opening between the seven classes.'

175. "Thus, venerable sir, when Pakudha Kaccāyana was asked about a fruit of asceticism visible here and now, he answered one thing with another. Just as, venerable sir, if asked about a mango one would answer about a breadfruit, or if asked about a breadfruit one would answer about a mango; even so, venerable sir, when Pakudha Kaccāyana was asked about a fruit of asceticism visible here and now, he answered one thing with another. Then, venerable sir, this occurred to me: 'How indeed could one like me think to disparage an ascetic or brahmin dwelling in my realm?' So I, venerable sir, neither delighted in nor protested against Pakudha Kaccāyana's words. Neither delighting nor protesting, displeased, without uttering words of displeasure, neither accepting nor rejecting those very words, I rose from my seat and departed.

The Doctrine of Nigaṇṭha Nāṭaputta

176. "On one occasion, venerable sir, I approached Nigaṇṭha Nāṭaputta; having approached, I exchanged friendly greetings with Nigaṇṭha Nāṭaputta. Having concluded the pleasant and memorable talk, I sat down to one side. Seated to one side, venerable sir, I said this to Nigaṇṭha Nāṭaputta: 'Just as, friend Aggivessana, there are these various crafts... etc... Is it possible, friend Aggivessana, to declare in just the same way a fruit of asceticism visible here and now in this very life?'

177. "When this was said, venerable sir, Nigaṇṭha Nāṭaputta said this to me: 'Here, great king, a Jain is restrained by the fourfold restraint. And how, great king, is a Jain restrained by the fourfold restraint? Here, great king, a Jain is held back from all water, is yoked to all water, has shaken off all water, and is pervaded by all water. Thus, great king, a Jain is restrained by the fourfold restraint. When, great king, a Jain is thus restrained by the fourfold restraint, this, great king, is called a Jain who has reached the self, who has controlled the self, and who has established the self.'

178. "Thus, venerable sir, when Nigaṇṭha Nāṭaputta was asked about a fruit of asceticism visible here and now, he declared the fourfold restraint. Just as, venerable sir, if asked about a mango one would answer about a breadfruit, or if asked about a breadfruit one would answer about a mango; even so, venerable sir, when Nigaṇṭha Nāṭaputta was asked about a fruit of asceticism visible here and now, he declared the fourfold restraint. Then, venerable sir, this occurred to me: 'How indeed could one like me think to disparage an ascetic or brahmin dwelling in my realm?' So I, venerable sir, neither delighted in nor protested against Nigaṇṭha Nāṭaputta's words. Neither delighting nor protesting, displeased, without uttering words of displeasure, neither accepting nor rejecting those very words, I rose from my seat and departed.

The Doctrine of Sañcaya Belaṭṭhaputta

179. "On one occasion, venerable sir, I approached Sañcaya Belaṭṭhaputta; having approached, I exchanged friendly greetings with Sañcaya Belaṭṭhaputta. Having concluded the pleasant and memorable talk, I sat down to one side. Seated to one side, venerable sir, I said this to Sañcaya Belaṭṭhaputta: 'Just as, friend Sañcaya, there are these various crafts... etc... Is it possible, friend Sañcaya, to declare in just the same way a fruit of asceticism visible here and now in this very life?'

180. "When this was said, venerable sir, Sañcaya Belaṭṭhaputta said this to me: 'If you ask me if there is another world - if I thought there is another world, I would declare to you "there is another world." But I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no. There is no other world... etc. There both is and is not another world... etc. There neither is nor is not another world... etc. There are spontaneously reborn beings... etc. There are no spontaneously reborn beings... etc. There both are and are not spontaneously reborn beings... etc. There neither are nor are not spontaneously reborn beings... etc. There is result and consequence of good and bad actions... etc. There is no result and consequence of good and bad actions... etc. There both is and is not result and consequence of good and bad actions... etc. There neither is nor is not result and consequence of good and bad actions... etc. The Tathāgata exists after death... etc. The Tathāgata does not exist after death... etc. The Tathāgata both exists and does not exist after death... etc. If you ask me if the Tathāgata neither exists nor does not exist after death - if I thought the Tathāgata neither exists nor does not exist after death, I would declare to you "the Tathāgata neither exists nor does not exist after death." But I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.'

181. "Thus, venerable sir, when Sañcaya Belaṭṭhaputta was asked about a fruit of asceticism visible here and now, he declared evasion. Just as, venerable sir, if asked about a mango one would answer about a breadfruit, or if asked about a breadfruit one would answer about a mango; even so, venerable sir, when Sañcaya Belaṭṭhaputta was asked about a fruit of asceticism visible here and now, he declared evasion. Then, venerable sir, this occurred to me: 'This one is the most foolish and most confused of all these ascetics and brahmins. How indeed could he, when asked about a fruit of asceticism visible here and now, declare evasion?' Then, venerable sir, this occurred to me: 'How indeed could one like me think to disparage an ascetic or brahmin dwelling in my realm?' So I, venerable sir, neither delighted in nor protested against Sañcaya Belaṭṭhaputta's words. Neither delighting nor protesting, displeased, without uttering words of displeasure, neither accepting nor rejecting those very words, I rose from my seat and departed.

The First Fruit of Asceticism Visible Here and Now

182. "So I, venerable sir, ask the Blessed One too: 'Just as, venerable sir, there are these various crafts, as follows: elephant riders, horse riders, charioteers, archers, standard-bearers, camp marshals, food distributors, fierce warrior princes, charging warriors, great warriors, heroes, leather-clad warriors, sons of slave women, cooks, barbers, bath attendants, chefs, garland-makers, washermen, weavers, basket-makers, potters, accountants, seal-makers, and whatever other such various crafts there are - they live off the visible fruit of their craft in this very life; with that they make themselves happy and pleased, they make their mother and father happy and pleased, they make their children and wife happy and pleased, they make their friends and colleagues happy and pleased, and they establish an offering to ascetics and brahmins that is conducive to higher states, resulting in happiness, leading to heaven. Is it possible, venerable sir, to declare in just the same way a fruit of asceticism visible here and now in this very life?'

183. "It is possible, great king. If so, great king, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, great king, suppose you had a man who was a slave, a labourer, rising before you and retiring after you, doing whatever you command, acting agreeably, speaking pleasantly, looking into your face. He would think thus - 'Wonderful indeed, friend, marvellous indeed, friend, is the destination of merit, the result of merit. For this King Ajātasattu Vedehiputta of Magadha is a human being; I too am a human being. For this King Ajātasattu Vedehiputta of Magadha, endowed and furnished with the five cords of sensual pleasure, enjoys himself like a god, I think. But I am his slave, a labourer, rising before him and retiring after him, doing whatever he commands, acting agreeably, speaking pleasantly, looking into his face. Surely I should do meritorious deeds. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' At a later time he would shave off his hair and beard, put on ochre robes, and go forth from home into homelessness. Having thus gone forth, he would dwell restrained in body, restrained in speech, restrained in mind, content with the bare minimum of food and clothing, delighting in solitude. If your men were to report this to you thus - 'May Your Majesty know, that man of yours who was a slave, a labourer, rising before you and retiring after you, doing whatever you command, acting agreeably, speaking pleasantly, looking into your face; he, Sire, having shaved off his hair and beard, having put on ochre robes, has gone forth from home into homelessness. Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with the bare minimum of food and clothing, delighting in solitude.' Would you then say thus - 'Let that man come back to me, friend, let him again be a slave, a labourer, rising before me and retiring after me, doing whatever I command, acting agreeably, speaking pleasantly, looking into my face'?

184. "No, Venerable Sir. Rather, we ourselves would pay respect to him, rise up for him, invite him to a seat, and invite him with the requisites of robes, almsfood, lodging and medicine for the sick, and we would arrange righteous protection and safeguarding for him."

185. "What do you think, great king, this being so, is there or is there not a fruit of asceticism visible here and now?" "Certainly, venerable sir, this being so, there is a fruit of asceticism visible here and now." "This, great king, is the first fruit of asceticism visible here and now in this very life that has been declared by me."

The Second Fruit of Asceticism Visible Here and Now

186. "But is it possible, venerable sir, to declare in just the same way another fruit of asceticism visible here and now in this very life?" "It is possible, great king. If so, great king, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, great king, suppose you had a man who was a farmer, a householder, a taxpayer, one who increases the revenue. He would think thus - 'Wonderful indeed, friend, marvellous indeed, friend, is the destination of merit, the result of merit. For this King Ajātasattu Vedehiputta of Magadha is a human being, and I too am a human being. For this King Ajātasattu Vedehiputta of Magadha, endowed and furnished with the five cords of sensual pleasure, enjoys himself like a god, I think. But I am his farmer, a householder, a taxpayer, one who increases the revenue. Surely I should do meritorious deeds. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?'

"At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he would shave off his hair and beard, put on ochre robes, and go forth from home into homelessness. Having thus gone forth, he would dwell restrained in body, restrained in speech, restrained in mind, content with the bare minimum of food and clothing, delighting in solitude. If your men were to report this to you thus - 'May Your Majesty know, that man of yours who was a farmer, a householder, a taxpayer, one who increases the revenue; he, Sire, having shaved off his hair and beard, having put on ochre robes, has gone forth from home into homelessness. Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with the bare minimum of food and clothing, delighting in solitude.' Would you then say thus - 'Let that man come back to me, friend, let him again be a farmer, a householder, a taxpayer, one who increases the revenue'?

187. "No, Venerable Sir. Rather, we ourselves would pay respect to him, rise up for him, invite him to a seat, and invite him with the requisites of robes, almsfood, lodging and medicine for the sick, and we would arrange righteous protection and safeguarding for him."

188. "What do you think, great king? This being so, is there or is there not a fruit of asceticism visible here and now?" "Certainly, venerable sir, this being so, there is a fruit of asceticism visible here and now." "This, great king, is the second fruit of asceticism visible here and now in this very life that has been declared by me."

The More Sublime Fruit of Asceticism

189. "But is it possible, venerable sir, to declare yet another fruit of asceticism visible here and now in this very life, more brilliant and more sublime than these fruits of asceticism visible here and now?" "It is possible, great king. If so, great king, listen and pay close attention, I will speak." "Yes, venerable sir," King Ajātasattu Vedehiputta of Magadha assented to the Blessed One.

190. The Blessed One said this - "Here, great king, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure.

191. "A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Tathāgata. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?'

192. "At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.

193. "Having thus gone forth, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them, endowed with wholesome bodily action and verbal action, of pure livelihood, accomplished in morality, with guarded doors in the sense faculties, endowed with mindfulness and full awareness, content.

The Basic Part on Virtue

194. "And how, great king, is a monk accomplished in morality? Here, great king, a monk, having abandoned the killing of living beings, abstains from killing living beings. With rod laid down, with knife laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings. This is his morality.

"Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing. This is his morality.

"Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. This is his morality.

"Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. This is his morality.

"Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people; nor does he repeat here what he has heard elsewhere to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord. This is his morality.

"Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. This is his morality.

"Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. This is his morality.

"He abstains from damaging seed and plant life. Etc. He eats only one meal a day, abstaining from eating at night and from food at improper times. He abstains from watching dancing, singing, music and shows. He abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and swine. He abstains from accepting elephants, cattle, horses and mares. He abstains from accepting fields and land. He abstains from running messages and errands. He abstains from buying and selling. He abstains from using false weights, false metals, and false measures. He abstains from cheating, deceiving, fraud and crooked dealings. He abstains from cutting, killing, imprisoning, highway robbery, plunder and violence. This is his morality.

The Basic Part on Virtue is concluded.

The Middle Part on Virtue

195. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in damaging seed and plant life such as these: That is: root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds as the fifth; he abstains from such damaging of seed and plant life. This is his morality.

196. "While some ascetics and brahmins, while living on food offered by the faithful, engage in storing up goods for consumption such as these: That is: storing up food, storing up drink, storing up clothes, storing up vehicles, storing up beds, storing up perfumes, storing up material things - he abstains from such storing up of goods for consumption. This is his morality.

197. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in watching shows such as these: That is: dancing, singing, music, plays, story-telling, hand-clapping, cymbals, drums, magic shows, acrobatic shows, bamboo-pole climbing, washing of an elephant, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, fist fights, wrestling matches, military parades, battle arrays, and troop reviews - he abstains from watching such shows. This is his morality.

198. While some ascetics and brahmins, while living on food offered by the faithful, engage in games and recreations such as these: That is: eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice games, stick games, drawing straws, games with dice, leaf-tubes, toy ploughs, somersaults, toy windmills, toy measures, toy chariots, toy bows, guessing letters, guessing thoughts, mimicking deformities - he abstains from such games and recreations. This is his morality.

199. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in using high and luxurious beds such as these: That is: large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends - he abstains from using such high and luxurious beds. This is his morality.

200. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in adorning and beautifying themselves such as these: That is: rubbing, massaging, bathing, kneading, using mirrors, eye-ointments, garlands, scents, cosmetics, face-powders, face-creams, bracelets, head-bands, decorated walking sticks, ornamental containers, swords, sunshades, decorated sandals, turbans, gems, yak-tail fans, long-fringed white robes - he abstains from such adorning and beautifying. This is his morality.

201. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in pointless talk such as these. That is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - he abstains from such pointless talk. This is his morality.

202. While some ascetics and brahmins, while living on food offered by the faithful, engage in argumentative talk such as these. That is: 'You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can' - he abstains from such argumentative talk. This is his morality.

203. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in running messages and errands such as these: That is: for kings, royal ministers, nobles, brahmins, householders, and princes - saying "Go here, go there, take this, bring that from there" - he abstains from such running of messages and errands. This is his morality.

204. "While some honourable ascetics and brahmins, while living on food offered by the faithful, are fraudulent, deceitful, fortune-telling, and dishonest, seeking to gain profit from profit. He abstains from such fraudulent and deceitful practices. This is his morality."

The Middle Part on Virtue is concluded.

The Greater Part on Virtue

205. While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: That is: reading marks on limbs, reading omens and signs, interpreting celestial events, interpreting dreams, reading marks on the body, reading marks on cloth gnawed by mice, offering fire oblations, offering oblations from a ladle, offering oblations of husks, rice powder, rice grains, ghee, and oil, offering oblations from the mouth, offering blood sacrifices, palmistry, geomancy, knowledge of protective charms, knowledge of appeasing spirits, exorcism, earth magic, snake charming, poison craft, scorpion craft, rat craft, bird craft, crow craft, foretelling life span, chanting protective spells, interpreting animal calls - he abstains from such base arts and wrong livelihood. This is his morality.

206. While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: That is: reading marks on gems, reading marks on cloth, reading marks on sticks, reading marks on knives, reading marks on swords, reading marks on arrows, reading marks on bows, reading marks on weapons, reading marks on women, reading marks on men, reading marks on boys, reading marks on girls, reading marks on male slaves, reading marks on female slaves, reading marks on elephants, reading marks on horses, reading marks on buffaloes, reading marks on bulls, reading marks on cattle, reading marks on goats, reading marks on rams, reading marks on fowl, reading marks on quail, reading marks on lizards, reading marks on earrings, reading marks on tortoises, reading marks on deer - he abstains from such base arts and wrong livelihood. This is his morality.

207. While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: That is: "There will be a march forth of the king", "There will not be a march forth of the king", "There will be an advance of our king", "There will be a retreat of the foreign kings", "There will be an advance of the foreign kings", "There will be a retreat of our king", "There will be victory for our king", "There will be defeat for the foreign kings", "There will be victory for the foreign kings", "There will be defeat for our king", "Thus there will be victory for this one", "There will be defeat for that one" - he abstains from such base arts and wrong livelihood. This is his morality.

208. While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: That is: "There will be an eclipse of the moon, there will be an eclipse of the sun, there will be an eclipse of a constellation, the moon and sun will go on their proper courses, the moon and sun will go on improper courses, the constellations will go on their proper courses, the constellations will go on improper courses, there will be a falling of meteors, there will be a blazing of the directions, there will be an earthquake, there will be thunder from a clear sky, there will be a rising and setting, a darkening and brightening of the moon, sun, and constellations, such will be the result of the moon's eclipse, such will be the result of the sun's eclipse, such will be the result of a constellation's eclipse, such will be the result of the moon and sun going on their proper courses, such will be the result of the moon and sun going on improper courses, such will be the result of the constellations going on their proper courses, such will be the result of the constellations going on improper courses, such will be the result of the falling of meteors, such will be the result of the blazing of the directions, such will be the result of an earthquake, such will be the result of thunder from a clear sky, such will be the result of the rising and setting, darkening and brightening of the moon, sun, and constellations" - he abstains from such base arts and wrong livelihood. This is his morality.

209. While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: That is: "There will be good rainfall, there will be poor rainfall, there will be plenty, there will be famine, there will be security, there will be peril, there will be disease, there will be health", counting, accounting, calculation, composing poetry, philosophising - he abstains from such base arts and wrong livelihood. This is his morality.

210. While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: That is: arranging marriages, arranging divorces, bringing together, breaking apart, collecting debts, lending money on interest, making lucky, making unlucky, causing miscarriage, paralysing the tongue, locking the jaws, casting spells on hands, casting spells on jaws, casting spells on ears, consulting a mirror, consulting young girls, consulting deities, sun-worship, great-being-worship, breathing fire, invoking the goddess of fortune - he abstains from such base arts and wrong livelihood. This is his morality.

211. While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: That is: pacification rites, vow-fulfilling rites, spirit rites, earth magic, rain-making, drought-making, building consecration, ritual bathing, ceremonial washing, fire oblations, administering emetics, administering purgatives, administering expectorants, administering enemas, administering head treatments, preparing ear-oils, making eye-drops, administering nose treatments, applying collyrium, counter-applying collyrium, eye surgery, surgery, pediatrics, administering root medicines, binding on medicinal herbs - he abstains from such base arts and wrong livelihood. This is his morality.

212. "That monk, great king, thus accomplished in morality, sees no fear from any quarter, that is to say, from moral restraint. Just as, great king, a king of the warrior caste, anointed on the head, having destroyed his enemies, sees no fear from any quarter, that is to say, from adversaries; even so, great king, a monk thus accomplished in morality sees no fear from any quarter, that is to say, from moral restraint. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness. Thus, great king, a monk is accomplished in morality.

The Greater Part on Virtue is concluded.

Restraint of the Faculties

213. "And how, great king, is a monk one with guarded doors in the sense faculties? Here, great king, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear... etc... Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness. Thus, great king, a monk is one with guarded doors in the sense faculties.

Mindfulness and Full Awareness

214. "And how, great king, is a monk endowed with mindfulness and full awareness? Here, great king, a monk acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent. Thus, great king, a monk is endowed with mindfulness and full awareness.

Contentment

215. "And how, great king, is a monk content? Here, great king, a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Just as, great king, a winged bird, wherever it flies, flies with its wings as its only burden. Even so, great king, a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Thus, great king, a monk is content.

Abandoning of the Hindrances

216. "He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, endowed with this noble contentment, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him.

217. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness. Having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse. Having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

218. "Just as, great king, a man having taken a loan might engage in business activities. Those business activities of his might succeed. He might put an end to whatever former principal debts there were, and there might be something left over for the maintenance of his wife. He would think thus - 'I formerly having taken a loan engaged in business activities. Those business activities of mine succeeded. I put an end to whatever former principal debts there were, and there is something left over for the maintenance of my wife.' On that account he would obtain gladness, he would attain pleasure.

219. "Just as, great king, a man might be sick, afflicted, severely ill; and food would not be agreeable to him, and there would be no strength in his body. At a later time he might be freed from that illness; and food would be agreeable to him, and there would be strength in his body. He would think thus - 'I was formerly sick, afflicted, severely ill; and food was not agreeable to me, and there was no strength in my body. Now I am freed from that illness; and food is agreeable to me, and there is strength in my body.' On that account he would obtain gladness, he would attain pleasure.

220. "Just as, great king, a man might be bound in a prison. At a later time he might be freed from that prison safely and without fear, and there would be no loss of his wealth. He would think thus - 'I was formerly bound in a prison, now I am freed from that prison safely and without fear. And there is no loss of my wealth.' On that account he would obtain gladness, he would attain pleasure.

221. "Just as, great king, a man might be a slave, not self-dependent, dependent on others, not able to go where he wishes. At a later time he might be freed from that slavery, self-dependent, not dependent on others, a freeman, able to go where he wishes. He would think thus - 'I was formerly a slave, not self-dependent, dependent on others, not able to go where I wished. Now I am freed from that slavery, self-dependent, not dependent on others, a freeman, able to go where I wish.' On that account he would obtain gladness, he would attain pleasure.

222. "Just as, great king, a man with wealth and possessions might proceed along a highway through a wilderness where there is famine and peril. At a later time he might cross over that wilderness safely, and reach the edge of a village, secure and without peril. He would think thus - 'I formerly with wealth and possessions proceeded along a highway through a wilderness where there is famine and peril. Now I have crossed over that wilderness safely, and have reached the edge of a village, secure and without peril.' On that account he would obtain gladness, he would attain pleasure.

223. "Even so, great king, a monk regards these five hindrances not abandoned within himself just as a debt, just as an illness, just as a prison, just as slavery, just as a highway through a wilderness.

224. "Just as, great king, just as freedom from debt, just as health, just as release from bondage, just as freedom, just as a place of security; even so, great king, a monk regards these five hindrances as abandoned within himself.

225. "When he regards these five hindrances as abandoned within himself, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated.

First Meditative Absorption

226. He, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion.

227. "Just as, great king, a skilled bathman or his apprentice, having scattered bath powder in a bronze dish, might knead it by sprinkling it again and again with water, so that the ball of bath powder is permeated with moisture, pervaded by moisture, pervaded within and without by moisture, yet does not drip; even so, great king, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Second Meditative Absorption

228. "Furthermore, great king, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration.

229. "Just as, great king, there might be a deep lake with a spring, having no inlet for water from the eastern direction, no inlet for water from the southern direction, no inlet for water from the western direction, no inlet for water from the northern direction, and the rain god would not send down proper showers from time to time. Then cool streams of water, having sprung up from that very lake, would drench, steep, fill, and pervade that very lake with cool water, so that there would be no part of the entire lake unpervaded by cool water. Even so, great king, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Third Meditative Absorption

230. "Furthermore, great king, with the fading away of rapture, a monk dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - having attained the third meditative absorption, he dwells in it. He drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture.

231. "Just as, great king, in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within, and they, from their tips to their roots, are drenched, steeped, filled, and pervaded with cool water, so that there is no part of the entire water lilies, or lotuses, or white lotuses unpervaded by cool water; even so, great king, a monk drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Fourth Meditative Absorption

232. "Furthermore, great king, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He sits having pervaded this very body with a pure and bright mind, so that there is nothing of his entire body unpervaded by the pure and bright mind.

233. "Just as, great king, a man having wrapped himself up to the head with a white cloth might be seated, so that there would be no part of his entire body untouched by the white cloth; even so, great king, a monk sits having pervaded this very body with a pure and bright mind, so that there is nothing of his entire body unpervaded by the pure and bright mind. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Insight Knowledge

234. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards knowledge and vision. He thus understands: 'This body of mine is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction; and yet my consciousness is attached here, bound here.'

235. "Just as, great king, a lapis lazuli gem, beautiful, of pure origin, octagonal, well polished, clear, bright, undisturbed, accomplished in every respect. Through it there might be strung a thread, blue or yellow or red or white or pale yellow. A man with eyes, having placed it in his hand, might review it: 'This lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, undisturbed, accomplished in every respect; through it there is strung a thread, blue or yellow or red or white or pale yellow.' Even so, great king, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, the monk directs and inclines the mind towards knowledge and vision. He thus understands: 'This body of mine is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction; and yet my consciousness is attached here, bound here.' This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Knowledge of Mind-Made Supernormal Power

236. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the creation of a mind-made body. He creates from this body another body, material, mind-made, complete with all limbs and faculties.

237. "Just as, great king, a man might draw out a reed from its sheath. He would think thus - 'This is the sheath, this is the reed; the sheath is one thing, the reed is another; yet the reed has been drawn out from the sheath.' Or else, great king, just as a man might draw out a sword from its scabbard. He would think thus - 'This is the sword, this is the scabbard; the sword is one thing, the scabbard is another; yet the sword has been drawn out from the scabbard.' Or else, great king, just as a man might pull out a snake from its slough. He would think thus - 'This is the snake, this is the slough. The snake is one thing, the slough is another; yet the snake has been pulled out from the slough.' Even so, great king, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, the monk directs and inclines the mind towards the creation of a mind-made body. He creates from this body another body, material, mind-made, complete with all limbs and faculties. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Knowledge of Various Kinds of Supernormal Power

238. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the various kinds of supernormal power. He experiences the various kinds of supernormal power - having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, through ramparts, through mountains, just as through space. He dives in and out of the earth just as in water. He goes on water without breaking it just as on earth. He travels cross-legged through space just as a winged bird. He fondles and strokes with his hand even the moon and sun, so mighty and powerful. He exercises mastery with his body even as far as the Brahma world.

239. "Just as, great king, a skilled potter or his apprentice, with well-prepared clay, whatever kind of vessel he might wish for, that very thing he would make and produce. Or else, great king, just as a skilled ivory-worker or his apprentice, with well-prepared ivory, whatever kind of ivory article he might wish for, that very thing he would make and produce. Or else, great king, just as a skilled goldsmith or his apprentice, with well-prepared gold, whatever kind of gold article he might wish for, that very thing he would make and produce. Even so, great king, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, the monk directs and inclines the mind towards the various kinds of supernormal power. He experiences the various kinds of supernormal power - having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, through ramparts, through mountains, just as through space. He dives in and out of the earth just as in water. He goes on water without breaking it just as on earth. He travels cross-legged through space just as a winged bird. He fondles and strokes with his hand even the moon and sun, so mighty and powerful. He exercises mastery with his body even as far as the Brahma world. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Knowledge of the Divine Ear

240. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the divine ear element. With the divine ear element, purified and surpassing the human, he hears both sounds, divine and human, whether far or near.

241. "Just as, great king, a man travelling on a highway. He might hear the sound of a drum, the sound of a small drum, and the sound of a conch, small drum, and kettledrum. He would think thus - 'This is the sound of a drum', 'this is the sound of a small drum', 'this is the sound of a conch, small drum, and kettledrum'. Even so, great king, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, the monk directs and inclines the mind towards the divine ear element. With the divine ear element, purified and surpassing the human, he hears both sounds, divine and human, whether far or near. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Knowledge of Others' Mental States

242. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards knowledge of others' mental states. He understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust', he understands a mind with hate as 'a mind with hate', he understands a mind without hate as 'a mind without hate', he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion', he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind', he understands an exalted mind as 'an exalted mind', he understands a not exalted mind as 'a not exalted mind', he understands a surpassed mind as 'a surpassed mind', he understands an unsurpassed mind as 'an unsurpassed mind', he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind', he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'.

243. "Just as, great king, a woman or a man, young, youthful, desirous of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, would know if there is a mole as 'there is a mole', or would know if there is no mole as 'there is no mole'; even so, great king, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, the monk directs and inclines the mind towards knowledge of others' mental states. He understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust', he understands a mind with hate as 'a mind with hate', he understands a mind without hate as 'a mind without hate', he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion', he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind', he understands an exalted mind as 'an exalted mind', he understands a not exalted mind as 'a not exalted mind', he understands a surpassed mind as 'a surpassed mind', he understands an unsurpassed mind as 'an unsurpassed mind', he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind', he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Knowledge of Recollecting Past Lives

244. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.

245. "Just as, great king, a man might go from his own village to another village, and from that village might go to another village. He might return from that village to his own village. He would think thus - 'I went from my own village to that village; there too I stood thus, sat thus, spoke thus, remained silent thus; from that village I went to that village; there too I stood thus, sat thus, spoke thus, remained silent thus; I have returned from that village to my own village.' Even so, great king, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, the monk directs and inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Knowledge of the Divine Eye

246. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions: 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions.

247. "Just as, great king, there might be a mansion at a crossroads. There a man with eyes, standing, might see people entering a house, leaving, walking along the road, or seated at the crossroads. He would think thus - 'These people are entering a house, these are leaving, these are walking along the road, these are seated at the crossroads.' Even so, great king, a monk, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, directs and inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions: 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate; he understands beings according to their actions. This too, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now.

Knowledge of the Elimination of Mental Corruptions

248. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'

249. "Just as, great king, there might be a lake on a mountain top, clear, bright, and undisturbed. There a man with eyes, standing on the bank, might see oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still. He would think thus - 'This lake is clear, bright, and undisturbed. Here are these oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still.' Even so, great king, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, the monk directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This, great king, is a fruit of asceticism visible here and now, more brilliant and more sublime than the previous fruits of asceticism visible here and now. And, great king, there is no other fruit of asceticism visible here and now higher or more sublime than this fruit of asceticism visible here and now."

Ajātasattu's Declaration of Lay Followership

250. When this was said, King Ajātasattu Vedehiputta of Magadha said this to the Blessed One: "Excellent, venerable sir, excellent, venerable sir. Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, venerable sir, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life. A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that I deprived my father, a righteous king of righteousness, of life for the sake of sovereignty. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future."

251. "Truly, great king, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that you deprived your father, a righteous king of righteousness, of life. But since you, great king, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, great king, in the Noble One's discipline: whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future."

252. When this was said, King Ajātasattu Vedehiputta of Magadha said this to the Blessed One: "Well then, venerable sir, we will now go. We have much to do, we have many duties." "Now do as you think fit, great king." Then King Ajātasattu Vedehiputta of Magadha, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

253. Then the Blessed One, not long after King Ajātasattu Vedehiputta of Magadha had departed, addressed the monks: "Monks, this king is ruined. Monks, this king is destroyed. If, monks, this king had not deprived his father, a righteous king of righteousness, of life, then in this very seat the stainless, spotless eye of the teaching would have arisen in him." This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Fruit of Asceticism is concluded as second.

3.

The Discourse to Ambaṭṭha

254. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, and arrived at a brahmin village of the Kosalans named Icchānaṅgala. There the Blessed One stayed at Icchānaṅgala in the Icchānaṅgala forest thicket.

The Story of Pokkharasāti

255. Now at that time the brahmin Pokkharasāti was dwelling at Ukkaṭṭha, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Pasenadi of Kosala as a royal gift, a royal grant. The brahmin Pokkharasāti heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, has arrived at Icchānaṅgala and is staying at Icchānaṅgala in the Icchānaṅgala forest thicket. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones."

The Young Brahmin Ambaṭṭha

256. Now at that time the brahmin Pokkharasāti had a pupil, a young brahmin named Ambaṭṭha, who was a reciter, a bearer of the sacred texts, who had mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man, acknowledged and approved by his teacher in the teacher's own doctrine of the threefold true knowledge - "What I know, you know; what you know, I know."

257. Then the brahmin Pokkharasāti addressed the young man Ambaṭṭha: "This, dear Ambaṭṭha, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, has arrived at Icchānaṅgala and is staying at Icchānaṅgala in the Icchānaṅgala forest thicket. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones." Come, dear Ambaṭṭha, go to where the ascetic Gotama is; having approached, find out about the ascetic Gotama, whether concerning that Master Gotama such a reputation has arisen as being true, or not so. Whether that Master Gotama is such or is not such, thus we shall know that Master Gotama."

258. "But in what way, sir, shall I know that Master Gotama - whether concerning that Master Gotama such a reputation has arisen as being true, or not so. Whether that Master Gotama is such or is not such?"

"There have come down, dear Ambaṭṭha, in our sacred hymns, the thirty-two marks of a great man, possessed of which a great man has only two destinations, no other. If he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who has established the security of his realm, possessed of the seven treasures. He has these seven treasures. That is: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. And he has more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwells having conquered this earth bounded by the ocean, without rod, without sword, by righteousness. But if he goes forth from home into homelessness, he becomes a Worthy One, a Fully Enlightened One, one who removes the veil in the world. Now I, dear Ambaṭṭha, am the giver of the sacred hymns; you are the receiver of the sacred hymns."

259. "Yes, sir," the young brahmin Ambaṭṭha replied to the brahmin Pokkharasāti, and rising from his seat, having paid respect to the brahmin Pokkharasāti and circumambulated him keeping him on his right, having mounted a chariot drawn by mares, together with several young brahmins, he set out towards the Icchānaṅgala forest grove. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and entered the monastery on foot. Now at that time several monks were walking up and down in the open air. Then the young brahmin Ambaṭṭha approached those monks; having approached, he said this to those monks - "Where, good sirs, is that Master Gotama dwelling now? For we have come here to see that Master Gotama."

260. Then those monks had this thought: "This young brahmin Ambaṭṭha is of a well-known family and is a pupil of the well-known brahmin Pokkharasāti. Friendly conversation with such sons of good family is not troublesome for the Blessed One." They said this to the young brahmin Ambaṭṭha: "This dwelling, Ambaṭṭha, has its door closed; approach it quietly, without hurrying enter the veranda, clear your throat and knock on the door-bolt; the Blessed One will open the door for you."

261. Then the young brahmin Ambaṭṭha approached quietly that dwelling with its door closed, and without hurrying entered the veranda, cleared his throat and knocked on the door-bolt. The Blessed One opened the door. The young brahmin Ambaṭṭha entered. The young brahmins also, having entered, exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side. But the young brahmin Ambaṭṭha, while walking up and down, exchanged some talk to be remembered with the seated Blessed One, and while standing, exchanged some talk to be remembered with the seated Blessed One.

262. Then the Blessed One said this to the young man Ambaṭṭha - "Is this how you have friendly conversation with senior, elderly brahmins, with teachers and teachers' teachers, Ambaṭṭha, that while walking and standing you exchange some talk to be remembered with me who is seated?"

The First Claim of Low Birth

263. "No indeed, Master Gotama. For indeed, Master Gotama, a brahmin walking is fit to converse with a brahmin who is walking, a brahmin standing is fit to converse with a brahmin who is standing, a brahmin seated is fit to converse with a brahmin who is seated, a brahmin lying down is fit to converse with a brahmin who is lying down. And indeed, Master Gotama, with those shavelings, those petty ascetics, those menials, those dark offspring of Brahmā's feet, with them too I have such friendly conversation, just as with the venerable Gotama." "But surely, Ambaṭṭha, your coming here was with a purpose; for whatever purpose you might come, you should pay close attention to that very purpose. But indeed, sirs, this young brahmin Ambaṭṭha, though untrained, thinks himself trained - what else could it be but his lack of training?"

264. Then the young brahmin Ambaṭṭha, being addressed by the Blessed One with the charge of not having lived the holy life, angry and displeased, jeering at the Blessed One, scoffing at the Blessed One, blaming the Blessed One - thinking "The ascetic Gotama will be brought to disgrace by me," said this to the Blessed One - "Fierce, Master Gotama, is the Sakyan clan; harsh, Master Gotama, is the Sakyan clan; fickle, Master Gotama, is the Sakyan clan; talkative, Master Gotama, is the Sakyan clan; being menials, being mere menials, they do not honour brahmins, they do not respect brahmins, they do not revere brahmins, they do not venerate brahmins, they do not pay homage to brahmins. This, Master Gotama, is not proper, this is not fitting, that these Sakyans, being menials, being mere menials, do not honour brahmins, do not respect brahmins, do not revere brahmins, do not venerate brahmins, do not pay homage to brahmins." Thus the young brahmin Ambaṭṭha for the first time threw down the charge of being menials against the Sakyans.

The Second Claim of Low Birth

265. "But what have the Sakyans done wrong to you, Ambaṭṭha?" "On one occasion, Master Gotama, I went to Kapilavatthu on some business for my teacher, the brahmin Pokkharasāti. I approached the Sakyans' assembly hall. Now at that time several Sakyans and Sakyan princes were seated on high seats in the assembly hall, laughing loudly and playing with each other, poking each other with their fingers, and surely, I think, they were laughing at me; and no one invited me to a seat. This, Master Gotama, is not proper, this is not fitting, that these Sakyans, being menials, being mere menials, do not honour brahmins, do not respect brahmins, do not revere brahmins, do not venerate brahmins, do not pay homage to brahmins." Thus the young brahmin Ambaṭṭha for the second time threw down the charge of being menials against the Sakyans.

The Third Claim of Low Birth

266. "Even the Indian quail, Ambaṭṭha, a little bird, speaks as she pleases in her own nest. But this, Ambaṭṭha, is the Sakyans' own, namely Kapilavatthu; the venerable Ambaṭṭha should not be angry over such a trifling matter." "There are these four castes, Master Gotama - nobles, brahmins, merchants, and workers. Of these four castes, Master Gotama, three castes - nobles and merchants and workers - surely become servants of the brahmins. This, Master Gotama, is not proper, this is not fitting, that these Sakyans, being menials, being mere menials, do not honour brahmins, do not respect brahmins, do not revere brahmins, do not venerate brahmins, do not pay homage to brahmins." Thus the young brahmin Ambaṭṭha for the third time threw down the charge of being menials against the Sakyans.

The Claim of Being a Slave-Woman's Son

267. Then this occurred to the Blessed One: "This young brahmin Ambaṭṭha disparages the Sakyans too much with the charge of being menials. What if I were to ask about his clan?" Then the Blessed One said this to the young man Ambaṭṭha - "What is your clan, Ambaṭṭha?" "I am a Kaṇhāyana, Master Gotama." But, Ambaṭṭha, when one traces back your ancient maternal and paternal name and clan, the Sakyans are the sons of masters; you are the son of a female slave of the Sakyans. But, Ambaṭṭha, the Sakyans regard King Okkāka as their grandfather.

"Once upon a time, Ambaṭṭha, King Okkāka, wishing to divert the kingdom to the son of that chief queen who was dear and agreeable to him, banished the elder princes from the realm - Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. They, banished from the realm, on the slopes of the Himalayas beside a pond where there was a great teak grove, there they made their dwelling. They, fearing the mixing of birth, lived together with their own sisters.

"Then, Ambaṭṭha, King Okkāka addressed his ministers and councillors: 'Where, good sirs, are the princes dwelling now?' 'There is, Sire, on the slopes of the Himalayas beside a pond, a great teak grove; there the princes are now dwelling. They, fearing the mixing of birth, are living together with their own sisters.' Then, Ambaṭṭha, King Okkāka uttered an inspired utterance: 'Capable indeed, good sirs, are the princes, supremely capable indeed, good sirs, are the princes!' From that time onwards, Ambaṭṭha, the Sakyans became known; and he is their ancestor.

"Now, Ambaṭṭha, King Okkāka had a female slave named Disā. She gave birth to one named Kaṇha. When born, Kaṇha spoke: 'Wash me, mother, bathe me, mother, free me from this impurity, mother; I shall be of benefit to you.' Just as, Ambaṭṭha, people nowadays, having seen goblins, perceive them as 'goblins'; even so, Ambaṭṭha, at that time people perceived goblins as 'dark ones'. They said thus: 'This one spoke when born, a dark one is born, a goblin is born.' From that time onwards, Ambaṭṭha, the Kaṇhāyanas became known, and he is the ancestor of the Kaṇhāyanas. Thus, Ambaṭṭha, when one traces back your ancient maternal and paternal name and clan, the Sakyans are the sons of masters; you are the son of a female slave of the Sakyans."

268. When this was said, those young brahmins said to the Blessed One: "Let not Master Gotama disparage Ambaṭṭha too much with the charge of being a slave-woman's son. The young brahmin Ambaṭṭha is well-born, Master Gotama, the young brahmin Ambaṭṭha is a son of good family, the young brahmin Ambaṭṭha is very learned, the young brahmin Ambaṭṭha is of good conversation, the young brahmin Ambaṭṭha is wise, and the young brahmin Ambaṭṭha is able to discuss this matter together with Master Gotama."

269. Then the Blessed One said this to those young brahmins: "If you young brahmins think thus: 'The young brahmin Ambaṭṭha is ill-born, the young brahmin Ambaṭṭha is not a son of good family, the young brahmin Ambaṭṭha is of little learning, the young brahmin Ambaṭṭha is not of good conversation, the young brahmin Ambaṭṭha is unwise, and the young brahmin Ambaṭṭha is not able to discuss this matter together with the ascetic Gotama,' then let the young brahmin Ambaṭṭha stand aside, and you discuss this matter together with me. But if you young brahmins think thus: 'The young brahmin Ambaṭṭha is well-born, the young brahmin Ambaṭṭha is a son of good family, the young brahmin Ambaṭṭha is very learned, the young brahmin Ambaṭṭha is of good conversation, the young brahmin Ambaṭṭha is wise, and the young brahmin Ambaṭṭha is able to discuss this matter together with the ascetic Gotama,' then you stand aside; let the young brahmin Ambaṭṭha discuss together with me."

"The young brahmin Ambaṭṭha is well-born, Master Gotama, the young brahmin Ambaṭṭha is a son of good family, the young brahmin Ambaṭṭha is very learned, the young brahmin Ambaṭṭha is of good conversation, the young brahmin Ambaṭṭha is wise, and the young brahmin Ambaṭṭha is able to discuss this matter together with Master Gotama. We will remain silent; let the young brahmin Ambaṭṭha discuss this matter together with Master Gotama."

270. Then the Blessed One said this to the young man Ambaṭṭha - "But now, Ambaṭṭha, a reasonable question comes to you, which you must answer whether you wish to or not. If you do not answer, or evade the question with another, or remain silent, or depart, right here your head will split into seven pieces. What do you think, Ambaṭṭha, what have you heard from the brahmins who are senior, elderly, teachers and teachers' teachers, when they speak about where the Kaṇhāyanas originated from, and who is the ancestor of the Kaṇhāyanas?"

When this was said, the young man Ambaṭṭha remained silent. For the second time the Blessed One said this to the young man Ambaṭṭha - "What do you think, Ambaṭṭha, what have you heard from the brahmins who are senior, elderly, teachers and teachers' teachers, when they speak about where the Kaṇhāyanas originated from, and who is the ancestor of the Kaṇhāyanas?" For the second time the young man Ambaṭṭha remained silent. Then the Blessed One said this to the young man Ambaṭṭha - "Answer now, Ambaṭṭha, now is not the time for your silence. Whoever, Ambaṭṭha, when asked a reasonable question by the Tathāgata up to the third time does not answer, right here his head will split into seven pieces."

271. Now at that time the demon Vajirapāṇī, having taken up a great iron hammer, blazing, in flames, aglow, stood in the sky above the young brahmin Ambaṭṭha - "If this young brahmin Ambaṭṭha, when asked a reasonable question by the Blessed One up to the third time, does not answer, right here I will split his head into seven pieces." Now both the Blessed One and the young brahmin Ambaṭṭha saw that demon Vajirapāṇī.

272. Then the young brahmin Ambaṭṭha, frightened, agitated, with hair standing on end, sought shelter in the Blessed One himself, sought a rock cell in the Blessed One himself, sought refuge in the Blessed One himself - having sat close to him, he said this to the Blessed One - "What is this that Master Gotama has said? Let Master Gotama say it again."

"What do you think, Ambaṭṭha, what have you heard from the brahmins who are senior, elderly, teachers and teachers' teachers, when they speak about where the Kaṇhāyanas originated from, and who is the ancestor of the Kaṇhāyanas?" "Just so have I heard, Master Gotama, just as Master Gotama has said. From there the Kaṇhāyanas originated; and he is the ancestor of the Kaṇhāyanas."

The Discussion of Ambaṭṭha's Lineage

273. When this was said, those young brahmins became noisy, making loud sounds and great sounds: "The young brahmin Ambaṭṭha is truly ill-born, good sir; the young brahmin Ambaṭṭha is truly not a son of good family, good sir; the young brahmin Ambaṭṭha is truly the son of a female slave of the Sakyans, good sir. The Sakyans are truly the sons of masters of the young brahmin Ambaṭṭha, good sir. We truly thought that the ascetic Gotama, one who speaks what is the Teaching, was to be disparaged."

274. Then this occurred to the Blessed One: "These young brahmins disparage the young brahmin Ambaṭṭha too much with the charge of being a slave-woman's son. What if I were to set him free?" Then the Blessed One said this to those young brahmins: "Do not, young brahmins, disparage the young brahmin Ambaṭṭha too much with the charge of being a slave-woman's son. That Kaṇha was an eminent sage. He went to the southern country, and having studied the sacred mantras, approached King Okkāka and requested his daughter Maddarūpī. To him King Okkāka said: 'Who indeed is this fellow, being my slave-woman's son, requesting my daughter Maddarūpī?' Angry and displeased, he fitted a hoof-tipped arrow. He was unable either to release or to withdraw that arrow.

"Then, young brahmins, the ministers and councillors approached the sage Kaṇha and said: 'May there be well-being for the king, venerable sir; may there be well-being for the king, venerable sir.' 'There will be well-being for the king, but if the king releases the arrow downwards, as far as the king's realm extends, to that extent the earth will split open.' 'May there be well-being for the king, venerable sir, may there be well-being for the country.' 'There will be well-being for the king, there will be well-being for the country, but if the king releases the arrow upwards, as far as the king's realm extends, to that extent for seven years the rain god will not rain.' 'May there be well-being for the king, venerable sir, may there be well-being for the country, and may the rain god rain.' 'There will be well-being for the king, there will be well-being for the country, and the rain god will rain, but let the king set up the arrow in the eldest prince; the prince will be safe with fallen hair.' Then, young brahmins, the ministers reported to Okkāka: 'Let Okkāka set up the arrow in the eldest prince. The prince will be safe with fallen hair.' Then King Okkāka set up the arrow in the eldest prince; the prince became safe with fallen hair. Then King Okkāka, frightened, agitated, with hair standing on end, threatened by the highest penalty, gave his daughter Maddarūpī to him. Do not, young brahmins, disparage the young brahmin Ambaṭṭha too much with the charge of being a slave-woman's son; that Kaṇha was an eminent sage."

The Supremacy of the Warrior Caste

275. Then the Blessed One addressed the young man Ambaṭṭha: "What do you think, Ambaṭṭha, suppose here a young noble were to live together with a brahmin maiden, and from their living together a son would be born. Would that son born from a young noble and a brahmin maiden receive a seat or water among the brahmins?" "He would receive it, Master Gotama." "Would the brahmins feed him at a memorial feast, or at a pot-of-rice ceremony, or at a sacrifice, or at a guest meal?" "They would feed him, Master Gotama." "Would the brahmins teach him the sacred verses or not?" "They would teach him, Master Gotama." "Would he be prohibited or not prohibited regarding women?" "He would not be prohibited, Master Gotama." "Would the nobles consecrate him with the noble consecration?" "No indeed, Master Gotama." "What is the reason for this?" "Because, Master Gotama, he is not of pure descent on his mother's side."

"What do you think, Ambaṭṭha, suppose here a young brahmin were to live together with a noble maiden, and from their living together a son would be born. Would that son born from a young brahmin and a noble maiden receive a seat or water among the brahmins?" "He would receive it, Master Gotama." "Would the brahmins feed him at a memorial feast, or at a pot-of-rice ceremony, or at a sacrifice, or at a guest meal?" "They would feed him, Master Gotama." "Would the brahmins teach him the sacred verses or not?" "They would teach him, Master Gotama." "Would he be prohibited or not prohibited regarding women?" "He would not be prohibited, Master Gotama." "Would the nobles consecrate him with the noble consecration?" "No indeed, Master Gotama." "What is the reason for this?" "Because, Master Gotama, he is not of pure descent on his father's side."

276. "Thus indeed, Ambaṭṭha, whether comparing woman with woman or man with man, the nobles are superior, the brahmins are inferior. What do you think, Ambaṭṭha, suppose here the brahmins were to shave a brahmin's head for some offence, and having struck him with a bag of ashes, were to banish him from the country or from the town. Would he receive a seat or water among the brahmins?" "No indeed, Master Gotama." "Would the brahmins feed him at a memorial feast, or at a pot-of-rice ceremony, or at a sacrifice, or at a guest meal?" "No indeed, Master Gotama." "Would the brahmins teach him the sacred verses or not?" "No indeed, Master Gotama." "Would he be prohibited or not prohibited regarding women?" "He would be prohibited, Master Gotama."

"What do you think, Ambaṭṭha, suppose here the nobles were to shave a noble's head for some offence, and having struck him with a bag of ashes, were to banish him from the country or from the town. Would he receive a seat or water among the brahmins?" "He would receive it, Master Gotama." "Would the brahmins feed him at a memorial feast, or at a pot-of-rice ceremony, or at a sacrifice, or at a guest meal?" "They would feed him, Master Gotama." "Would the brahmins teach him the sacred verses or not?" "They would teach him, Master Gotama." "Would he be prohibited or not prohibited regarding women?" "He would not be prohibited, Master Gotama."

277. "To this extent indeed, Ambaṭṭha, a noble reaches the state of supreme degradation, when the nobles, having shaved his head, strike him with a bag of ashes and banish him from the country or from the town. Thus indeed, Ambaṭṭha, even when a noble reaches the state of supreme degradation, even then the nobles are superior, the brahmins are inferior. This verse too, Ambaṭṭha, was spoken by Brahmā Sanaṅkumāra -

"Now this verse, Ambaṭṭha, was well sung by Brahmā Sanaṅkumāra, not badly sung, well spoken, not badly spoken, connected with benefit, not connected with harm, and is approved by me. For I too, Ambaṭṭha, say thus -

First recitation section.

The Discussion of True Knowledge and Conduct

278. "But what, Master Gotama, is that conduct, and what is that true knowledge?" "Indeed, Ambaṭṭha, with regard to the unsurpassed accomplishment of true knowledge and conduct, talk of birth is not spoken of, talk of clan is not spoken of, talk of conceit is not spoken of - 'You are worthy of me, or you are not worthy of me.' Where, Ambaṭṭha, there is marriage arrangement from the bride's side, or marriage arrangement from the groom's side, or both marriage arrangements, there this is spoken of as talk of birth, or talk of clan, or talk of conceit - 'You are worthy of me, or you are not worthy of me.' For whoever, Ambaṭṭha, are bound to talk of birth, or bound to talk of clan, or bound to talk of conceit, or bound to marriage arrangements, they are far from the unsurpassed accomplishment of true knowledge and conduct. Having abandoned, Ambaṭṭha, being bound to talk of birth, and being bound to talk of clan, and being bound to talk of conceit, and being bound to marriage arrangements, there is the realisation of the unsurpassed accomplishment of true knowledge and conduct."

279. "But what, Master Gotama, is that conduct, and what is that true knowledge?" "Here, Ambaṭṭha, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Tathāgata. Endowed with that acquisition of faith, he considers thus: etc.

"He, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Etc. This too is his conduct.

"Furthermore, Ambaṭṭha, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. Etc. This too is his conduct.

"Furthermore, Ambaṭṭha, with the fading away of rapture, a monk dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. Etc. This too is his conduct.

"Furthermore, Ambaṭṭha, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Etc. This too is his conduct. This, Ambaṭṭha, is that conduct.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards knowledge and vision. Etc. This too is his true knowledge. Etc. He understands: 'There is no more of this state of being.' This too is his true knowledge. This, Ambaṭṭha, is that true knowledge.

"This, Ambaṭṭha, is called a monk 'accomplished in true knowledge', and also 'accomplished in conduct', and also 'accomplished in true knowledge and conduct'. And, Ambaṭṭha, there is no other accomplishment in true knowledge and accomplishment in conduct that is more superior or more sublime than this accomplishment in true knowledge and accomplishment in conduct.

The Four Gateways to Ruin

280. "Ambaṭṭha, with regard to this unsurpassed accomplishment of true knowledge and conduct, there are four causes of ruin. What are the four? Here, Ambaṭṭha, some ascetic or brahmin, not attaining this very unsurpassed accomplishment of true knowledge and conduct, taking a pingo basket, plunges into a forest haunt - 'I shall be one who eats fallen fruit.' He surely becomes a servant of one accomplished in true knowledge and conduct. Ambaṭṭha, with regard to this unsurpassed accomplishment of true knowledge and conduct, this is the first cause of ruin.

"Furthermore, Ambaṭṭha, here some ascetic or brahmin, not attaining this unsurpassed accomplishment of true knowledge and conduct, and not attaining the eating of fallen fruit, taking a hoe and basket, plunges into a forest grove - 'I shall be one who eats tubers, roots, and fruits.' He surely becomes a servant of one accomplished in true knowledge and conduct. Ambaṭṭha, with regard to this unsurpassed accomplishment of true knowledge and conduct, this is the second cause of ruin.

"Furthermore, Ambaṭṭha, here some ascetic or brahmin, not attaining this unsurpassed accomplishment of true knowledge and conduct, and not attaining the eating of fallen fruit, and not attaining the eating of tubers, roots, and fruits, having built a fire room near a village or near a market town, dwells tending the fire. He surely becomes a servant of one accomplished in true knowledge and conduct. Ambaṭṭha, with regard to this unsurpassed accomplishment of true knowledge and conduct, this is the third cause of ruin.

"Furthermore, Ambaṭṭha, here some ascetic or brahmin, not attaining this unsurpassed accomplishment of true knowledge and conduct, and not attaining the eating of fallen fruit, and not attaining the eating of tubers, roots, and fruits, and not attaining the tending of fire, having built a four-doored house at a crossroads, dwells - 'Whatever ascetic or brahmin comes from these four directions, I shall honour him according to my ability, according to my strength.' He surely becomes a servant of one accomplished in true knowledge and conduct. Ambaṭṭha, with regard to this unsurpassed accomplishment of true knowledge and conduct, this is the fourth cause of ruin. Ambaṭṭha, with regard to this unsurpassed accomplishment of true knowledge and conduct, these are the four causes of ruin.

281. "What do you think, Ambaṭṭha, do you appear together with your teacher to possess this unsurpassed accomplishment of true knowledge and conduct?" "No indeed, Master Gotama." "Who am I, Master Gotama, together with my teacher, and what is the unsurpassed accomplishment of true knowledge and conduct? I am far, Master Gotama, together with my teacher, from the unsurpassed accomplishment of true knowledge and conduct."

"What do you think, Ambaṭṭha, not attaining this very unsurpassed accomplishment of true knowledge and conduct, have you, together with your teacher, taking a pingo basket, plunged into a forest grove - 'I shall be one who eats fallen fruit'?" "No indeed, Master Gotama."

"What do you think, Ambaṭṭha, not attaining this very unsurpassed accomplishment of true knowledge and conduct, and not attaining the eating of fallen fruit, have you, together with your teacher, taking a hoe and basket, plunged into a forest grove - 'I shall be one who eats tubers, roots, and fruits'?" "No indeed, Master Gotama."

"What do you think, Ambaṭṭha, not attaining this very unsurpassed accomplishment of true knowledge and conduct, and not attaining the eating of fallen fruit, and not attaining the eating of tubers, roots, and fruits, have you, together with your teacher, having built a fire room near a village or near a market town, dwelt tending the fire?" "No indeed, Master Gotama."

"What do you think, Ambaṭṭha, not attaining this very unsurpassed accomplishment of true knowledge and conduct, and not attaining the eating of fallen fruit, and not attaining the eating of tubers, roots, and fruits, and not attaining the tending of fire, have you, together with your teacher, having built a four-doored house at a crossroads, dwelt - 'Whatever ascetic or brahmin comes from these four directions, we shall honour him according to our ability, according to our strength'?" "No indeed, Master Gotama."

282. "Thus indeed, Ambaṭṭha, you together with your teacher have fallen away from this unsurpassed accomplishment of true knowledge and conduct. And those four causes of ruin that exist with regard to this unsurpassed accomplishment of true knowledge and conduct, from those too you together with your teacher have fallen away. But this speech was spoken by your teacher, the brahmin Pokkharasāti, Ambaṭṭha - 'Who are these shavelings, these petty ascetics, these menials, these dark offspring of Brahmā's feet, and what is their conversation with brahmins who possess the threefold true knowledge?' - while he himself is bound for the realm of misery and not fulfilling. See, Ambaṭṭha, how much your teacher, the brahmin Pokkharasāti, has failed in this.

The Inquiry into the Former Seer Status

283. "Now, Ambaṭṭha, the brahmin Pokkharasāti consumes what is given by King Pasenadi of Kosala. To him, King Pasenadi of Kosala does not even grant a face-to-face audience. Even when he consults with him, he consults through a cloth screen. Now, Ambaṭṭha, one who would accept righteous almsfood that has been offered, how could King Pasenadi of Kosala not grant him even a face-to-face audience? See, Ambaṭṭha, how much your teacher, the brahmin Pokkharasāti, has failed in this.

284. "What do you think, Ambaṭṭha, suppose here King Pasenadi of Kosala, seated on an elephant's neck, or seated on horseback, or standing on a chariot rug, were to discuss some matter with nobles or warriors. He might depart from that place and stand to one side. Then a worker or a worker's slave might come, and standing in that place, discuss that very same matter - 'Thus too said King Pasenadi of Kosala, thus too said King Pasenadi of Kosala.' Does he thereby speak what the king spoke or discuss the king's discussion? Would he thereby be a king or a king's minister?" "No indeed, Master Gotama."

285. "Just so, Ambaṭṭha, those who were the ancient sages of the brahmins, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - 'I study the sacred hymns together with my teacher' - that by this much you will become a sage or one practising for sagehood - this is impossible.

286. "What do you think, Ambaṭṭha, what have you heard from the brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - those who were the ancient sages of the brahmins, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - did they thus, well-bathed, well-anointed, with trimmed hair and beard, adorned with jewelled earrings and ornaments, dressed in white garments, endowed and furnished with the five cords of sensual pleasure, indulge themselves, just as you do now together with your teacher?" "No indeed, Master Gotama."

Etc. did they thus consume rice with pure meat sauce, with the dark grains picked out, with various curries and various vegetables, just as you do now together with your teacher?" "No indeed, Master Gotama."

Etc. did they thus amuse themselves with women wearing enveloping garments, just as you do now together with your teacher?" "No indeed, Master Gotama."

Etc. did they thus drive about in mare-drawn chariots with trimmed tails, goading the animals with long driving sticks, just as you do now together with your teacher?" "No indeed, Master Gotama."

Etc. did they thus have themselves guarded in cities with dug moats, with lowered crossbars, with buttressed walls, by men with long swords, just as you do now together with your teacher?" "No indeed, Master Gotama."

"Thus indeed, Ambaṭṭha, you together with your teacher are neither a sage nor one practising for sagehood. But, Ambaṭṭha, whoever has uncertainty or doubt about me, let him question me, and I shall clear it up by explanation."

The Showing of the Two Marks

287. Then the Blessed One, having come out from the dwelling, stood up on the walking path. The young brahmin Ambaṭṭha too, having come out from the dwelling, stood up on the walking path. Then the young brahmin Ambaṭṭha, following the Blessed One as he walked up and down, examined the thirty-two characteristics of a great man on the Blessed One's body. The young brahmin Ambaṭṭha saw on the Blessed One's body the thirty-two characteristics of a great man for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident – regarding the sheathed private parts and the broad tongue.

288. Then this occurred to the Blessed One: "This young brahmin Ambaṭṭha sees the thirty-two characteristics of a great man on me for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident – regarding the sheathed private parts and the broad tongue." Then the Blessed One performed such a feat of supernormal power that the young brahmin Ambaṭṭha saw the Blessed One's sheathed private parts. Then the Blessed One, having put out his tongue, stroked back and forth both ear-holes, stroked back and forth both nostrils, and covered the entire circle of his forehead with his tongue. Then this occurred to the young brahmin Ambaṭṭha: "The ascetic Gotama is endowed with the thirty-two characteristics of a great man, complete, not incomplete." He said this to the Blessed One: "Well then, Master Gotama, we will now go. We have much to do, we have many duties." "Now do as you think fit, Ambaṭṭha." Then the young brahmin Ambaṭṭha, having mounted a chariot drawn by mares, departed.

289. Now at that time the brahmin Pokkharasāti, having gone out from Ukkaṭṭha, was seated in his own park together with a large group of brahmins, waiting for the young brahmin Ambaṭṭha. Then the young brahmin Ambaṭṭha set out towards his own park. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and approached the brahmin Pokkharasāti on foot; having approached, he paid respect to the brahmin Pokkharasāti and sat down to one side.

290. To the young brahmin Ambaṭṭha seated to one side, the brahmin Pokkharasāti said this - "Did you, dear Ambaṭṭha, see that Master Gotama?" "We did indeed see, sir, that Master Gotama." "Did, dear Ambaṭṭha, such a reputation arise concerning that Master Gotama as being true, not otherwise; and is that Master Gotama such, not otherwise?" "Such a reputation has arisen, sir, concerning that Master Gotama as being true, not otherwise; that Master Gotama is indeed such, not otherwise. And that Master Gotama is endowed with the thirty-two characteristics of a great man, complete, not incomplete." "But did you, dear Ambaṭṭha, have any friendly conversation with the ascetic Gotama?" "I did indeed have, sir, some friendly conversation with the ascetic Gotama." "In what way, then, dear Ambaṭṭha, did you have some friendly conversation with the ascetic Gotama?" Then the young brahmin Ambaṭṭha reported to the brahmin Pokkharasāti all the friendly conversation he had with the Blessed One.

291. When this was said, the brahmin Pokkharasāti said this to the young man Ambaṭṭha: "Oh indeed, you our little wise one, oh indeed, you our little learned one, oh indeed, you our little master of the three Vedas, truly, friend, with such a person working for one's welfare, upon the body's collapse at death, one would be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Because you, Ambaṭṭha, repeatedly attacking that Master Gotama, spoke thus, then that Master Gotama repeatedly bringing up spoke thus about us too. Oh indeed, you our little wise one, oh indeed, you our little learned one, oh indeed, you our little master of the three Vedas, truly, friend, with such a person working for one's welfare, upon the body's collapse at death, one would be reborn in a realm of misery, an unfortunate realm, a nether world, in hell." Angry and displeased, he knocked down the young man Ambaṭṭha with his foot. And he wished to approach the Blessed One for an audience at that very moment.

Pokkharasāti's Approach to the Buddha

292. Then those brahmins said this to the brahmin Pokkharasāti: "It is too late, good sir, to approach the ascetic Gotama for an audience today. Tomorrow the venerable Pokkharasāti will approach the ascetic Gotama for an audience." Then the brahmin Pokkharasāti, having had excellent solid and soft food prepared at his own dwelling, having had it loaded onto a vehicle, while torches were being held, departed from Ukkaṭṭha and set out towards the Icchānaṅgala forest grove. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and approached the Blessed One on foot. Having approached, he exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, he sat down to one side.

293. Seated to one side, the brahmin Pokkharasāti said this to the Blessed One - "Did our pupil, the young brahmin Ambaṭṭha, come here, Master Gotama?" "Your pupil, the young brahmin Ambaṭṭha, did come, brahmin." "But did you, Master Gotama, have any friendly conversation with the young brahmin Ambaṭṭha?" "I did indeed have, brahmin, some friendly conversation with the young brahmin Ambaṭṭha." "But in what way, Master Gotama, did you have some friendly conversation with the young brahmin Ambaṭṭha?" Then the Blessed One reported to the brahmin Pokkharasāti all the friendly conversation he had with the young brahmin Ambaṭṭha. When this was said, the brahmin Pokkharasāti said this to the Blessed One - "The young brahmin Ambaṭṭha is a fool, Master Gotama. May the venerable Gotama pardon the young brahmin Ambaṭṭha." "May the young brahmin Ambaṭṭha be happy, brahmin."

294. Then the brahmin Pokkharasāti examined the thirty-two characteristics of a great man on the Blessed One's body. The brahmin Pokkharasāti saw on the Blessed One's body the thirty-two characteristics of a great man for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident – regarding the sheathed private parts and the broad tongue.

295. Then this occurred to the Blessed One: "This brahmin Pokkharasāti sees the thirty-two characteristics of a great man on me for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident – regarding the sheathed private parts and the broad tongue." Then the Blessed One performed such a feat of supernormal power that the brahmin Pokkharasāti saw the Blessed One's sheathed private parts. Then the Blessed One, having put out his tongue, stroked back and forth both ear-holes, stroked back and forth both nostrils, and covered the entire circle of his forehead with his tongue.

296. Then the brahmin Pokkharasāti had this thought: "The ascetic Gotama is endowed with the thirty-two characteristics of a great man, complete, not incomplete." He said this to the Blessed One: "May Master Gotama consent to accept a meal from me today together with the Community of monks." The Blessed One consented by silence.

297. Then the brahmin Pokkharasāti, having learned of the Blessed One's acceptance, announced the time to the Blessed One – "It is time, Master Gotama, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached the dwelling of the brahmin Pokkharasāti; having approached, he sat down on the prepared seat. Then the brahmin Pokkharasāti with his own hand satisfied and served the Blessed One with superior solid and soft food, and the young brahmins served the Community of monks. Then the brahmin Pokkharasāti, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side.

298. To the brahmin Pokkharasāti seated to one side, the Blessed One gave a progressive discourse, as follows: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the brahmin Pokkharasāti was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye; even so, in the brahmin Pokkharasāti, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation."

Pokkharasāti's Declaration of Lay Followership

299. Then the brahmin Pokkharasāti, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama. Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I, Master Gotama, together with my sons, my wife, my retinue, and my ministers, go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life. And just as Master Gotama approaches other lay follower families in Ukkaṭṭha, so may Master Gotama approach the family of Pokkharasāti. There, whatever young men or young women will pay respect to Master Gotama, or will rise up for him, or will offer a seat or water, or will gladden their minds, that will be for their welfare and happiness for a long time." "That is well spoken, brahmin."

The Discourse on Ambaṭṭha is concluded as third.

4.

The Discourse to Soṇadaṇḍa

The Brahmins and Householders of Campā

300. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Aṅgas together with a large Community of monks, about five hundred monks, and arrived at Campā. There the Blessed One stayed at Campā on the bank of the Gaggarā pond. Now at that time the brahmin Soṇadaṇḍa was dwelling at Campā, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Seniya Bimbisāra of Magadha as a royal gift, a royal grant.

301. The brahmins and householders of Campā heard - "Indeed, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Aṅgas together with a large Community of monks, about five hundred monks, has arrived at Campā and is staying at Campā on the bank of the Gaggarā pond. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones." Then the brahmins and householders of Campā, having gone out from Campā, in groups and crowds, approached the Gaggarā pond.

302. Now at that time the brahmin Soṇadaṇḍa had gone to the upper storey of his mansion for a midday rest. The brahmin Soṇadaṇḍa saw the brahmins and householders of Campā, having gone out from Campā, in groups and crowds, approaching the Gaggarā pond. Having seen this, he addressed his attendant - "Why, my dear attendant, are the brahmins and householders of Campā, having gone out from Campā, in groups and crowds, approaching the Gaggarā pond?" "There is, sir, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Aṅgas together with a large Community of monks, about five hundred monks, has arrived at Campā and is staying at Campā on the bank of the Gaggarā pond. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' They are approaching to see that Master Gotama." "If so, my dear attendant, go to where the brahmins and householders of Campā are, and having approached, say this to the brahmins and householders of Campā - 'The brahmin Soṇadaṇḍa, sirs, says this - Let the venerable sirs wait, the brahmin Soṇadaṇḍa too will approach the ascetic Gotama for an audience.'" "Yes, sir," the attendant replied to the brahmin Soṇadaṇḍa, and approached the brahmins and householders of Campā; having approached, he said this to the brahmins and householders of Campā - "The brahmin Soṇadaṇḍa, sirs, says this - 'Let the venerable sirs wait, the brahmin Soṇadaṇḍa too will approach the ascetic Gotama for an audience.'"

The Discussion of Soṇadaṇḍa's Virtues

303. Now at that time about five hundred brahmins from various kingdoms were dwelling at Campā on some business. Those brahmins heard - "The brahmin Soṇadaṇḍa, it seems, will approach the ascetic Gotama for an audience." Then those brahmins approached the brahmin Soṇadaṇḍa; having approached, they said this to the brahmin Soṇadaṇḍa - "Is it true that the venerable Soṇadaṇḍa will approach the ascetic Gotama for an audience?" "Thus indeed, good sirs, it occurs to me - 'I too will approach the ascetic Gotama for an audience.'"

"Let not the venerable Soṇadaṇḍa approach the ascetic Gotama for an audience. It is not proper for the venerable Soṇadaṇḍa to approach the ascetic Gotama for an audience. If the venerable Soṇadaṇḍa approaches the ascetic Gotama for an audience, the venerable Soṇadaṇḍa's fame will diminish, and the ascetic Gotama's fame will increase. Since the venerable Soṇadaṇḍa's fame will diminish and the ascetic Gotama's fame will increase, for this reason it is not proper for the venerable Soṇadaṇḍa to approach the ascetic Gotama for an audience; rather the ascetic Gotama should approach the venerable Soṇadaṇḍa for an audience.

"For the venerable Soṇadaṇḍa is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Since the venerable Soṇadaṇḍa is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth, for this reason it is not proper for the venerable Soṇadaṇḍa to approach the ascetic Gotama for an audience; rather the ascetic Gotama should approach the venerable Soṇadaṇḍa for an audience.

"For the venerable Soṇadaṇḍa is wealthy, of great riches, of great possessions... etc.

"For the venerable Soṇadaṇḍa is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man... etc.

"For the venerable Soṇadaṇḍa is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold... etc.

"For the venerable Soṇadaṇḍa is virtuous, of mature virtue, endowed with mature virtue... etc.

"For the venerable Soṇadaṇḍa is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear... etc.

"For the venerable Soṇadaṇḍa is a teacher of teachers of many, he teaches the sacred verses to three hundred young brahmins. Many young brahmins from various directions and various countries come to the venerable Soṇadaṇḍa's presence, desiring to learn the sacred verses, seeking the sacred verses... etc.

"For the venerable Soṇadaṇḍa is old, aged, elderly, one who has traversed the span of life, advanced in years; the ascetic Gotama is young and one who went forth while young... etc.

"For the venerable Soṇadaṇḍa is honoured, respected, revered, venerated, and esteemed by King Seniya Bimbisāra of Magadha... etc.

"For the venerable Soṇadaṇḍa is honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti... etc.

"For the venerable Soṇadaṇḍa dwells at Campā, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Seniya Bimbisāra of Magadha as a royal gift, a royal grant. Since the venerable Soṇadaṇḍa dwells at Campā, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Seniya Bimbisāra of Magadha as a royal gift, a royal grant. For this reason it is not proper for the venerable Soṇadaṇḍa to approach the ascetic Gotama for an audience; rather the ascetic Gotama should approach the venerable Soṇadaṇḍa for an audience."

The Discussion of the Buddha's Virtues

304. When this was said, the brahmin Soṇadaṇḍa said this to those brahmins -

"If so, sirs, listen to me too, as to how we ourselves are worthy to approach that Master Gotama for an audience; but it is not proper for that Master Gotama to approach us for an audience. Indeed, sirs, the ascetic Gotama is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Since, sirs, the ascetic Gotama is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth, for this reason it is not proper for that Master Gotama to approach us for an audience; rather, we ourselves are worthy to approach that Master Gotama for an audience.

"Indeed, sirs, the ascetic Gotama has gone forth, having left behind a great congregation of relatives... etc.

"Indeed, sirs, the ascetic Gotama has gone forth, having left behind abundant gold and silver, both stored in the ground and in the sky... etc.

"Indeed, sirs, the ascetic Gotama, while still young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life, has gone forth from home into homelessness... etc.

"Indeed, sirs, the ascetic Gotama, against the wishes of his unwilling parents, with tearful faces, weeping, having shaved off his hair and beard, having put on ochre robes, has gone forth from home into homelessness... etc.

"Indeed, sirs, the ascetic Gotama is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold... etc.

"Indeed, sirs, the ascetic Gotama is virtuous, of noble virtue, of wholesome virtue, endowed with wholesome virtue... etc.

"Indeed, sirs, the ascetic Gotama is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear... etc.

"Indeed, sirs, the ascetic Gotama is a teacher of teachers of many... etc.

"Indeed, sirs, the ascetic Gotama has eliminated sensual lust, free from fickleness... etc.

"Indeed, sirs, the ascetic Gotama is one who teaches action, one who teaches the efficacy of action, one who puts what is not evil first for the brahmin people... etc.

"Indeed, sirs, the ascetic Gotama has gone forth from a high family, from an unbroken warrior family... etc.

"Indeed, sirs, the ascetic Gotama has gone forth from a wealthy family, of great riches, of great possessions... etc.

"Indeed, sirs, people come from foreign countries and foreign regions to ask questions of the ascetic Gotama... etc.

"Indeed, sirs, many thousands of deities have gone for refuge to the ascetic Gotama for life... etc.

"Indeed, sirs, such a good reputation has arisen concerning the ascetic Gotama - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One'... etc.

"Indeed, sirs, the ascetic Gotama is endowed with the thirty-two characteristics of a great man... etc.

"Indeed, sirs, the ascetic Gotama is one who says 'Come, welcome', kindly, friendly, not frowning, open-faced, one who speaks first... etc.

"Indeed, sirs, the ascetic Gotama is honoured, respected, revered, venerated, and esteemed by the four assemblies... etc.

"Indeed, sirs, many gods and humans have faith in the ascetic Gotama... etc.

"Indeed, sirs, in whatever village or town the ascetic Gotama dwells, in that village or town non-human beings do not harass human beings... etc.

"Indeed, sirs, the ascetic Gotama has a following, has a group, is a teacher of a group, and is declared the foremost among the various founders of sects. However, sirs, the fame of these ascetics and brahmins has arisen in one way or another, but the fame of the ascetic Gotama has not arisen in that way. Rather, the fame of the ascetic Gotama has arisen through the unsurpassed accomplishment of true knowledge and conduct... etc.

"Indeed, sirs, King Seniya Bimbisāra of Magadha, together with his sons, his wife, his retinue, and his ministers, has gone for refuge to the ascetic Gotama for life... etc.

"Indeed, sirs, King Pasenadi of Kosala, together with his sons, his wife, his retinue, and his ministers, has gone for refuge to the ascetic Gotama for life... etc.

"Indeed, sirs, the brahmin Pokkharasāti, together with his sons, his wife, his retinue, and his ministers, has gone for refuge to the ascetic Gotama for life... etc.

"Indeed, sirs, the ascetic Gotama is honoured, respected, revered, venerated, and esteemed by King Seniya Bimbisāra of Magadha... etc.

"Indeed, sirs, the ascetic Gotama is honoured, respected, revered, venerated, and esteemed by King Pasenadi of Kosala... etc.

"Indeed, sirs, the ascetic Gotama is honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti... etc.

"Indeed, sirs, the ascetic Gotama has arrived at Campā and is staying at Campā on the bank of the Gaggarā pond. Now, sirs, whatever ascetics or brahmins come to our village territory, they are our guests. And guests should be honoured, respected, revered, venerated, and esteemed by us. Since, sirs, the ascetic Gotama has arrived at Campā and is staying at Campā on the bank of the Gaggarā pond, the ascetic Gotama is our guest; and a guest should be honoured, respected, revered, venerated, and esteemed by us. For this reason it is not proper for that Master Gotama to approach us for an audience. Rather, we ourselves are worthy to approach that Master Gotama for an audience. This much, sirs, do I learn of the praises of that Master Gotama, but that Master Gotama is not of such limited praise. For that Master Gotama is of immeasurable praise."

305. When this was said, those brahmins said this to the brahmin Soṇadaṇḍa - "As the venerable Soṇadaṇḍa praises the ascetic Gotama, even if that Master Gotama were dwelling a hundred yojanas from here, it would be fitting for a faithful son of good family to approach for an audience, even carrying provisions." "If so, sirs, let us all approach the ascetic Gotama for an audience."

Soṇadaṇḍa's Reflection

306. Then the brahmin Soṇadaṇḍa together with a large group of brahmins approached the Gaggarā pond. Then, when the brahmin Soṇadaṇḍa had gone inside the jungle thicket, this reflection arose in his mind: "If I were to ask the ascetic Gotama a question; if the ascetic Gotama were to say to me thus: 'This question, brahmin, should not be asked in this way; this question, brahmin, should be asked in this way' - on account of that this assembly would despise me: 'The brahmin Soṇadaṇḍa is foolish, inexperienced, he was not able to ask the ascetic Gotama a question thoroughly.' And if this assembly were to despise me, his fame too would diminish. And for one whose fame diminishes, his wealth too would diminish. For our wealth is got through fame. And if the ascetic Gotama were to ask me a question, and I were not to satisfy his mind with my explanation of the question; if the ascetic Gotama were to say to me thus: 'This question, brahmin, should not be answered in this way; this question, brahmin, should be answered in this way' - on account of that this assembly would despise me: 'The brahmin Soṇadaṇḍa is foolish, inexperienced, he was not able to satisfy the ascetic Gotama's mind with his explanation of the question.' And if this assembly were to despise me, his fame too would diminish. And for one whose fame diminishes, his wealth too would diminish. For our wealth is got through fame. And if I, having come so near, were to turn back without seeing the ascetic Gotama, on account of that this assembly would despise me: 'The brahmin Soṇadaṇḍa is foolish, inexperienced, obstinate in conceit and afraid; he does not dare to approach the ascetic Gotama for an audience. How indeed could one who has come so near turn back without seeing the ascetic Gotama?' And if this assembly were to despise me, his fame too would diminish. And for one whose fame diminishes, his wealth too would diminish; for our wealth is got through fame."

307. Then the brahmin Soṇadaṇḍa approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. The brahmins and householders of Campā too, some having paid respect to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One; having concluded the pleasant and memorable talk, they sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan, sat down to one side; some, remaining silent, sat down to one side.

308. There too the brahmin Soṇadaṇḍa sat pondering over this very matter frequently: "If I were to ask the ascetic Gotama a question; if the ascetic Gotama were to say to me thus: 'This question, brahmin, should not be asked in this way; this question, brahmin, should be asked in this way' - on account of that this assembly would despise me: 'The brahmin Soṇadaṇḍa is foolish, inexperienced, he was not able to ask the ascetic Gotama a question thoroughly.' And if this assembly were to despise me, his fame too would diminish. And for one whose fame diminishes, his wealth too would diminish. For our wealth is got through fame. And if the ascetic Gotama were to ask me a question, and I were not to satisfy his mind with my explanation of the question; if the ascetic Gotama were to say to me thus: 'This question, brahmin, should not be answered in this way; this question, brahmin, should be answered in this way' - on account of that this assembly would despise me: 'The brahmin Soṇadaṇḍa is foolish, inexperienced, he was not able to satisfy the ascetic Gotama's mind with his explanation of the question.' And if this assembly were to despise me, his fame too would diminish. And for one whose fame diminishes, his wealth too would diminish. For our wealth is got through fame. Oh, if only the ascetic Gotama would ask me a question concerning my own teacher's doctrine of the threefold true knowledge, I would certainly satisfy his mind with my explanation of the question."

Description of a Brahmin

309. Then, having known with his mind the reflection in the mind of the brahmin Soṇadaṇḍa, this occurred to the Blessed One: "This brahmin Soṇadaṇḍa is vexed by his own mind. What if I were to ask the brahmin Soṇadaṇḍa a question concerning his own teacher's doctrine of the threefold true knowledge?" Then the Blessed One said this to the brahmin Soṇadaṇḍa: "But, brahmin, with how many factors do brahmins declare a brahmin to be endowed, so that one saying 'I am a brahmin' would speak rightly, and would not commit false speech?"

310. Then this occurred to the brahmin Soṇadaṇḍa: "What was indeed wished for by us, what was desired, what was intended, what was longed for - 'Oh, if only the ascetic Gotama would ask me a question concerning my own teacher's doctrine of the threefold true knowledge, I would certainly satisfy his mind with my explanation of the question' - there the ascetic Gotama asks me a question concerning my own teacher's doctrine of the threefold true knowledge. I will certainly satisfy his mind with my explanation of the question."

311. Then the brahmin Soṇadaṇḍa, having straightened his body and having surveyed the assembly, said this to the Blessed One - "Master Gotama, brahmins declare a brahmin to be endowed with five factors; and one saying 'I am a brahmin' would speak rightly, and would not commit false speech. Which five? Here, Master Gotama, a brahmin is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man; he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold; he is virtuous, of mature virtue, endowed with mature virtue; and he is wise, intelligent, first or second among those who hold up the sacrificial ladle. Master Gotama, brahmins declare a brahmin to be endowed with these five factors; and one saying 'I am a brahmin' would speak rightly, and would not commit false speech."

"But, brahmin, of these five factors, is it possible, having set aside one factor, to declare a brahmin to be endowed with four factors, so that one saying 'I am a brahmin' would speak rightly, and would not commit false speech?" "It is possible, Master Gotama. For, Master Gotama, of these five factors, we would set aside beauty. For what will beauty do? When, Master Gotama, a brahmin is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; and he is a reciter and a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man; and he is virtuous, of mature virtue, endowed with mature virtue; and he is wise, intelligent, first or second among those who hold up the sacrificial ladle. Master Gotama, brahmins declare a brahmin to be endowed with these four factors; and one saying 'I am a brahmin' would speak rightly, and would not commit false speech."

312. "But, brahmin, of these four factors, is it possible, having set aside one factor, to declare a brahmin to be endowed with three factors, so that one saying 'I am a brahmin' would speak rightly, and would not commit false speech?" "It is possible, Master Gotama. For, Master Gotama, of these four factors, we would set aside the sacred verses. For what will the sacred verses do? When, Master Gotama, a brahmin is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; and he is virtuous, of mature virtue, endowed with mature virtue; and he is wise, intelligent, first or second among those who hold up the sacrificial ladle. Master Gotama, brahmins declare a brahmin to be endowed with these three factors; and one saying 'I am a brahmin' would speak rightly, and would not commit false speech."

"But, brahmin, of these three factors, is it possible, having set aside one factor, to declare a brahmin to be endowed with two factors, so that one saying 'I am a brahmin' would speak rightly, and would not commit false speech?" "It is possible, Master Gotama. For, Master Gotama, of these three factors, we would set aside birth. For what will birth do? When, Master Gotama, a brahmin is virtuous, of mature virtue, endowed with mature virtue; and he is wise, intelligent, first or second among those who hold up the sacrificial ladle. Master Gotama, brahmins declare a brahmin to be endowed with these two factors; and one saying 'I am a brahmin' would speak rightly, and would not commit false speech."

313. When this was said, those brahmins said this to the brahmin Soṇadaṇḍa - "Let not the venerable Soṇadaṇḍa speak thus, let not the venerable Soṇadaṇḍa speak thus. The venerable Soṇadaṇḍa is indeed reproaching beauty, reproaching the sacred verses, reproaching birth absolutely. The venerable Soṇadaṇḍa is entering into the doctrine of the ascetic Gotama."

314. Then the Blessed One said this to those brahmins: "If you brahmins think thus: 'The brahmin Soṇadaṇḍa is of little learning, the brahmin Soṇadaṇḍa is not of good conversation, the brahmin Soṇadaṇḍa is unwise, and the brahmin Soṇadaṇḍa is not able to discuss this matter together with the ascetic Gotama,' then let the brahmin Soṇadaṇḍa stand aside, and you discuss this matter together with me. But if you brahmins think thus: 'The brahmin Soṇadaṇḍa is very learned, the brahmin Soṇadaṇḍa is of good conversation, the brahmin Soṇadaṇḍa is wise, and the brahmin Soṇadaṇḍa is able to discuss this matter together with the ascetic Gotama,' then you stand aside; let the brahmin Soṇadaṇḍa discuss together with me."

315. When this was said, the brahmin Soṇadaṇḍa said this to the Blessed One - "Let the Master Gotama wait, let the Master Gotama be silent, I myself shall give them a reply with reason." Then the brahmin Soṇadaṇḍa said this to those brahmins - "Do not speak thus, venerable sirs, do not speak thus - 'The venerable Soṇadaṇḍa is indeed reproaching beauty, reproaching the sacred verses, reproaching birth absolutely. The venerable Soṇadaṇḍa is entering into the doctrine of the ascetic Gotama.' I, good sirs, do not reproach beauty or the sacred verses or birth."

316. Now at that time the brahmin Soṇadaṇḍa's nephew, a young brahmin named Aṅgaka, was seated in that assembly. Then the brahmin Soṇadaṇḍa said this to those brahmins - "Do the venerable sirs see this young brahmin Aṅgaka, our nephew?" "Yes, sir." "The young brahmin Aṅgaka, sirs, is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold; there is no one in this assembly equal to him in beauty, except for the ascetic Gotama. The young brahmin Aṅgaka is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. I am his teacher of the sacred verses. The young brahmin Aṅgaka is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. I know his mother and father. The young brahmin Aṅgaka might kill a living being, might take what is not given, might go to another's wife, might speak falsehood, might drink intoxicants - now here, sirs, what will beauty do, what will the sacred verses do, what will birth do? When, sirs, a brahmin is virtuous, of mature virtue, endowed with mature virtue, and is wise, intelligent, first or second among those who hold up the sacrificial ladle. Sirs, brahmins declare a brahmin to be endowed with these two factors; and one saying 'I am a brahmin' would speak rightly, and would not commit false speech."

Discussion on Morality and Wisdom

317. "But, brahmin, of these two factors, is it possible, having set aside one factor, to declare a brahmin to be endowed with one factor, so that one saying 'I am a brahmin' would speak rightly, and would not commit false speech?" "No indeed, Master Gotama. For, Master Gotama, wisdom is cleansed by morality; morality is cleansed by wisdom. Where there is morality, there is wisdom; where there is wisdom, there is morality. The moral one has wisdom, the wise one has morality. And morality and wisdom are declared the highest in the world. Just as, Master Gotama, one might wash hand with hand, or foot with foot; even so, Master Gotama, wisdom is cleansed by morality, morality is cleansed by wisdom. Where there is morality, there is wisdom; where there is wisdom, there is morality. The moral one has wisdom, the wise one has morality. And morality and wisdom are declared the highest in the world." "So it is, brahmin, so it is, brahmin. For, brahmin, wisdom is cleansed by morality, morality is cleansed by wisdom. Where there is morality, there is wisdom; where there is wisdom, there is morality. The moral one has wisdom, the wise one has morality. And morality and wisdom are declared the highest in the world. Just as, brahmin, one might wash hand with hand, or foot with foot; even so, brahmin, wisdom is cleansed by morality, morality is cleansed by wisdom. Where there is morality, there is wisdom; where there is wisdom, there is morality. The moral one has wisdom, the wise one has morality. And morality and wisdom are declared the highest in the world.

318. "But what, brahmin, is that morality? What is that wisdom?" "This much is the limit for us, Master Gotama, in this matter. It would be good indeed if the meaning of this statement would occur to Master Gotama himself." "If so, brahmin, listen; pay close attention; I will speak." "Yes, sir," the brahmin Soṇadaṇḍa assented to the Blessed One. The Blessed One said this - "Here, brahmin, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One... etc. Thus, brahmin, a monk is accomplished in morality. This, brahmin, is that morality... etc. having attained the first meditative absorption, he dwells in it... etc. the second meditative absorption... etc. the third meditative absorption... etc. having attained the fourth meditative absorption, he dwells in it... etc. he directs and inclines the mind towards knowledge and vision. This too is his wisdom... etc. He understands: 'There is no more of this state of being.' This too is his wisdom. This, brahmin, is that wisdom."

Soṇadaṇḍa's Declaration of Lay Followership

319. When this was said, the brahmin Soṇadaṇḍa said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama. Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life. And may Master Gotama consent to accept a meal from me tomorrow together with the Community of monks." The Blessed One consented by silence.

320. Then the brahmin Soṇadaṇḍa, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the brahmin Soṇadaṇḍa, after that night had passed, having had superior solid and soft food prepared at his own dwelling, announced the time to the Blessed One – "It is time, Master Gotama, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached the dwelling of the brahmin Soṇadaṇḍa; having approached, he sat down on the prepared seat. Then the brahmin Soṇadaṇḍa with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food.

321. Then the brahmin Soṇadaṇḍa, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. Seated to one side, the brahmin Soṇadaṇḍa said this to the Blessed One - "If I, Master Gotama, being in an assembly, were to rise from my seat and pay respect to Master Gotama, on account of that this assembly would despise me. And if this assembly were to despise me, his fame too would diminish. And for one whose fame diminishes, his wealth too would diminish. For our wealth is got through fame. If I, Master Gotama, being in an assembly, were to raise my joined palms in salutation, may Master Gotama accept that as my rising from my seat. If I, Master Gotama, being in an assembly, were to remove my turban, may Master Gotama accept that as my paying respect with my head. If I, Master Gotama, being in a vehicle, were to descend from the vehicle and pay respect to Master Gotama, on account of that this assembly would despise me. And if this assembly were to despise me, his fame too would diminish; and for one whose fame diminishes, his wealth too would diminish. For our wealth is got through fame. If I, Master Gotama, being in a vehicle, were to raise my driver's stick, may Master Gotama accept that as my descending from the vehicle. If I, Master Gotama, being in a vehicle, were to lower my umbrella, may Master Gotama accept that as my paying respect with my head."

322. Then the Blessed One, having instructed, encouraged, inspired, and gladdened the brahmin Soṇadaṇḍa with a talk on the Teaching, rose from his seat and departed.

The Discourse on Soṇadaṇḍa is concluded as fourth.

5.

The Discourse to Kūṭadanta

The Brahmins and Householders of Khāṇumata

323. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Magadhans together with a large Community of monks, about five hundred monks, and arrived at a brahmin village of the Magadhans named Khāṇumata. There the Blessed One stayed at Khāṇumata in the Ambalaṭṭhikā. Now at that time the brahmin Kūṭadanta was dwelling at Khāṇumata, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Seniya Bimbisāra of Magadha as a royal gift, a royal grant. Now at that time a great sacrifice had been set aside for the brahmin Kūṭadanta. Seven hundred bulls, seven hundred bullocks, seven hundred heifers, seven hundred goats, and seven hundred rams had been brought to the sacrificial post for the sacrifice.

324. The brahmins and householders of Khāṇumata heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Magadhans together with a large Community of monks, about five hundred monks, has arrived at Khāṇumata and is staying at Khāṇumata in the Ambalaṭṭhikā. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones."

325. Then the brahmins and householders of Khāṇumata, having gone out from Khāṇumata, in groups and crowds, approached Ambalaṭṭhikā.

326. Now at that time the brahmin Kūṭadanta had gone to the upper storey of his mansion for a midday rest. The brahmin Kūṭadanta saw the brahmins and householders of Khāṇumata, having gone out from Khāṇumata, in groups and crowds, approaching Ambalaṭṭhikā. Having seen this, he addressed his attendant - "Why, my dear attendant, are the brahmins and householders of Khāṇumata, having gone out from Khāṇumata, in groups and crowds, approaching Ambalaṭṭhikā?"

327. "There is, sir, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Magadhans together with a large Community of monks, about five hundred monks, has arrived at Khāṇumata and is staying at Khāṇumata in the Ambalaṭṭhikā. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' They are approaching to see that Master Gotama."

328. Then this thought occurred to the brahmin Kūṭadanta: "I have heard this - 'The ascetic Gotama knows the threefold accomplishment of sacrifice with its sixteen requisites.' But I do not know the threefold accomplishment of sacrifice with its sixteen requisites. And I wish to perform a great sacrifice. What if I were to approach the ascetic Gotama and ask about the threefold accomplishment of sacrifice with its sixteen requisites?"

329. Then the brahmin Kūṭadanta addressed his attendant - "If so, my dear attendant, go to where the brahmins and householders of Khāṇumata are. Having approached, say this to the brahmins and householders of Khāṇumata - 'The brahmin Kūṭadanta, sirs, says this - "Let the venerable sirs wait, the brahmin Kūṭadanta too will approach the ascetic Gotama for an audience."'" "Yes, sir," the attendant replied to the brahmin Kūṭadanta, and approached the brahmins and householders of Khāṇumata. Having approached, he said this to the brahmins and householders of Khāṇumata - "The brahmin Kūṭadanta, sirs, says this - 'Let the venerable sirs wait, the brahmin Kūṭadanta too will approach the ascetic Gotama for an audience.'"

Discussion on Kūṭadanta's Qualities

330. Now at that time many hundreds of brahmins were dwelling at Khāṇumata - "We shall partake in the great sacrifice of the brahmin Kūṭadanta." Those brahmins heard - "The brahmin Kūṭadanta, it seems, will approach the ascetic Gotama for an audience." Then those brahmins approached the brahmin Kūṭadanta.

331. Having approached, they said this to the brahmin Kūṭadanta - "Is it true that the venerable Kūṭadanta will approach the ascetic Gotama for an audience?" "Thus indeed, good sirs, it occurs to me - 'I too will approach the ascetic Gotama for an audience.'"

"Let not the venerable Kūṭadanta approach the ascetic Gotama for an audience. It is not proper for the venerable Kūṭadanta to approach the ascetic Gotama for an audience. If the venerable Kūṭadanta approaches the ascetic Gotama for an audience, the venerable Kūṭadanta's fame will diminish, and the ascetic Gotama's fame will increase. Since the venerable Kūṭadanta's fame will diminish and the ascetic Gotama's fame will increase, for this reason it is not proper for the venerable Kūṭadanta to approach the ascetic Gotama for an audience. Rather the ascetic Gotama should approach the venerable Kūṭadanta for an audience.

"For the venerable Kūṭadanta is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Since the venerable Kūṭadanta is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth, for this reason it is not proper for the venerable Kūṭadanta to approach the ascetic Gotama for an audience. Rather the ascetic Gotama should approach the venerable Kūṭadanta for an audience.

"For the venerable Kūṭadanta is wealthy, of great riches, of great possessions, with abundant means and provisions, with abundant gold and silver... etc.

"For the venerable Kūṭadanta is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man... etc.

"For the venerable Kūṭadanta is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold... etc.

"For the venerable Kūṭadanta is virtuous, of mature virtue, endowed with mature virtue... etc.

"For the venerable Kūṭadanta is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear... etc.

"For the venerable Kūṭadanta is a teacher of teachers of many, he teaches the sacred verses to three hundred young brahmins. Many young brahmins from various directions and various countries come to the venerable Kūṭadanta's presence, desiring to learn the sacred verses, seeking the sacred verses... etc.

"For the venerable Kūṭadanta is old, aged, elderly, one who has traversed the span of life, advanced in years. The ascetic Gotama is young and one who went forth while young... etc.

"For the venerable Kūṭadanta is honoured, respected, revered, venerated, and esteemed by King Seniya Bimbisāra of Magadha... etc.

"For the venerable Kūṭadanta is honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti... etc.

"For the venerable Kūṭadanta dwells at Khāṇumata, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Seniya Bimbisāra of Magadha as a royal gift, a royal grant. Since the venerable Kūṭadanta dwells at Khāṇumata, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Seniya Bimbisāra of Magadha as a royal gift, a royal grant, for this reason it is not proper for the venerable Kūṭadanta to approach the ascetic Gotama for an audience. Rather the ascetic Gotama should approach the venerable Kūṭadanta for an audience."

The Discussion of the Buddha's Virtues

332. When this was said, the brahmin Kūṭadanta said this to those brahmins -

"If so, sirs, listen to me too, as to how we ourselves are worthy to approach that Master Gotama for an audience, but it is not proper for that Master Gotama to approach us for an audience. Indeed, sirs, the ascetic Gotama is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Since, sirs, the ascetic Gotama is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth, for this reason it is not proper for that Master Gotama to approach us for an audience. Rather, we ourselves are worthy to approach that Master Gotama for an audience.

"Indeed, sirs, the ascetic Gotama has gone forth, having left behind a great congregation of relatives... etc.

"Indeed, sirs, the ascetic Gotama has gone forth, having left behind abundant gold and silver, both stored in the ground and in the sky... etc.

"Indeed, sirs, the ascetic Gotama, while still young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life, has gone forth from home into homelessness... etc.

"Indeed, sirs, the ascetic Gotama, against the wishes of his unwilling parents, with tearful faces, weeping, having shaved off his hair and beard, having put on ochre robes, has gone forth from home into homelessness... etc.

"Indeed, sirs, the ascetic Gotama is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold... etc.

"Indeed, sirs, the ascetic Gotama is virtuous, of noble virtue, of wholesome virtue, endowed with wholesome virtue... etc.

"Indeed, sirs, the ascetic Gotama is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear... etc.

"Indeed, sirs, the ascetic Gotama is a teacher of teachers of many... etc.

"Indeed, sirs, the ascetic Gotama has eliminated sensual lust, free from fickleness... etc.

"Indeed, sirs, the ascetic Gotama is one who teaches action, one who teaches the efficacy of action, one who puts what is not evil first for the brahmin people... etc.

"Indeed, sirs, the ascetic Gotama has gone forth from a high family, from an unbroken warrior family... etc.

"Indeed, sirs, the ascetic Gotama has gone forth from a wealthy family, of great riches, of great possessions... etc.

"Indeed, sirs, people come from foreign countries and foreign regions to ask questions of the ascetic Gotama... etc.

"Indeed, sirs, many thousands of deities have gone for refuge to the ascetic Gotama for life... etc.

"Indeed, sirs, such a good reputation has arisen concerning the ascetic Gotama - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One'... etc.

"Indeed, sirs, the ascetic Gotama is endowed with the thirty-two characteristics of a great man... etc.

"Indeed, sirs, the ascetic Gotama is one who says 'Come, welcome', kindly, friendly, not frowning, open-faced, one who speaks first... etc.

"Indeed, sirs, the ascetic Gotama is honoured, respected, revered, venerated, and esteemed by the four assemblies... etc.

"Indeed, sirs, many gods and humans have faith in the ascetic Gotama... etc.

"Indeed, sirs, in whatever village or town the ascetic Gotama dwells, in that village or town non-human beings do not harass human beings... etc.

"Indeed, sirs, the ascetic Gotama has a following, has a group, is a teacher of a group, and is declared the foremost among the various founders of sects. However, sirs, the fame of these ascetics and brahmins has arisen in one way or another, but the fame of the ascetic Gotama has not arisen in that way. Rather, the fame of the ascetic Gotama has arisen through the unsurpassed accomplishment of true knowledge and conduct... etc.

"Indeed, sirs, King Seniya Bimbisāra of Magadha, together with his sons, his wife, his retinue, and his ministers, has gone for refuge to the ascetic Gotama for life... etc.

"Indeed, sirs, King Pasenadi of Kosala, together with his sons, his wife, his retinue, and his ministers, has gone for refuge to the ascetic Gotama for life... etc.

"Indeed, sirs, the brahmin Pokkharasāti, together with his sons, his wife, his retinue, and his ministers, has gone for refuge to the ascetic Gotama for life... etc.

"Indeed, sirs, the ascetic Gotama is honoured, respected, revered, venerated, and esteemed by King Seniya Bimbisāra of Magadha... etc.

"Indeed, sirs, the ascetic Gotama is honoured, respected, revered, venerated, and esteemed by King Pasenadi of Kosala... etc.

"Indeed, sirs, the ascetic Gotama is honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti... etc.

"Indeed, sirs, the ascetic Gotama has arrived at Khāṇumata and is staying at Khāṇumata in the Ambalaṭṭhikā. Now, sirs, whatever ascetics or brahmins come to our village territory, they are our guests. And guests should be honoured, respected, revered, venerated, and esteemed by us. Since, sirs, the ascetic Gotama has arrived at Khāṇumata and is staying at Khāṇumata in the Ambalaṭṭhikā, the ascetic Gotama is our guest. And a guest should be honoured, respected, revered, venerated, and esteemed by us. For this reason it is not proper for that Master Gotama to approach us for an audience. Rather, we ourselves are worthy to approach that Master Gotama for an audience. This much, sirs, do I learn of the praises of that Master Gotama, but that Master Gotama is not of such limited praise. For that Master Gotama is of immeasurable praise."

333. When this was said, those brahmins said this to the brahmin Kūṭadanta - "As the venerable Kūṭadanta praises the ascetic Gotama, even if that Master Gotama were dwelling a hundred yojanas from here, it would be fitting for a faithful son of good family to approach for an audience, even carrying provisions." "If so, sirs, let us all approach the ascetic Gotama for an audience."

Discussion on King Mahāvijita's Sacrifice

334. Then the brahmin Kūṭadanta together with a large group of brahmins approached Ambalaṭṭhikā, approached the Blessed One, and having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. The brahmins and householders of Khāṇumata too, some having paid respect to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan, sat down to one side; some, remaining silent, sat down to one side.

335. Seated to one side, the brahmin Kūṭadanta said this to the Blessed One - "I have heard this, Master Gotama - 'The ascetic Gotama knows the threefold accomplishment of sacrifice with its sixteen requisites.' But I do not know the threefold accomplishment of sacrifice with its sixteen requisites. And I wish to perform a great sacrifice. It would be good if Master Gotama would teach me the threefold accomplishment of sacrifice with its sixteen requisites."

336. "If so, brahmin, listen and pay close attention, I will speak." "Yes, sir," the brahmin Kūṭadanta assented to the Blessed One. The Blessed One said this - "Once upon a time, brahmin, there was a king named Mahāvijita, wealthy, of great riches, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain, with full treasuries and storehouses. Then, brahmin, when King Mahāvijita had gone to a private place and was in seclusion, this reflection arose in his mind: 'I have attained abundant human wealth, I dwell having conquered a great expanse of earth. What if I were to perform a great sacrifice, which would be for my welfare and happiness for a long time?'

337. "Then, brahmin, King Mahāvijita, having addressed the brahmin chaplain, said this: 'Here, brahmin, when I had gone to a private place and was in seclusion, this reflection arose in my mind: I have attained abundant human wealth, I dwell having conquered a great expanse of earth. What if I were to perform a great sacrifice, which would be for my welfare and happiness for a long time?' I wish, brahmin, to perform a great sacrifice. Let the venerable one instruct me in what would be for my welfare and happiness for a long time."

338. "When this was said, brahmin, the brahmin chaplain said this to King Mahāvijita: 'The venerable king's country is beset with thorns and oppression; village plunderings are seen, town plunderings are seen, city plunderings are seen, highway robberies are seen. If the venerable king were to levy taxes on such a country beset with thorns and oppression, the venerable king would be acting improperly. Now the venerable king might think thus: "I will root out this plague of robbers by execution, or by imprisonment, or by confiscation, or by blame, or by banishment" - but this plague of robbers is not rightly uprooted in this way. Those who survive the slaughter will afterwards harass the king's country. But by following this plan, this plague of robbers is rightly uprooted. Therefore, let the venerable king give seed and food to those in the venerable king's country who strive in farming and cattle-keeping. Let the venerable king give capital to those in the venerable king's country who strive in trade. Let the venerable king arrange food and wages for those in the venerable king's country who strive in government service. And those people, engaged in their own work, will not harass the king's country; and the king's revenue will be great. The country will be secure and free from thorns and oppression. The people, rejoicing with gladness, dancing their children on their breasts, will dwell, methinks, with open doors.' 'Yes, sir,' brahmin, King Mahāvijita, having agreed to the brahmin chaplain, gave seed and food to those in the king's country who strove in farming and cattle-keeping. And to those in the king's country who strove in trade, King Mahāvijita gave capital. And to those in the king's country who strove in government service, King Mahāvijita arranged food and wages. And those people, engaged in their own work, did not harass the king's country, and the king's revenue was great. The country was secure and free from thorns and oppression; the people, rejoicing with gladness, dancing their children on their breasts, dwelt, methinks, with open doors. Then, brahmin, King Mahāvijita, having addressed the brahmin chaplain, said this: 'The plague of robbers has been uprooted by me, sir; by following your plan, my revenue is great. The country is secure and free from thorns and oppression; the people, rejoicing with gladness, dancing their children on their breasts, dwell, methinks, with open doors. I wish, brahmin, to perform a great sacrifice. Let the venerable one instruct me in what would be for my welfare and happiness for a long time.'

The Four Requisites

339. "Therefore, let the venerable king address those nobles in the venerable king's country who are dependent on him, both townspeople and country-folk: 'I wish, sirs, to perform a great sacrifice. Let the venerable sirs give their consent, so that it may be for my welfare and happiness for a long time.' Those ministers and councillors in the venerable king's country, both townspeople and country-folk... etc. wealthy brahmins, both townspeople and country-folk... etc. householders who have accumulated wealth, both townspeople and country-folk - let the venerable king address them: 'I wish, sirs, to perform a great sacrifice. Let the venerable sirs give their consent, so that it may be for my welfare and happiness for a long time.' 'Yes, sir,' brahmin, King Mahāvijita, having agreed to the brahmin chaplain, addressed those nobles in the king's country who were dependent on him, both townspeople and country-folk: 'I wish, sirs, to perform a great sacrifice. Let the venerable sirs give their consent, so that it may be for my welfare and happiness for a long time.' 'Let the venerable king perform the sacrifice. It is the time for sacrifice, great king.' Those ministers and councillors in the king's country, both townspeople and country-folk... etc. wealthy brahmins, both townspeople and country-folk... etc. householders who have accumulated wealth, both townspeople and country-folk - King Mahāvijita addressed them: 'I wish, sirs, to perform a great sacrifice. Let the venerable sirs give their consent, so that it may be for my welfare and happiness for a long time.' 'Let the venerable king perform the sacrifice. It is the time for sacrifice, great king.' Thus these four groups of consent become requisites for that very sacrifice.

The Eight Requisites

340. "King Mahāvijita was endowed with eight factors: well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold; wealthy, of great riches, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain, with full treasuries and storehouses; powerful, endowed with a fourfold army that is loyal and obedient to commands, he overcomes, methinks, his enemies by his glory; faithful, a donor, a master of giving, with doors open, a well-spring for ascetics, brahmins, the destitute, travellers, paupers, and beggars, he performs meritorious deeds; very learned in whatever has been learned, he knows the meaning of whatever has been said: 'This is the meaning of this statement, this is the meaning of this statement'; wise, accomplished, intelligent, competent to think about matters past, future, and present. King Mahāvijita was endowed with these eight factors. Thus these eight factors too become requisites for that very sacrifice.

The Four Requisites

341. "The brahmin chaplain is endowed with four factors. He is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man; he is virtuous, of mature virtue, endowed with mature virtue; he is wise, accomplished, intelligent, first or second among those who hold up the sacrificial ladle. The brahmin chaplain is endowed with these four factors. Thus these four factors become requisites for that very sacrifice.

The Three Kinds

342. "Then, brahmin, the brahmin chaplain expounded three kinds to King Mahāvijita even before the sacrifice. 'Now there might be some regret for the venerable king wishing to perform the great sacrifice - "Alas, my great mass of wealth will go away" - that regret should not be entertained by the venerable king. Now there might be some regret for the venerable king while performing the great sacrifice - "Alas, my great mass of wealth is going away" - that regret should not be entertained by the venerable king. Now there might be some regret for the venerable king who has performed the great sacrifice - "Alas, my great mass of wealth has gone" - that regret should not be entertained by the venerable king.' These, brahmin, are the three kinds that the brahmin chaplain expounded to King Mahāvijita even before the sacrifice.

The Ten Aspects

343. "Then, brahmin, the brahmin chaplain removed regret concerning the recipients for King Mahāvijita even before the sacrifice by ten means. 'Both those who kill living beings and those who abstain from killing living beings will come to the venerable one's sacrifice. Those there who kill living beings, that is their own concern. Referring to those there who abstain from killing living beings, let the venerable one give, let the venerable one prepare, let the venerable one rejoice, let the venerable one purify his mind within. Both those who take what is not given and those who abstain from taking what is not given will come to the venerable one's sacrifice... etc. both those who engage in sexual misconduct and those who abstain from sexual misconduct... both those who speak falsely and those who abstain from false speech... both those who speak divisively and those who abstain from divisive speech... both those who speak harshly and those who abstain from harsh speech... both those who engage in idle chatter and those who abstain from idle chatter... both the covetous and the non-covetous... both those with ill will and those without ill will... both those with wrong view and those with right view... Those there who have wrong view, that is their own concern. Referring to those there who have right view, let the venerable one give, let the venerable one prepare, let the venerable one rejoice, let the venerable one purify his mind within.' By these ten means, brahmin, the brahmin chaplain removed regret concerning the recipients for King Mahāvijita even before the sacrifice.

The Sixteen Aspects

344. "Then, brahmin, the brahmin chaplain pointed out, instigated, roused, and gladdened the mind of King Mahāvijita, who was performing the great sacrifice, in sixteen ways: 'Now there might be someone who would say about the venerable king performing the great sacrifice - "King Mahāvijita is performing a great sacrifice, but the nobles who are dependent on him, both townspeople and country-folk, have not been invited; and yet the venerable king is performing such a great sacrifice." Even so, there is no one who could rightfully say this about the venerable king. For the nobles who are dependent on the venerable king, both townspeople and country-folk, have been invited by the venerable king. By this let the venerable king know, let the venerable one give, let the venerable one prepare, let the venerable one rejoice, let the venerable one purify his mind within.

'Now there might be someone who would say about the venerable king performing the great sacrifice - "King Mahāvijita is performing a great sacrifice, but his ministers and councillors, both townspeople and country-folk, have not been invited... etc. wealthy brahmins, both townspeople and country-folk... etc. householders who have accumulated wealth, both townspeople and country-folk, and yet the venerable king is performing such a great sacrifice." Even so, there is no one who could rightfully say this about the venerable king. For the householders who have accumulated wealth, both townspeople and country-folk, have been invited by the venerable king. By this let the venerable king know, let the venerable one give, let the venerable one prepare, let the venerable one rejoice, let the venerable one purify his mind within.

'Now there might be someone who would say about the venerable king performing the great sacrifice - "King Mahāvijita is performing a great sacrifice, but he is not well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth, and yet the venerable king is performing such a great sacrifice." Even so, there is no one who could rightfully say this about the venerable king. For the venerable king is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. By this let the venerable king know, let the venerable one give, let the venerable one prepare, let the venerable one rejoice, let the venerable one purify his mind within.

'Now there might be someone who would say about the venerable king performing the great sacrifice - "King Mahāvijita is performing a great sacrifice, but he is not handsome, good-looking, pleasing, endowed with the highest beauty of complexion, of Brahmā-like colour, of Brahmā-like appearance, of no small stature to behold... etc. he is not wealthy, of great riches, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain, with full treasuries and storehouses... etc. he is not powerful, endowed with a fourfold army that is loyal and obedient to commands, he does not overcome, methinks, his enemies by his glory... etc. he is not faithful, a donor, a master of giving, with doors open, a well-spring for ascetics, brahmins, the destitute, travellers, paupers, and beggars, he does not perform meritorious deeds... etc. he is not very learned in whatever has been learned... etc. he does not know the meaning of whatever has been said: 'This is the meaning of this statement, this is the meaning of this statement'... etc. he is not wise, accomplished, intelligent, competent to think about matters past, future, and present, and yet the venerable king is performing such a great sacrifice." Even so, there is no one who could rightfully say this about the venerable king. For the venerable king is wise, accomplished, intelligent, competent to think about matters past, future, and present. By this let the venerable king know, let the venerable one give, let the venerable one prepare, let the venerable one rejoice, let the venerable one purify his mind within.

'Now there might be someone who would say about the venerable king performing the great sacrifice - "King Mahāvijita is performing a great sacrifice. But his brahmin chaplain is not well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; and yet the venerable king is performing such a great sacrifice." Even so, there is no one who could rightfully say this about the venerable king. For the venerable king's brahmin chaplain is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. By this let the venerable king know, let the venerable one give, let the venerable one prepare, let the venerable one rejoice, let the venerable one purify his mind within.

'Now there might be someone who would say about the venerable king performing the great sacrifice - "King Mahāvijita is performing a great sacrifice. But his brahmin chaplain is not a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man... etc. his brahmin chaplain is not virtuous, of mature virtue, endowed with mature virtue... etc. his brahmin chaplain is not wise, accomplished, intelligent, first or second among those who hold up the sacrificial ladle, and yet the venerable king is performing such a great sacrifice." Even so, there is no one who could rightfully say this about the venerable king. For the venerable king's brahmin chaplain is wise, accomplished, intelligent, first or second among those who hold up the sacrificial ladle. By this let the venerable king know, let the venerable one give, let the venerable one prepare, let the venerable one rejoice, let the venerable one purify his mind within.' By these sixteen means, brahmin, the brahmin chaplain pointed out, instigated, roused, and gladdened the mind of King Mahāvijita, who was performing the great sacrifice.

345. "In that sacrifice, brahmin, no cattle were killed, no goats and sheep were killed, no chickens and pigs were killed, no various living beings came to slaughter, no trees were cut down for sacrificial posts, no kusa-grass was reaped for the sacred grass. And those who were his slaves, or servants, or labourers, they too did not make preparations threatened by punishment, threatened by fear, with tearful faces, weeping. Then those who wished, they did; those who did not wish, they did not do; what they wished, that they did; what they did not wish, that they did not do. That sacrifice was accomplished with ghee, oil, butter, curds, honey, and molasses.

346. "Then, brahmin, the nobles who were dependent on him, both townspeople and country-folk, the ministers and councillors, both townspeople and country-folk, the wealthy brahmins, both townspeople and country-folk, the householders who had accumulated wealth, both townspeople and country-folk, having taken abundant property, approached King Mahāvijita and said thus: 'This abundant property, Sire, has been brought for Your Majesty alone; may Your Majesty accept it.' 'Enough, good sirs, I too have abundant property prepared through righteous taxation; let that be yours, and take even more from here.' They, having been rejected by the king, withdrew to one side and considered thus: 'It is not proper for us that we should take back these properties to our own homes again. King Mahāvijita is performing a great sacrifice; come, let us be participants in the sacrifice.'

347. "Then, brahmin, to the east of the sacrificial enclosure, the nobles who were dependent on him, both townspeople and country-folk, established gifts. To the south of the sacrificial enclosure, the ministers and councillors, both townspeople and country-folk, established gifts. To the west of the sacrificial enclosure, the wealthy brahmins, both townspeople and country-folk, established gifts. To the north of the sacrificial enclosure, the householders who have accumulated wealth, both townspeople and country-folk, established gifts.

"In those sacrifices too, brahmin, no cattle were killed, no goats and sheep were killed, no chickens and pigs were killed, no various living beings came to slaughter, no trees were cut down for sacrificial posts, no kusa-grass was reaped for the sacred grass. And those who were their slaves, or servants, or labourers, they too did not make preparations threatened by punishment, threatened by fear, with tearful faces, weeping. Then those who wished, they did; those who did not wish, they did not do; what they wished, that they did; what they did not wish, that they did not do. Those sacrifices were accomplished with ghee, oil, butter, curds, honey, and molasses.

"Thus the four groups of consent, King Mahāvijita endowed with eight factors, the brahmin chaplain endowed with four factors; and the three kinds - this, brahmin, is called the threefold accomplishment of sacrifice with sixteen requisites."

348. When this was said, those brahmins became noisy, making loud sounds and great sounds: "Oh, the sacrifice! Oh, the accomplishment of sacrifice!" But the brahmin Kūṭadanta sat silent. Then those brahmins said this to the brahmin Kūṭadanta: "Why does the venerable Kūṭadanta not give thanks for the well-spoken words of the ascetic Gotama as well-spoken?" "I, good sirs, do not fail to give thanks for the well-spoken words of the ascetic Gotama as well-spoken. His head would split apart, whoever would not give thanks for the well-spoken words of the ascetic Gotama as well-spoken. But, good sirs, this occurs to me: The ascetic Gotama does not say thus: 'Thus have I heard' or 'Thus it ought to be'; but the ascetic Gotama speaks just thus: 'Thus it was then, in this way it was then.' This occurs to me, good sirs: 'Certainly the ascetic Gotama at that time was either King Mahāvijita, the lord of the sacrifice, or the brahmin chaplain who conducted that sacrifice.' Does the venerable Gotama directly know that having performed or having conducted such a sacrifice, upon the body's collapse at death, one was reborn in a fortunate realm, in a heavenly world?" "I do directly know, brahmin, that having performed or having conducted such a sacrifice, upon the body's collapse at death, one was reborn in a fortunate realm, in a heavenly world. At that time I was the brahmin chaplain who conducted that sacrifice."

The Perpetual Gift and Favourable Sacrifice

349. "But, Master Gotama, is there another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories?"

"There is indeed, brahmin, another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories."

"But what, Master Gotama, is that sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories?"

"Those perpetual gifts, brahmin, those family sacrifices that are given for virtuous ones who have gone forth; this, brahmin, is a sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories."

"What, Master Gotama, is the cause, what is the condition, by which that perpetual gift, that family sacrifice, is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories?"

"Brahmin, Worthy Ones or those who have attained the path of arahantship do not approach such a sacrifice. What is the reason for this? For here, brahmin, beatings with sticks and seizing by the throat are seen; therefore Worthy Ones or those who have attained the path of arahantship do not approach such a sacrifice. But those perpetual gifts, brahmin, those family sacrifices that are given for virtuous ones who have gone forth; Worthy Ones or those who have attained the path of arahantship do approach such a sacrifice, brahmin. What is the reason for this? For here, brahmin, beatings with sticks and seizing by the throat are not seen; therefore Worthy Ones or those who have attained the path of arahantship do approach such a sacrifice. This, brahmin, is the cause, this is the condition, by which that perpetual gift, that family sacrifice, is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories."

350. "But, Master Gotama, is there another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories and than this perpetual gift, this family sacrifice?"

"There is indeed, brahmin, another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories and than this perpetual gift, this family sacrifice."

"But what, Master Gotama, is that sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories and than this perpetual gift, this family sacrifice?"

"Whoever, brahmin, builds a dwelling for the Community of the four directions, this, brahmin, is a sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories and than this perpetual gift, this family sacrifice."

351. "But, Master Gotama, is there another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, and than this gift of a dwelling?"

"There is indeed, brahmin, another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, and than this gift of a dwelling."

"But what, Master Gotama, is that sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, and than this gift of a dwelling?"

"Whoever, brahmin, with a gladdened mind goes for refuge to the Buddha, goes for refuge to the Teaching, goes for refuge to the Community; this, brahmin, is a sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, and than this gift of a dwelling."

352. "But, Master Gotama, is there another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, than this gift of a dwelling, and than these goings for refuge?"

"There is indeed, brahmin, another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, than this gift of a dwelling, and than these goings for refuge."

"But what, Master Gotama, is that sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, than this gift of a dwelling, and than these goings for refuge?"

"Whoever, brahmin, with a gladdened mind takes upon oneself the training rules - abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct, abstention from lying, abstention from spirits, liquor and intoxicants that cause negligence. This, brahmin, is a sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, than this gift of a dwelling, and than these goings for refuge."

353. "But, Master Gotama, is there another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, than this gift of a dwelling, than these goings for refuge, and than these training rules?"

"There is indeed, brahmin, another sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, than this gift of a dwelling, than these goings for refuge, and than these training rules."

"But what, Master Gotama, is that sacrifice that is less troublesome and of less trouble, having more great results and more great merit than this threefold accomplishment of sacrifice with its sixteen accessories, than this perpetual gift, this family sacrifice, than this gift of a dwelling, than these goings for refuge, and than these training rules?"

"Here, brahmin, a Tathāgata arises in the world, a Worthy One, a perfectly Self-awakened One... etc. Thus, brahmin, a monk is accomplished in morality... etc. he enters and dwells in the first meditative absorption. This, brahmin, is a sacrifice that is less troublesome and of less trouble, having more great results and more great merit than the former sacrifices... etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. This too, brahmin, is a sacrifice that is less troublesome and of less trouble, having more great results and more great merit than the former sacrifices. He directs and inclines the mind towards knowledge and vision... etc. this too, brahmin, is a sacrifice that is less troublesome and of less trouble, having more great results and more great merit than the former sacrifices... etc. he understands: 'There is no more of this state of being.' This too, brahmin, is a sacrifice that is less troublesome and of less trouble, having more great results and more great merit than the former sacrifices. And, brahmin, there is no other accomplishment of sacrifice more superior or more sublime than this accomplishment of sacrifice."

Kūṭadanta's Declaration of Lay Followership

354. When this was said, the brahmin Kūṭadanta said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life. I, Master Gotama, release seven hundred bulls, seven hundred bullocks, seven hundred heifers, seven hundred goats, and seven hundred rams; I give them life. Let them eat green grass, let them drink cool water, and let a cool breeze blow upon them."

Realisation of the Fruit of Stream-Entry

355. Then the Blessed One gave a progressive discourse to the brahmin Kūṭadanta, as follows: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the brahmin Kūṭadanta was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in the brahmin Kūṭadanta, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation."

356. Then the brahmin Kūṭadanta, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One - "May Master Gotama consent to accept a meal from me tomorrow together with the Community of monks." The Blessed One consented by silence.

357. Then the brahmin Kūṭadanta, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the brahmin Kūṭadanta, after that night had passed, having had superior solid and soft food prepared at his own sacrificial enclosure, announced the time to the Blessed One – "It is time, Master Gotama; the meal is ready."

358. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached the sacrificial enclosure of the brahmin Kūṭadanta; having approached, he sat down on the prepared seat.

Then the brahmin Kūṭadanta with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then the brahmin Kūṭadanta, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. The Blessed One, having instructed, encouraged, inspired, and gladdened the brahmin Kūṭadanta seated to one side with a talk on the Teaching, rose from his seat and departed.

The Discourse on Kūṭadanta is concluded as fifth.

6.

The Discourse to Mahāli

The Story of the Brahmin Messengers

359. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time many brahmin messengers from Kosala and brahmin messengers from Magadha were dwelling at Vesālī on some business. Those brahmin messengers from Kosala and brahmin messengers from Magadha heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is dwelling at Vesālī in the Great Wood in the Pinnacled Hall. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones."

360. Then those brahmin messengers from Kosala and brahmin messengers from Magadha approached the Great Forest, to the Pinnacled Hall. Now at that time the Venerable Nāgito was the Blessed One's attendant. Then those brahmin messengers from Kosala and brahmin messengers from Magadha approached the Venerable Nāgito. Having approached, they said this to the Venerable Nāgito - "Where, friend Nāgita, is that Master Gotama dwelling now? For we wish to see that Master Gotama." "It is not the right time, friends, to see the Blessed One; the Blessed One is in seclusion." Then those brahmin messengers from Kosala and brahmin messengers from Magadha sat down to one side right there - "We shall go only after seeing that Master Gotama."

The Story of Oṭṭhaddha the Licchavi

361. Oṭṭhaddha the Licchavi too, together with a great assembly of Licchavis, approached the Great Forest, to the Pinnacled Hall, to where the Venerable Nāgita was; having approached, he paid respect to the Venerable Nāgita and stood to one side. Standing to one side, Oṭṭhaddha the Licchavi said this to the Venerable Nāgita - "Where, Venerable Nāgita, is that Blessed One dwelling now, the Worthy One, the Perfectly Self-awakened One? For we wish to see that Blessed One, the Worthy One, the Perfectly Self-awakened One." "It is not the right time, Mahāli, to see the Blessed One; the Blessed One is in seclusion." Oṭṭhaddha the Licchavi sat down to one side right there - "I shall go only after seeing that Blessed One, the Worthy One, the Perfectly Self-awakened One."

362. Then the novice Sīha approached the Venerable Nāgita; having approached, he paid respect to the Venerable Nāgita and stood to one side. Standing to one side, the novice Sīha said this to the Venerable Nāgita - "Venerable Kassapa, these many brahmin messengers from Kosala and brahmin messengers from Magadha have come here for an audience with the Blessed One; Oṭṭhaddha the Licchavi too, together with a great assembly of Licchavis, has come here for an audience with the Blessed One. It would be good, venerable Kassapa, if this crowd could obtain an audience with the Blessed One."

"If so, Sīha, you yourself inform the Blessed One." "Yes, venerable sir," the novice Sīha replied to the Venerable Nāgita and approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, the novice Sīha said this to the Blessed One - "Venerable sir, these many brahmin messengers from Kosala and brahmin messengers from Magadha have come here for an audience with the Blessed One; Oṭṭhaddha the Licchavi too, together with a great assembly of Licchavis, has come here for an audience with the Blessed One. It would be good, venerable sir, if this crowd could obtain an audience with the Blessed One." "If so, Sīha, prepare a seat in the shade of the dwelling." "Yes, venerable sir," the novice Sīha replied to the Blessed One and prepared a seat in the shade of the dwelling.

363. Then the Blessed One, having come out from the dwelling, sat down on the prepared seat in the shade of the dwelling. Then those brahmin messengers from Kosala and brahmin messengers from Magadha approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they sat down to one side. Oṭṭhaddha the Licchavi too, together with a great assembly of Licchavis, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.

364. Seated to one side, Oṭṭhaddha the Licchavi said this to the Blessed One - "Some days ago, venerable sir, earlier than that, Sunakkhatta the Licchavi's son approached me; having approached, he said this to me - 'Since I, Mahāli, have been dwelling in dependence on the Blessed One, not long, three years, I see divine forms that are dear, connected with sensual pleasure, enticing, but I do not hear divine sounds that are dear, connected with sensual pleasure, enticing.' Did Sunakkhatta the Licchavi's son, venerable sir, not hear divine sounds that are dear, connected with sensual pleasure, enticing, that exist, or that do not exist?"

Concentration Developed for One Purpose

365. "Mahāli, Sunakkhatta the Licchavi's son did not hear divine sounds that are dear, connected with sensual pleasure, enticing, that exist, not those that do not exist." "What, venerable sir, is the cause, what is the condition, by which Sunakkhatta the Licchavi's son did not hear divine sounds that are dear, connected with sensual pleasure, enticing, that exist, not those that do not exist?"

366. "Here, Mahāli, a monk has concentration developed one-sidedly in the eastern direction for seeing divine forms that are dear, connected with sensual pleasure, enticing, but not for hearing divine sounds that are dear, connected with sensual pleasure, enticing. He, with concentration developed one-sidedly in the eastern direction for seeing divine forms that are dear, connected with sensual pleasure, enticing, but not for hearing divine sounds that are dear, connected with sensual pleasure, enticing, sees divine forms in the eastern direction that are dear, connected with sensual pleasure, enticing, but does not hear divine sounds that are dear, connected with sensual pleasure, enticing. What is the reason for this? For this is so, Mahāli, when a monk has concentration developed one-sidedly in the eastern direction for seeing divine forms that are dear, connected with sensual pleasure, enticing, but not for hearing divine sounds that are dear, connected with sensual pleasure, enticing.

367. "Furthermore, Mahāli, a monk in the southern direction... etc... in the western direction... in the northern direction... above, below, and across has concentration developed one-sidedly for seeing divine forms that are dear, connected with sensual pleasure, enticing, but not for hearing divine sounds that are dear, connected with sensual pleasure, enticing. He, with concentration developed one-sidedly above, below, and across for seeing divine forms that are dear, connected with sensual pleasure, enticing, but not for hearing divine sounds that are dear, connected with sensual pleasure, enticing, sees divine forms above, below, and across that are dear, connected with sensual pleasure, enticing, but does not hear divine sounds that are dear, connected with sensual pleasure, enticing. What is the reason for this? For this is so, Mahāli, when a monk has concentration developed one-sidedly above, below, and across for seeing divine forms that are dear, connected with sensual pleasure, enticing, but not for hearing divine sounds that are dear, connected with sensual pleasure, enticing.

368. "Here, Mahāli, a monk has concentration developed one-sidedly in the eastern direction for hearing divine sounds that are dear, connected with sensual pleasure, enticing, but not for seeing divine forms that are dear, connected with sensual pleasure, enticing. He, with concentration developed one-sidedly in the eastern direction for hearing divine sounds that are dear, connected with sensual pleasure, enticing, but not for seeing divine forms that are dear, connected with sensual pleasure, enticing, hears divine sounds in the eastern direction that are dear, connected with sensual pleasure, enticing, but does not see divine forms that are dear, connected with sensual pleasure, enticing. What is the reason for this? For this is so, Mahāli, when a monk has concentration developed one-sidedly in the eastern direction for hearing divine sounds that are dear, connected with sensual pleasure, enticing, but not for seeing divine forms that are dear, connected with sensual pleasure, enticing.

369. "Furthermore, Mahāli, a monk in the southern direction... etc... in the western direction... in the northern direction... above, below, and across has concentration developed one-sidedly for hearing divine sounds that are dear, connected with sensual pleasure, enticing, but not for seeing divine forms that are dear, connected with sensual pleasure, enticing. He, with concentration developed one-sidedly above, below, and across for hearing divine sounds that are dear, connected with sensual pleasure, enticing, but not for seeing divine forms that are dear, connected with sensual pleasure, enticing, hears divine sounds above, below, and across that are dear, connected with sensual pleasure, enticing, but does not see divine forms that are dear, connected with sensual pleasure, enticing. What is the reason for this? For this is so, Mahāli, when a monk has concentration developed one-sidedly above, below, and across for hearing divine sounds that are dear, connected with sensual pleasure, enticing, but not for seeing divine forms that are dear, connected with sensual pleasure, enticing.

370. "Here, Mahāli, a monk has concentration developed both-sidedly in the eastern direction for seeing divine forms that are dear, connected with sensual pleasure, enticing, and for hearing divine sounds that are dear, connected with sensual pleasure, enticing. He, with concentration developed both-sidedly in the eastern direction for seeing divine forms that are dear, connected with sensual pleasure, enticing, and for hearing divine sounds that are dear, connected with sensual pleasure, enticing, sees divine forms in the eastern direction that are dear, connected with sensual pleasure, enticing, and hears divine sounds that are dear, connected with sensual pleasure, enticing. What is the reason for this? For this is so, Mahāli, when a monk has concentration developed both-sidedly in the eastern direction for seeing divine forms that are dear, connected with sensual pleasure, enticing, and for hearing divine sounds that are dear, connected with sensual pleasure, enticing.

371. "Furthermore, Mahāli, a monk in the southern direction... etc... in the western direction... in the northern direction... above, below, and across has concentration developed both-sidedly for seeing divine forms that are dear, connected with sensual pleasure, enticing, and for hearing divine sounds that are dear, connected with sensual pleasure, enticing. He, with concentration developed both-sidedly above, below, and across for seeing divine forms that are dear, connected with sensual pleasure, enticing, and for hearing divine sounds that are dear, connected with sensual pleasure, enticing, sees divine forms above, below, and across that are dear, connected with sensual pleasure, enticing, and hears divine sounds that are dear, connected with sensual pleasure, enticing. What is the reason for this? For this is so, Mahāli, when a monk has concentration developed both-sidedly above, below, and across for seeing divine forms that are dear, connected with sensual pleasure, enticing, and for hearing divine sounds that are dear, connected with sensual pleasure, enticing. This, Mahāli, is the cause, this is the condition, by which Sunakkhatta the Licchavi's son did not hear divine sounds that are dear, connected with sensual pleasure, enticing, that exist, not those that do not exist."

372. "Surely, venerable sir, it is for the sake of realising these developments of concentration that monks live the holy life under the Blessed One." "No indeed, Mahāli, it is not for the sake of realising these developments of concentration that monks live the holy life under me. There are indeed, Mahāli, other things that are more superior and more sublime, for the sake of realising which monks live the holy life under me."

The Four Noble Fruits

373. "But what, venerable sir, are those things that are more superior and more sublime, for the sake of realising which monks live the holy life under the Blessed One?" "Here, Mahāli, a monk, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. This too, Mahāli, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me.

"Furthermore, Mahāli, a monk, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering. This too, Mahāli, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me.

"Furthermore, Mahāli, a monk, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This too, Mahāli, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me.

"Furthermore, Mahāli, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This too, Mahāli, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me. These, Mahāli, are those things that are more superior and more sublime, for the sake of realising which monks live the holy life under me."

The Noble Eightfold Path

374. "But, venerable sir, is there a path, is there a practice for the realisation of these things?" "There is indeed, Mahāli, a path, there is a practice for the realisation of these things."

375. "But, venerable sir, what is the path, what is the practice for the realisation of these things?" "It is just this noble eightfold path. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Mahāli, is the path, this is the practice for the realisation of these things.

The Story of the Two Gone Forth

376. "On one occasion, Mahāli, I was dwelling at Kosambī in Ghosita's park. Then two gone forth ones - the wanderer Muṇḍiya and Jāliya, the pupil of Dārupattika, approached me. Having approached, they exchanged friendly greetings with me. Having concluded the pleasant and memorable talk, they stood to one side. Standing to one side, those two gone forth ones said this to me: 'Now what, friend Gotama, is the soul the same as the body, or is the soul one thing and the body another?'

377. "If so, friends, listen and pay close attention, I will speak." "Yes, friend," those two gone forth ones assented to me. I said this: "Here, friends, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One... etc. Thus, friends, a monk is accomplished in morality... etc. he enters and dwells in the first meditative absorption. Friends, a monk who thus knows and thus sees, is it proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another'? Friends, a monk who thus knows and thus sees, it is proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' But I, friends, thus know and thus see. And yet I do not say: 'The soul is the same as the body' or 'the soul is one thing and the body another'... etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. Friends, a monk who thus knows and thus sees, is it proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another'? Friends, a monk who thus knows and thus sees, it is proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' But I, friends, thus know and thus see. And yet I do not say: 'The soul is the same as the body' or 'the soul is one thing and the body another'... etc. he directs and inclines the mind towards knowledge and vision... etc. Friends, a monk who thus knows and thus sees, is it proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another'? Friends, a monk who thus knows and thus sees, it is proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' But I, friends, thus know and thus see. And yet I do not say: 'The soul is the same as the body' or 'the soul is one thing and the body another'... etc. he understands: 'There is no more of this state of being.' Friends, a monk who thus knows and thus sees, is it proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another'? Friends, a monk who thus knows and thus sees, it is not proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' But I, friends, thus know and thus see. And yet I do not say: 'The soul is the same as the body' or 'the soul is one thing and the body another.'" This is what the Blessed One said. Delighted, Oṭṭhaddha the Licchavi rejoiced in what the Blessed One had said.

The Discourse on Mahāli is concluded as sixth.

7.

The Discourse to Jāliya

The Story of the Two Gone Forth

378. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time two gone forth ones - the wanderer Muṇḍiya and Jāliya, the pupil of Dārupattika, approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they stood to one side. Standing to one side, those two gone forth ones said this to the Blessed One: "Now what, friend Gotama, is the soul the same as the body, or is the soul one thing and the body another?"

379. "If so, friends, listen and pay close attention; I will speak." "Yes, friend," those two gone forth ones assented to the Blessed One. The Blessed One said this - "Here, friends, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One... etc. Thus, friends, a monk is accomplished in morality... etc. he enters and dwells in the first meditative absorption. Friends, a monk who thus knows and thus sees, is it proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' Friends, a monk who thus knows and thus sees, it is proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' But I, friends, thus know and thus see. And yet I do not say: 'The soul is the same as the body' or 'the soul is one thing and the body another'... etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. Friends, a monk who thus knows and thus sees, is it proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another'? Friends, a monk who thus knows and thus sees, it is proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' But I, friends, thus know and thus see. And yet I do not say: 'The soul is the same as the body' or 'the soul is one thing and the body another'... etc. he directs and inclines the mind towards knowledge and vision... etc. Friends, a monk who thus knows and thus sees, is it proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' Friends, a monk who thus knows and thus sees, it is proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' But I, friends, thus know and thus see. And yet I do not say: 'The soul is the same as the body' or 'the soul is one thing and the body another'... etc.

380. Etc. he understands: 'There is no more of this state of being.' Friends, a monk who thus knows and thus sees, is it proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another'? Friends, a monk who thus knows and thus sees, it is not proper for him to say: 'The soul is the same as the body' or 'the soul is one thing and the body another.' But I, friends, thus know and thus see. And yet I do not say: 'The soul is the same as the body' or 'the soul is one thing and the body another.'" This is what the Blessed One said. Those two gone forth ones, delighted, rejoiced in what the Blessed One had said.

The Discourse on Jāliya is concluded as seventh.

8.

The Great Discourse on the Lion's Roar

The Story of the Naked Ascetic Kassapa

381. Thus have I heard - On one occasion the Blessed One was dwelling at Uruññā in the deer park at Kaṇṇakatthala. Then the naked ascetic Kassapa approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, the naked ascetic Kassapa said this to the Blessed One - "I have heard this, Master Gotama - 'The ascetic Gotama censures all austere asceticism, he absolutely reproaches and blames every austere ascetic who leads a miserable life.' Those who said this, Master Gotama - 'The ascetic Gotama censures all austere asceticism, he absolutely reproaches and blames every austere ascetic who leads a miserable life' - are they speaking what has been said by Master Gotama, and do they not misrepresent Master Gotama with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position? For we do not wish to misrepresent Master Gotama."

382. "Those, Kassapa, who said thus - 'The ascetic Gotama censures all austere asceticism, he absolutely reproaches and blames every austere ascetic who leads a miserable life' - they are not speaking what has been said by me, and they misrepresent me with what is untrue and not factual. Here, Kassapa, I see with the divine eye, which is pure and surpasses the human, a certain austere ascetic who leads a miserable life, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But here, Kassapa, I see with the divine eye, which is pure and surpasses the human, a certain austere ascetic who leads a miserable life, upon the body's collapse at death, arisen in a fortunate realm, in a heavenly world.

383. "Here, Kassapa, I see with the divine eye, which is pure and surpasses the human, a certain austere ascetic who lives with little suffering, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But here, Kassapa, I see with the divine eye, which is pure and surpasses the human, a certain austere ascetic who lives with little suffering, upon the body's collapse at death, arisen in a fortunate realm, in a heavenly world. Since I, Kassapa, understand as they really are the coming and going, the passing away and rebirth of these austere ascetics, why should I censure all austere asceticism, or absolutely reproach and blame every austere ascetic who leads a miserable life?

384. "There are, Kassapa, some ascetics and brahmins who are wise, subtle, experienced in controversy, who go about like hair-splitters. They wander about, methinks, demolishing wrong views with their wisdom. With them too I agree on some points, and on some points I do not agree. What they say is good in some cases, we too say is good in those cases. What they say is not good in some cases, we too say is not good in those cases. What they say is good in some cases, we say is not good in those cases. What they say is not good in some cases, we say is good in those cases.

"What we say is good in some cases, others too say is good in those cases. What we say is not good in some cases, others too say is not good in those cases. What we say is not good in some cases, others say is good in those cases. What we say is good in some cases, others say is not good in those cases.

Discussion on Cross-Examination

385. "Having approached them, I speak thus - 'On those points where we do not agree, friends, let those points stand. On those points where we agree, there let the wise, cross-questioning, probing, and admonishing, compare teacher with teacher, community with community - "Which of these venerable ones' mental states are unwholesome and reckoned as unwholesome, blameworthy and reckoned as blameworthy, not to be cultivated and reckoned as not to be cultivated, not befitting the noble ones and reckoned as not befitting the noble ones, dark and reckoned as dark. Who lives having completely abandoned these mental states, the ascetic Gotama or the other venerable teachers of groups?"'

386. "Now, Kassapa, there is this possibility, that the wise, cross-questioning, probing, and admonishing, would speak thus - "Which of these venerable ones' mental states are unwholesome and reckoned as unwholesome, blameworthy and reckoned as blameworthy, not to be cultivated and reckoned as not to be cultivated, not befitting the noble ones and reckoned as not befitting the noble ones, dark and reckoned as dark. The ascetic Gotama lives having completely abandoned these mental states, or else the other venerable teachers of groups?' Thus, Kassapa, the wise, cross-questioning, probing, and admonishing, would for the most part praise us in this matter.

387. "Furthermore, Kassapa, there is a case where the wise, cross-questioning, probing, and admonishing, compare teacher with teacher, community with community - 'Which of these venerable ones' mental states are wholesome and reckoned as wholesome, blameless and reckoned as blameless, to be cultivated and reckoned as to be cultivated, befitting the noble ones and reckoned as befitting the noble ones, bright and reckoned as bright. Who lives having completely accepted these mental states, the ascetic Gotama or the other venerable teachers of groups?'

388. "Now, Kassapa, there is this possibility, that the wise, cross-questioning, probing, and admonishing, would speak thus - 'Which of these venerable ones' mental states are wholesome and reckoned as wholesome, blameless and reckoned as blameless, to be cultivated and reckoned as to be cultivated, befitting the noble ones and reckoned as befitting the noble ones, bright and reckoned as bright. The ascetic Gotama lives having completely accepted these mental states, or else the other venerable teachers of groups?' Thus, Kassapa, the wise, cross-questioning, probing, and admonishing, would for the most part praise us in this matter.

389. "Furthermore, Kassapa, there is a case where the wise, cross-questioning, probing, and admonishing, compare teacher with teacher, community with community - "Which of these venerable ones' mental states are unwholesome and reckoned as unwholesome, blameworthy and reckoned as blameworthy, not to be cultivated and reckoned as not to be cultivated, not befitting the noble ones and reckoned as not befitting the noble ones, dark and reckoned as dark. Who lives having completely abandoned these mental states, the Community of the disciples of Gotama or the other venerable communities of disciples of teachers of groups?'

390. "Now, Kassapa, there is this possibility, that the wise, cross-questioning, probing, and admonishing, would speak thus - "Which of these venerable ones' mental states are unwholesome and reckoned as unwholesome, blameworthy and reckoned as blameworthy, not to be cultivated and reckoned as not to be cultivated, not befitting the noble ones and reckoned as not befitting the noble ones, dark and reckoned as dark. The Community of the disciples of Gotama lives having completely abandoned these mental states, or else the other venerable communities of disciples of teachers of groups?' Thus, Kassapa, the wise, cross-questioning, probing, and admonishing, would for the most part praise us in this matter.

391. "Furthermore, Kassapa, there is a case where the wise, cross-questioning, probing, and admonishing, compare teacher with teacher, community with community - 'Which of these venerable ones' mental states are wholesome and reckoned as wholesome, blameless and reckoned as blameless, to be cultivated and reckoned as to be cultivated, befitting the noble ones and reckoned as befitting the noble ones, bright and reckoned as bright. Who lives having completely accepted these mental states, the Community of the disciples of Gotama or the other venerable communities of disciples of teachers of groups?'

392. "Now, Kassapa, there is this possibility, that the wise, cross-questioning, probing, and admonishing, would speak thus - 'Which of these venerable ones' mental states are wholesome and reckoned as wholesome, blameless and reckoned as blameless, to be cultivated and reckoned as to be cultivated, befitting the noble ones and reckoned as befitting the noble ones, bright and reckoned as bright. The Community of the disciples of Gotama lives having completely accepted these mental states, or else the other venerable communities of disciples of teachers of groups?' Thus, Kassapa, the wise, cross-questioning, probing, and admonishing, would for the most part praise us in this matter.

The Noble Eightfold Path

393. "There is, Kassapa, a path, there is a practice, practicing which one will know for oneself, will see for oneself: 'The ascetic Gotama speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline.' And what, Kassapa, is that path, what is that practice, practicing which one will know for oneself, will see for oneself: 'The ascetic Gotama speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline'? It is just this noble eightfold path. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Kassapa, is the path, this is the practice, practicing which one will know for oneself, will see for oneself: 'The ascetic Gotama speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline.'"

Discussion on Austere Practices

394. When this was said, the naked ascetic Kassapa said this to the Blessed One - "These too, friend Gotama, are the austere practices of those ascetics and brahmins that are reckoned as asceticism and reckoned as committed to holy life. He is a naked ascetic, of loose habits, licking his hands, not one who comes when asked 'Come, venerable sir,' not one who stops when asked 'Stop, venerable sir,' he does not accept food brought to him, nor food specially prepared for him, nor an invitation. He does not accept food from the mouth of a pot, nor from the mouth of a bowl, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming, nor fish, nor meat, nor liquor, nor fermented drink, nor rice-water does he drink. He is a one-house man taking one morsel, or a two-house man taking two morsels, etc. or a seven-house man taking seven morsels; he sustains himself with one small dish of food, he sustains himself with two small dishes of food, he sustains himself with seven small dishes of food; he takes food once a day, he takes food once every two days, he takes food once every seven days. Thus he dwells devoted to the practice of eating food in rotation even up to half a month.

395. "These too, friend Gotama, are the austere practices of those ascetics and brahmins that are reckoned as asceticism and reckoned as committed to holy life. He is one who feeds on vegetables, or one who feeds on millet, or one who feeds on wild rice, or one who feeds on leather scraps, or one who feeds on moss, or one who feeds on rice bran, or one who feeds on rice scum, or one who feeds on sesame flour, or one who feeds on grass, or one who feeds on cow dung, or he sustains himself on forest roots and fruits, feeding on fallen fruits.

396. "These too, friend Gotama, are the austere practices of those ascetics and brahmins that are reckoned as asceticism and reckoned as committed to holy life. He wears hempen garments, he wears mixed garments, he wears shroud-cloth, he wears rag-robes, he wears bark-cloth, he wears cheetah hide, he wears a cloak of cheetah hide, he wears kusa-grass garments, he wears bark garments, he wears wood-shaving garments, he wears a blanket of human hair, he wears a blanket of horse-tail hair, he wears owl-feather garments, he is one who plucks out hair and beard being devoted to the practice of plucking out hair and beard, he is one who stands upright having rejected seats, he is one who squats being devoted to the striving of squatting, he is one who lies on thorns making his sleeping place on a bed of thorns, he makes his sleeping place on a plank, he makes his sleeping place on bare ground, he is one who lies on one side being a wearer of dust and dirt, he is one who lives in the open air accepting whatever seat is offered, he is one who eats filth being devoted to the practice of eating filth, he is one who abstains from drinking being devoted to abstaining from drinking, he dwells devoted to the practice of going down into the water three times including the evening."

Discussion on the Uselessness of Austere Practices

397. "Even if, Kassapa, one is a naked ascetic, of loose habits, licking his hands... etc... thus he dwells devoted to the practice of eating food in rotation even up to half a month. For him this accomplishment in morality, accomplishment in mind, and accomplishment in wisdom is not developed, not realized. Then he is far from asceticism, far from committed to holy life. When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin.

"Even if, Kassapa, one is a vegetable-eater, a millet-eater... etc... he sustains himself on forest roots and fruits, feeding on fallen fruits. For him this accomplishment in morality, accomplishment in mind, and accomplishment in wisdom is not developed, not realized. Then he is far from asceticism, far from committed to holy life. When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin.

"Even if, Kassapa, one wears hempen garments, wears mixed garments... etc... he dwells devoted to the practice of going down into the water three times including the evening. For him this accomplishment in morality, accomplishment in mind, and accomplishment in wisdom is not developed, not realized. Then he is far from asceticism, far from committed to holy life. When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin."

398. When this was said, the naked ascetic Kassapa said this to the Blessed One - "Asceticism is difficult to do, Master Gotama, being committed to holy life is difficult to do." "This is the common saying, Kassapa, in the world: 'Asceticism is difficult to do, being committed to holy life is difficult to do.' Even if, Kassapa, one is a naked ascetic, of loose habits, licking his hands... etc... thus he dwells devoted to the practice of eating food in rotation even up to half a month. And if, Kassapa, by this measure, by this undertaking of austere asceticism, asceticism or being committed to holy life were difficult to do, very difficult to do, it would not be proper to say - 'Asceticism is difficult to do, being committed to holy life is difficult to do.'

"And it would have been possible to do this by a householder or a householder's son or even by a slave girl who brings water - 'Come, let me be a naked ascetic, of loose habits, licking my hands... etc... thus I will dwell devoted to the practice of eating food in rotation even up to half a month.'

"But because, Kassapa, apart from this measure, apart from this undertaking of austere asceticism, asceticism or being committed to holy life is difficult to do, very difficult to do, therefore it is proper to say - 'Asceticism is difficult to do, being committed to holy life is difficult to do.' When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin.

"Even if, Kassapa, one is a vegetable-eater, a millet-eater... etc... he sustains himself on forest roots and fruits, feeding on fallen fruits. And if, Kassapa, by this measure, by this undertaking of austere asceticism, asceticism or being committed to holy life were difficult to do, very difficult to do, it would not be proper to say - 'Asceticism is difficult to do, being committed to holy life is difficult to do.'

"And it would have been possible to do this by a householder or a householder's son or even by a slave girl who brings water - 'Come, let me be a vegetable-eater or a millet-eater... etc... I will sustain myself on forest roots and fruits, feeding on fallen fruits.'

"But because, Kassapa, apart from this measure, apart from this undertaking of austere asceticism, asceticism or being committed to holy life is difficult to do, very difficult to do, therefore it is proper to say - 'Asceticism is difficult to do, being committed to holy life is difficult to do.' When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin.

"Even if, Kassapa, one wears hempen garments, wears mixed garments... etc... he dwells devoted to the practice of going down into the water three times including the evening. And if, Kassapa, by this measure, by this undertaking of austere asceticism, asceticism or being committed to holy life were difficult to do, very difficult to do, it would not be proper to say - 'Asceticism is difficult to do, being committed to holy life is difficult to do.'

"And it would have been possible to do this by a householder or a householder's son or even by a slave girl who brings water - 'Come, let me wear hempen garments, wear mixed garments... etc... I will dwell devoted to the practice of going down into the water three times including the evening.'

"But because, Kassapa, apart from this measure, apart from this undertaking of austere asceticism, asceticism or being committed to holy life is difficult to do, very difficult to do, therefore it is proper to say - 'Asceticism is difficult to do, being committed to holy life is difficult to do.' When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin."

399. When this was said, the naked ascetic Kassapa said this to the Blessed One - "An ascetic is difficult to know, Master Gotama, a brahmin is difficult to know." "This is the common saying, Kassapa, in the world: 'An ascetic is difficult to know, a brahmin is difficult to know.' Even if, Kassapa, one is a naked ascetic, of loose habits, licking his hands... etc... thus he dwells devoted to the practice of eating food in rotation even up to half a month. And if, Kassapa, by this measure, by this undertaking of austere asceticism, an ascetic or a brahmin were difficult to know, very difficult to know, it would not be proper to say - 'An ascetic is difficult to know, a brahmin is difficult to know.'

"And it would have been possible to know this by a householder or a householder's son or even by a slave girl who brings water - 'This one is a naked ascetic, of loose habits, licking his hands... etc... thus he dwells devoted to the practice of eating food in rotation even up to half a month.'

"But because, Kassapa, apart from this measure, apart from this undertaking of austere asceticism, an ascetic or a brahmin is difficult to know, very difficult to know, therefore it is proper to say - 'An ascetic is difficult to know, a brahmin is difficult to know.' When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin.

"Even if, Kassapa, one is a vegetable-eater, a millet-eater... etc... he sustains himself on forest roots and fruits, feeding on fallen fruits. And if, Kassapa, by this measure, by this undertaking of austere asceticism, an ascetic or a brahmin were difficult to know, very difficult to know, it would not be proper to say - 'An ascetic is difficult to know, a brahmin is difficult to know.'

"And it would have been possible to know this by a householder or a householder's son or even by a slave girl who brings water - 'This one is a vegetable-eater or a millet-eater... etc... he sustains himself on forest roots and fruits, feeding on fallen fruits.'

"But because, Kassapa, apart from this measure, apart from this undertaking of austere asceticism, an ascetic or a brahmin is difficult to know, very difficult to know, therefore it is proper to say - 'An ascetic is difficult to know, a brahmin is difficult to know.' When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin.

"Even if, Kassapa, one wears hempen garments, wears mixed garments... etc... he dwells devoted to the practice of going down into the water three times including the evening. And if, Kassapa, by this measure, by this undertaking of austere asceticism, an ascetic or a brahmin were difficult to know, very difficult to know, it would not be proper to say - 'An ascetic is difficult to know, a brahmin is difficult to know.'

"And it would have been possible to know this by a householder or a householder's son or even by a slave girl who brings water - 'This one wears hempen garments, wears mixed garments... etc... he dwells devoted to the practice of going down into the water three times including the evening.'

"But because, Kassapa, apart from this measure, apart from this undertaking of austere asceticism, an ascetic or a brahmin is difficult to know, very difficult to know, therefore it is proper to say - 'An ascetic is difficult to know, a brahmin is difficult to know.' When, Kassapa, a monk develops a mind of friendliness, free from enmity, free from ill-will, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, Kassapa, is called a monk who is an ascetic and also a brahmin."

Accomplishment in Morality, Concentration and Wisdom

400. When this was said, the naked ascetic Kassapa said this to the Blessed One - "But what, Master Gotama, is that accomplishment in morality, what is that accomplishment in mind, and what is that accomplishment in wisdom?" "Here, Kassapa, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One... etc. seeing danger in the slightest faults, having accepted the training rules he trains in them, endowed with wholesome bodily action and verbal action, of pure livelihood, accomplished in morality, with guarded doors in the sense faculties, endowed with mindfulness and full awareness, content.

401. "And how, Kassapa, is a monk accomplished in morality? Here, Kassapa, a monk, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings. This too is his accomplishment in morality... etc.

While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: That is: pacification rites, vow-fulfilling rites... etc. releasing bound medicines - he abstains from such base arts and wrong livelihood. This too is his accomplishment in morality.

"That monk, Kassapa, thus accomplished in morality, sees no fear from any quarter, that is to say, from moral restraint. Just as, Kassapa, a king of the warrior caste, anointed on the head, having destroyed his enemies, sees no fear from any quarter, that is to say, from adversaries. Even so, Kassapa, a monk thus accomplished in morality sees no fear from any quarter, that is to say, from moral restraint. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness. Thus, Kassapa, is a monk accomplished in morality. This, Kassapa, is the accomplishment in morality... etc. he enters and dwells in the first meditative absorption. This too is his accomplishment in mind... etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. This too is his accomplishment in mind. This, Kassapa, is the accomplishment in mind.

"When the mind is thus concentrated... etc. he directs and inclines the mind towards knowledge and vision... etc. This too is his accomplishment in wisdom... etc. He understands: 'There is no more of this state of being'... etc. This too is his accomplishment in wisdom. This, Kassapa, is the accomplishment in wisdom.

"And, Kassapa, there is no other accomplishment in morality, accomplishment in mind, or accomplishment in wisdom that is more superior or more sublime than this accomplishment in morality, accomplishment in mind, and accomplishment in wisdom.

Discussion on the Lion's Roar

402. "There are, Kassapa, some ascetics and brahmins who advocate morality. They speak in many ways in praise of morality. As far as noble supreme morality is concerned, Kassapa, I do not perceive anyone equal to myself therein, let alone superior! Then indeed I am superior therein, that is to say, in higher morality.

"There are, Kassapa, some ascetics and brahmins who advocate austere asceticism and disgust for evil. They speak in many ways in praise of austere asceticism and disgust for evil. As far as noble supreme austere asceticism and disgust for evil is concerned, Kassapa, I do not perceive anyone equal to myself therein, let alone superior! Then indeed I am superior therein, that is to say, in higher disgust for evil.

"There are, Kassapa, some ascetics and brahmins who advocate wisdom. They speak in many ways in praise of wisdom. As far as noble supreme wisdom is concerned, Kassapa, I do not perceive anyone equal to myself therein, let alone superior! Then indeed I am superior therein, that is to say, in higher wisdom.

"There are, Kassapa, some ascetics and brahmins who advocate liberation. They speak in many ways in praise of liberation. As far as noble supreme liberation is concerned, Kassapa, I do not perceive anyone equal to myself therein, let alone superior! Then indeed I am superior therein, that is to say, in higher liberation.

403. "Now, Kassapa, there is this possibility, that heterodox wandering ascetics would speak thus - 'The ascetic Gotama roars a lion's roar, but he roars it in an empty house, not in assemblies.' They - should be told 'Not so indeed.' 'The ascetic Gotama roars a lion's roar, and he roars it in assemblies' - thus, Kassapa, should they be told.

"Now, Kassapa, there is this possibility, that heterodox wandering ascetics would speak thus - 'The ascetic Gotama roars a lion's roar, and he roars it in assemblies, but he does not roar it confidently.' They - should be told 'Not so indeed.' 'The ascetic Gotama roars a lion's roar, and he roars it in assemblies, and he roars it confidently' - thus, Kassapa, should they be told.

"Now, Kassapa, there is this possibility, that heterodox wandering ascetics would speak thus - 'The ascetic Gotama roars a lion's roar, and he roars it in assemblies, and he roars it confidently, but they do not ask him questions... etc... and they ask him questions; but when asked, he does not answer their questions... etc... and when asked, he answers their questions; but he does not satisfy their minds with his explanation of the question... etc... and he satisfies their minds with his explanation of the question; but they do not think it worth listening to... etc... and they think it worth listening to; but having heard, they are not pleased... etc... and having heard, they are pleased; but they do not show signs of faith... etc... and they show signs of faith; but they do not proceed towards the truth... etc... and they proceed towards the truth; but those who have proceeded do not succeed.' They - should be told 'Not so indeed.' 'The ascetic Gotama roars a lion's roar, and he roars it in assemblies, and he roars it confidently, and they ask him questions, and when asked, he answers their questions, and he satisfies their minds with his explanation of the question, and they think it worth listening to, and having heard, they are pleased, and they show signs of faith, and they proceed towards the truth, and those who have proceeded succeed' - thus, Kassapa, should they be told.

Discussion on Probation for Sectarians

404. "On one occasion, Kassapa, I was dwelling at Rājagaha on the Vulture's Peak mountain. There a certain austere ascetic named Nigrodha asked me a question concerning the practice of loathing evil. When asked a question concerning the practice of loathing evil, I answered him. And when I had answered, he was delighted beyond measure." "Who indeed, venerable sir, having heard the Blessed One's Teaching, would not be delighted beyond measure? I too, venerable sir, having heard the Blessed One's Teaching, am delighted beyond measure. Excellent, venerable sir, excellent, venerable sir. Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination."

405. "Kassapa, whoever was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. But here the difference among individuals is known to me." "If, venerable sir, those formerly of other sects wish for the going forth in this Teaching and discipline, wish for full ordination, and undergo probation for four months, and after the elapse of four months monks having won the favour give the going forth and give full ordination for monkhood, I will undergo probation for four years. After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood."

The naked ascetic Kassapa received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Kassapa, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being' - he directly knew. And the Venerable Kassapa became one of the Worthy Ones.

The Discourse on the Great Lion's Roar is concluded as eighth.

9.

The Discourse to Poṭṭhapāda

The Story of the Wandering Ascetic Poṭṭhapāda

406. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the wanderer Poṭṭhapāda was dwelling at the debating hall in the Tinduka row, the single-halled park of Mallikā, together with a great assembly of wanderers, about three hundred wanderers. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood.

407. Then this occurred to the Blessed One: "It is still very early to walk for almsfood in Sāvatthī. What if I were to approach the debating hall in the Tinduka row, the single-halled park of Mallikā, where the wanderer Poṭṭhapāda is?" Then the Blessed One went to the debating hall in the Tinduka row, the single-halled park of Mallikā.

408. Now at that time the wanderer Poṭṭhapāda was seated together with a great assembly of wanderers, noisy, with loud noise and great noise, engaging in various kinds of pointless talk. That is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence, and so on.

409. The wanderer Poṭṭhapāda saw the Blessed One coming from afar; having seen him, he settled his own assembly - "Let the venerable ones be quiet, let the venerable ones not make a sound. This ascetic Gotama is coming. That venerable one desires quietness and speaks in praise of quietness. Perhaps, having noticed that the assembly is quiet, he might think it fit to approach." When this was said, those wanderers became silent.

410. Then the Blessed One approached the wanderer Poṭṭhapāda. Then the wanderer Poṭṭhapāda said this to the Blessed One - "Come, venerable sir, Blessed One. Welcome, venerable sir, to the Blessed One. It has been a long time, venerable sir, since the Blessed One made this occasion, that is to say, for coming here. Let the Blessed One sit down, venerable sir, this seat is laid down."

The Blessed One sat down on the prepared seat. The wanderer Poṭṭhapāda too, having taken a certain low seat, sat down to one side. To the wanderer Poṭṭhapāda seated to one side, the Blessed One said this - "Poṭṭhapāda, what discussion were you having as you sat together here? And what was the conversation that was interrupted?"

The Discussion on the Cessation of Higher Perception

411. When this was said, the wanderer Poṭṭhapāda said this to the Blessed One - "Let that discussion stand, venerable sir, the discussion for which we were sitting together just now. That discussion, venerable sir, will not be difficult for the Blessed One to hear later. Some days ago, venerable sir, earlier than that, when ascetics and brahmins of various sects were sitting together assembled in the debating hall, a discussion arose about the cessation of perception - 'How, good sir, does the cessation of perception occur?' Therein some said thus - 'A person's perceptions arise and cease without cause and without condition. At the time when they arise, at that time he is percipient. At the time when they cease, at that time he is non-percipient.' Thus some declare the cessation of perception.

"Another says this to him - 'But, good sir, it will not be so for me. For, good sir, perception is a person's self. And that indeed comes and goes. At the time when it comes, at that time he is percipient. At the time when it goes, at that time he is non-percipient.' Thus some declare the cessation of perception.

"Another says this to him - 'But, good sir, it will not be so for me. For, good sir, there are ascetics and brahmins of great supernormal power and great majesty. They draw in and draw out this person's perception. At the time when they draw it in, at that time he is percipient. At the time when they draw it out, at that time he is non-percipient.' Thus some declare the cessation of perception.

"Another says this to him - 'But, good sir, it will not be so for me. For, good sir, there are deities of great supernormal power and great majesty. They draw in and draw out this person's perception. At the time when they draw it in, at that time he is percipient. At the time when they draw it out, at that time he is non-percipient.' Thus some declare the cessation of perception.

"Then, venerable sir, mindfulness arose in me concerning the Blessed One - 'Ah, surely the Blessed One, ah, surely the Fortunate One, who is well skilled in these things.' The Blessed One, venerable sir, is skilled, the Blessed One knows the nature of the cessation of perception. How, venerable sir, does the cessation of perception occur?"

The Discussion on the Arising and Cessation of Perception with Cause

412. "There, Poṭṭhapāda, those ascetics and brahmins who said - 'A person's perceptions arise and cease without cause and without condition' - they have failed from the very beginning. What is the reason for this? For, Poṭṭhapāda, a person's perceptions arise and cease with cause and with condition. Through training one perception arises, through training one perception ceases."

413. "And what is the training?" The Blessed One said: "Here, Poṭṭhapāda, a Tathāgata arises in the world, a Worthy One, a Perfectly Self-awakened One... etc. Thus, Poṭṭhapāda, a monk is accomplished in morality... etc. When he regards these five hindrances as abandoned within himself, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. He, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. His former perception of sensuality ceases. At that time there is the subtle true perception of rapture and happiness born of seclusion; at that time he is one with the subtle true perception of rapture and happiness born of seclusion. Thus through training one perception arises, through training one perception ceases. This is the training," said the Blessed One.

"Furthermore, Poṭṭhapāda, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. His former subtle true perception of rapture and happiness born of seclusion ceases. At that time there is the subtle true perception of rapture and happiness born of concentration; at that time he is one with the subtle true perception of rapture and happiness born of concentration. Thus through training one perception arises, through training one perception ceases. This too is the training," said the Blessed One.

"Furthermore, Poṭṭhapāda, with the fading away of rapture, a monk dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. His former subtle true perception of rapture and happiness born of concentration ceases. At that time there is the subtle true perception of equanimity and happiness; at that time he is one with the subtle true perception of equanimity and happiness. Thus through training one perception arises, through training one perception ceases. This too is the training," said the Blessed One.

"Furthermore, Poṭṭhapāda, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. His former subtle true perception of equanimity and happiness ceases. At that time there is the subtle true perception of neither-unpleasant-nor-pleasant; at that time he is one with the subtle true perception of neither-unpleasant-nor-pleasant. Thus through training one perception arises, through training one perception ceases. This too is the training," said the Blessed One.

"Furthermore, Poṭṭhapāda, with the complete transcendence of perceptions of form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. His former perception of form ceases. At that time there is the subtle true perception of the plane of infinite space; at that time he is one with the subtle true perception of the plane of infinite space. Thus through training one perception arises, through training one perception ceases. This too is the training," said the Blessed One.

"Furthermore, Poṭṭhapāda, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. His former subtle true perception of the plane of infinite space ceases. At that time there is the subtle true perception of the plane of infinite consciousness; at that time he is one with the subtle true perception of the plane of infinite consciousness. Thus through training one perception arises, through training one perception ceases. This too is the training," said the Blessed One.

"Furthermore, Poṭṭhapāda, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. His former subtle true perception of the plane of infinite consciousness ceases. At that time there is the subtle true perception of the plane of nothingness; at that time he is one with the subtle true perception of the plane of nothingness. Thus through training one perception arises, through training one perception ceases. This too is the training," said the Blessed One.

414. "When, Poṭṭhapāda, a monk here perceives it as one's own, he from there to such and such a place, from there to such and such a place, gradually experiences the highest perception. When he is established at the highest perception, he has this thought: 'For me intending, it is worse; for me not intending, it is better. If I were to intend and generate volitional formations, these perceptions of mine would cease, and other gross perceptions would arise; what if I were neither to intend nor to generate volitional formations?' He neither intends nor generates volitional formations. For him not intending, not generating volitional formations, those perceptions cease, and other gross perceptions do not arise. He experiences cessation. Thus, Poṭṭhapāda, is the conscious attainment of the progressive cessation of perception.

"What do you think, Poṭṭhapāda, have you ever heard before of such a conscious attainment of the progressive cessation of perception?" "No, Venerable Sir. Thus, Venerable Sir, I understand what the Blessed One has said: 'When, Poṭṭhapāda, a monk here perceives it as one's own, he from there to such and such a place, from there to such and such a place, gradually experiences the highest perception; when he is established at the highest perception, he has this thought: "For me intending, it is worse; for me not intending, it is better. If I were to intend and generate volitional formations, these perceptions of mine would cease, and other gross perceptions would arise; what if I were neither to intend nor to generate volitional formations?" He neither intends nor generates volitional formations; for him not intending, not generating volitional formations, those perceptions cease, and other gross perceptions do not arise. He experiences cessation. Thus, Poṭṭhapāda, is the conscious attainment of the progressive cessation of perception.'" "Yes, Poṭṭhapāda."

415. "Does the Blessed One, venerable sir, declare only one highest perception, or does he also declare many highest perceptions?" "I declare, Poṭṭhapāda, one highest perception, and I also declare many highest perceptions." "But in what way, venerable sir, does the Blessed One declare one highest perception and also many highest perceptions?" "In whatever way, Poṭṭhapāda, one experiences cessation, in that way I declare the highest perception. Thus, Poṭṭhapāda, I declare one highest perception, and I also declare many highest perceptions."

416. "Venerable sir, does perception arise first and knowledge afterwards, or does knowledge arise first and perception afterwards, or do perception and knowledge arise simultaneously?" "Poṭṭhapāda, perception arises first and knowledge afterwards, and from the arising of perception comes the arising of knowledge. He thus understands: 'Truly, my knowledge arose with this as condition.' By this method, Poṭṭhapāda, this should be known - how perception arises first and knowledge afterwards, and from the arising of perception comes the arising of knowledge."

The Discussion on Perception and Self

417. "Venerable sir, is perception a person's self, or is perception one thing and self another?" "But what self do you acknowledge, Poṭṭhapāda?" "Venerable sir, I acknowledge a gross self that is material, made of the four primary elements, feeding on edible food." "If, Poṭṭhapāda, your self were gross, material, made of the four primary elements, feeding on edible food. That being so, Poṭṭhapāda, perception would be one thing and self another. By this method too, Poṭṭhapāda, it should be known how perception would be one thing and self another. Let this gross self remain, Poṭṭhapāda, material, made of the four primary elements, feeding on edible food, then for this person some perceptions arise and some perceptions cease. By this method, Poṭṭhapāda, it should be known how perception would be one thing and self another."

418. "Venerable sir, I acknowledge a mind-made self, with all major and minor parts, with complete faculties." "If, Poṭṭhapāda, your self were mind-made, with all major and minor parts, with complete faculties, even so, Poṭṭhapāda, perception would be one thing and self another. By this method too, Poṭṭhapāda, it should be known how perception would be one thing and self another. Let this mind-made self remain, Poṭṭhapāda, with all major and minor parts, with complete faculties, then for this person some perceptions arise and some perceptions cease. By this method too, Poṭṭhapāda, it should be known how perception would be one thing and self another."

419. "Venerable sir, I acknowledge a formless self made of perception." "If, Poṭṭhapāda, your self were formless, made of perception, even so, Poṭṭhapāda, perception would be one thing and self another. By this method too, Poṭṭhapāda, it should be known how perception would be one thing and self another. Let this formless self made of perception remain, Poṭṭhapāda, then for this person some perceptions arise and some perceptions cease. By this method too, Poṭṭhapāda, it should be known how perception would be one thing and self another."

420. "But is it possible, venerable sir, for me to know - 'perception is a person's self' or 'perception is one thing and self is another'?" "This is difficult to know, Poṭṭhapāda, by you who hold a different view, a different acceptance, a different preference, a different practice, a different teacher's doctrine - 'perception is a person's self' or 'perception is one thing and self is another.'"

"If, venerable sir, this is difficult for me to know, holding a different view, a different acceptance, a different preference, a different practice, a different teacher's doctrine - 'perception is a person's self' or 'perception is one thing and self is another'; what then, venerable sir, is the world eternal, only this is the truth, anything else is vain?" This has been left undeclared by me, Poṭṭhapāda - "the world is eternal, only this is the truth, anything else is vain."

"What then, venerable sir, 'the world is non-eternal, only this is the truth, anything else is vain'?" "This too, Poṭṭhapāda, has been left undeclared by me - 'the world is non-eternal, only this is the truth, anything else is vain.'"

"What then, venerable sir, 'the world is finite... etc. 'the world is infinite... 'the soul is the same as the body... 'the soul is one thing and the body is another... 'the Tathāgata exists after death... 'the Tathāgata does not exist after death... 'the Tathāgata both exists and does not exist after death... 'the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain'?" "This too, Poṭṭhapāda, has been left undeclared by me - 'the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain.'"

"But why, venerable sir, has this been left undeclared by the Blessed One?" "Because, Poṭṭhapāda, this is not connected with the goal, not connected with the Teaching, not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna; therefore this has been left undeclared by me."

"What then, venerable sir, has been declared by the Blessed One?" "'This is suffering' - this, Poṭṭhapāda, has been declared by me. 'This is the origin of suffering' - this, Poṭṭhapāda, has been declared by me. 'This is the cessation of suffering' - this, Poṭṭhapāda, has been declared by me. 'This is the practice leading to the cessation of suffering' - this, Poṭṭhapāda, has been declared by me."

"But why, venerable sir, has this been declared by the Blessed One?" "Because, Poṭṭhapāda, this is connected with the goal, this is connected with the Teaching, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna; therefore this has been declared by me." "So it is, Blessed One, so it is, Fortunate One. Now let the Blessed One do as he thinks fit, venerable sir." Then the Blessed One rose from his seat and departed.

421. Then those wandering ascetics, not long after the Blessed One had departed, assailed the wanderer Poṭṭhapāda from all sides with verbal goading - "Just so indeed this venerable Poṭṭhapāda, whatever the ascetic Gotama says, he gives thanks for that very thing - 'So it is, Blessed One, so it is, Fortunate One.' But we do not understand any definite teaching taught by the ascetic Gotama - 'The world is eternal' or 'the world is non-eternal' or 'the world is finite' or 'the world is infinite' or 'the soul is the same as the body' or 'the soul is one thing and the body another' or 'the Tathāgata exists after death' or 'the Tathāgata does not exist after death' or 'the Tathāgata both exists and does not exist after death' or 'the Tathāgata neither exists nor does not exist after death.'"

When this was said, the wanderer Poṭṭhapāda said this to those wandering ascetics - "I too, friends, do not understand any definite teaching taught by the ascetic Gotama - 'The world is eternal' or 'the world is non-eternal'... etc. 'The Tathāgata neither exists nor does not exist after death'; but the ascetic Gotama declares a practice that is factual, true, real, the principle of the causal relationship of phenomena, the cosmic law of phenomena. And when one declares a practice that is factual, true, real, the principle of the causal relationship of phenomena, the cosmic law of phenomena, how indeed could an intelligent person like me not give thanks for the well-spoken words of the ascetic Gotama as well-spoken?"

The Story of Citta, Hatthisāriputta, and Poṭṭhapāda

422. Then, after two or three days had passed, Citta Hatthisāriputta and the wanderer Poṭṭhapāda approached the Blessed One; having approached, Citta Hatthisāriputta paid respect to the Blessed One and sat down to one side. But the wanderer Poṭṭhapāda exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wanderer Poṭṭhapāda said this to the Blessed One - "At that time, venerable sir, not long after the Blessed One had departed, those wandering ascetics assailed me from all sides with verbal goading - 'Just so indeed this venerable Poṭṭhapāda, whatever the ascetic Gotama says, he gives thanks for that very thing - "So it is, Blessed One, so it is, Fortunate One." But we do not understand any definite teaching taught by the ascetic Gotama - "The world is eternal" or "the world is non-eternal" or "the world is finite" or "the world is infinite" or "the soul is the same as the body" or "the soul is one thing and the body another" or "the Tathāgata exists after death" or "the Tathāgata does not exist after death" or "the Tathāgata both exists and does not exist after death" or "the Tathāgata neither exists nor does not exist after death."' When this was said, venerable sir, I said this to those wandering ascetics - 'I too, friends, do not understand any definite teaching taught by the ascetic Gotama - "The world is eternal" or "the world is non-eternal"... etc. "The Tathāgata neither exists nor does not exist after death"; but the ascetic Gotama declares a practice that is factual, true, real, the principle of the causal relationship of phenomena, the cosmic law of phenomena. And when one declares a practice that is factual, true, real, the principle of the causal relationship of phenomena, the cosmic law of phenomena, how indeed could an intelligent person like me not give thanks for the well-spoken words of the ascetic Gotama as well-spoken?"

423. "All these wandering ascetics, Poṭṭhapāda, are blind, without eyes; you alone among them have eyes. For indeed, Poṭṭhapāda, there are teachings that have been taught and laid down by me as definite; and indeed, Poṭṭhapāda, there are teachings that have been taught and laid down by me as not definite.

"And what, Poṭṭhapāda, are those teachings that have been taught and laid down by me as not definite? 'The world is eternal' - this, Poṭṭhapāda, is a teaching that has been taught and laid down by me as not definite; 'The world is non-eternal' - this, Poṭṭhapāda, is a teaching that has been taught and laid down by me as not definite; 'The world is finite' - this, Poṭṭhapāda... etc. 'The world is infinite' - this, Poṭṭhapāda... 'The soul is the same as the body' - this, Poṭṭhapāda... 'The soul is one thing and the body another' - this, Poṭṭhapāda... 'The Tathāgata exists after death' - this, Poṭṭhapāda... 'The Tathāgata does not exist after death' - this, Poṭṭhapāda... 'The Tathāgata both exists and does not exist after death' - this, Poṭṭhapāda... 'The Tathāgata neither exists nor does not exist after death' - this, Poṭṭhapāda, is a teaching that has been taught and laid down by me as not definite.

"And why, Poṭṭhapāda, have these teachings been taught and laid down by me as not definite? Because, Poṭṭhapāda, these are not connected with the goal, not connected with the Teaching, not fundamental to the holy life; they do not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore these have been taught and laid down by me as not definite."

The Definite Teaching

424. "And what, Poṭṭhapāda, are those teachings that have been taught and laid down by me as definite? 'This is suffering' - this, Poṭṭhapāda, is a teaching that has been taught and laid down by me as definite. 'This is the origin of suffering' - this, Poṭṭhapāda, is a teaching that has been taught and laid down by me as definite. 'This is the cessation of suffering' - this, Poṭṭhapāda, is a teaching that has been taught and laid down by me as definite. 'This is the practice leading to the cessation of suffering' - this, Poṭṭhapāda, is a teaching that has been taught and laid down by me as definite.

"And why, Poṭṭhapāda, have these teachings been taught and laid down by me as definite? Because, Poṭṭhapāda, these are connected with the goal, these are connected with the Teaching, these are fundamental to the holy life; these lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore these have been taught and laid down by me as definite.

425. "Poṭṭhapāda, there are some ascetics and brahmins who hold such views and such opinions - 'The self is exclusively happy and healthy after death.' Having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - "The self is exclusively happy and healthy after death"?' If when thus questioned by me they acknowledge 'yes.' Then I speak thus - 'But do you venerable ones dwell knowing and seeing an exclusively happy world?' Thus questioned, they say 'no.'

"Then I speak thus - 'But do you venerable ones perceive yourselves as exclusively happy for one night or one day or half a night or half a day?' Thus questioned, they say 'no.' Then I speak thus - 'But do you venerable ones know - "This is the path, this is the practice for the realisation of an exclusively happy world"?' Thus questioned, they say 'no.'

"Then I speak thus - 'But do you venerable ones hear the sound of those deities who have been reborn in an exclusively happy world, when they speak - "You are well practising, sirs, you are rightly practising, sirs, for the realisation of an exclusively happy world; for we too, sirs, having thus practised, have been reborn in an exclusively happy world"?' Thus questioned, they say 'no.'

"What do you think, Poṭṭhapāda, this being so, does not the speech of those ascetics and brahmins turn out to be worthless?" "Certainly, venerable sir, this being so, the speech of those ascetics and brahmins turns out to be worthless."

426. "Just as, Poṭṭhapāda, a man might speak thus - 'I desire and long for whoever is the most beautiful woman in this country.' They might say to him thus - 'Hey man, this most beautiful woman in the country whom you desire and long for, do you know whether that most beautiful woman is a noble woman or a brahmin woman or a merchant woman or a worker woman?' Thus questioned, he would say 'no.' They might say to him thus - 'Hey man, this most beautiful woman in the country whom you desire and long for, do you know whether that most beautiful woman is of such a name and such a clan, or whether she is tall or short or of medium height, or whether she is dark or brown or of golden complexion, or in which village or town or city she lives?' Thus questioned, he would say 'no.' They might say to him thus - 'Hey man, that which you neither know nor see, that you desire and long for?' Thus questioned, he would say 'yes.'

"What do you think, Poṭṭhapāda, this being so, does not the speech of that man turn out to be worthless?" "Certainly, venerable sir, this being so, the speech of that man turns out to be worthless."

"Just so, Poṭṭhapāda, those ascetics and brahmins who hold such views and such opinions - 'The self is exclusively happy and healthy after death.' Having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - "The self is exclusively happy and healthy after death"?' If when thus questioned by me they acknowledge 'yes.' Then I speak thus - 'But do you venerable ones dwell knowing and seeing an exclusively happy world?' Thus questioned, they say 'no.'

"Then I speak thus - 'But do you venerable ones perceive yourselves as exclusively happy for one night or one day or half a night or half a day?' Thus questioned, they say 'no.' Then I speak thus - 'But do you venerable ones know - "This is the path, this is the practice for the realisation of an exclusively happy world"?' Thus questioned, they say 'no.'

"Then I speak thus - 'But do you venerable ones hear the sound of those deities who have been reborn in an exclusively happy world, when they speak - "You are well practising, sirs, you are rightly practising, sirs, for the realisation of an exclusively happy world; for we too, sirs, having thus practised, have been reborn in an exclusively happy world"?' Thus questioned, they say 'no.'

"What do you think, Poṭṭhapāda, this being so, does not the speech of those ascetics and brahmins turn out to be worthless?" "Certainly, venerable sir, this being so, the speech of those ascetics and brahmins turns out to be worthless."

427. "Just as, Poṭṭhapāda, a man might make a ladder at a crossroads for ascending a mansion. They might say to him thus - 'Hey man, this mansion for ascending which you are making a ladder, do you know whether that mansion is in the eastern direction or the southern direction or the western direction or the northern direction, or whether it is high or low or of medium height?' Thus questioned, he would say 'no.' They might say to him thus - 'Hey man, that which you neither know nor see, for ascending that mansion you are making a ladder?' Thus questioned, he would say 'yes.'

"What do you think, Poṭṭhapāda, this being so, does not the speech of that man turn out to be worthless?" "Certainly, venerable sir, this being so, the speech of that man turns out to be worthless."

"Just so, Poṭṭhapāda, those ascetics and brahmins who hold such views and such opinions - 'The self is exclusively happy and healthy after death.' Having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - "The self is exclusively happy and healthy after death"?' If when thus questioned by me they acknowledge 'yes.' Then I speak thus - 'But do you venerable ones dwell knowing and seeing an exclusively happy world?' Thus questioned, they say 'no.'

"Then I speak thus - 'But do you venerable ones perceive yourselves as exclusively happy for one night or one day or half a night or half a day?' Thus questioned, they say 'no.' Then I speak thus - 'But do you venerable ones know - this is the path, this is the practice for the realisation of an exclusively happy world?' Thus questioned, they say 'no.'

"Then I speak thus - 'But do you venerable ones hear the sound of those deities who have been reborn in an exclusively happy world, when they speak - "You are well practising, sirs, you are rightly practising, sirs, for the realisation of an exclusively happy world; for we too, sirs, having thus practised, have been reborn in an exclusively happy world"?' Thus questioned, they say 'no.'

"What do you think, Poṭṭhapāda, this being so, does not the speech of those ascetics and brahmins turn out to be worthless?" "Certainly, venerable sir, this being so, the speech of those ascetics and brahmins turns out to be worthless."

The Three Acquisitions of a Personality

428. "There are, Poṭṭhapāda, three acquisitions of a personality - the gross acquisition of a personality, the mind-made acquisition of a personality, the immaterial acquisition of a personality. And which, Poṭṭhapāda, is the gross acquisition of a personality? Material, made of the four primary elements, feeding on edible food - this is the gross acquisition of a personality. Which is the mind-made acquisition of a personality? Material, mind-made, with all major and minor parts, with complete faculties - this is the mind-made acquisition of a personality. Which is the immaterial acquisition of a personality? Formless, made of perception - this is the immaterial acquisition of a personality.

429. "I teach the Teaching, Poṭṭhapāda, for the abandoning of even the gross acquisition of a personality - for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein. Now, Poṭṭhapāda, you might think thus - 'Defiling mental states will be abandoned, purifying mental states will increase, and one will, in this very life, having realised by direct knowledge oneself, having attained the fulfilment and expansion of wisdom, dwell therein, but it is a painful dwelling.' But this, Poṭṭhapāda, should not be seen thus. Defiling mental states will indeed be abandoned, and purifying mental states will increase, and one will, in this very life, having realised by direct knowledge oneself, having attained the fulfilment and expansion of wisdom, dwell therein, and there will be gladness and joy and tranquillity and mindfulness and full awareness and a happy dwelling.

430. "I teach the Teaching, Poṭṭhapāda, for the abandoning of even the mind-made acquisition of a personality - for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein. Now, Poṭṭhapāda, you might think thus - 'Defiling mental states will be abandoned, purifying mental states will increase, and one will, in this very life, having realised by direct knowledge oneself, having attained the fulfilment and expansion of wisdom, dwell therein, but it is a painful dwelling.' But this, Poṭṭhapāda, should not be seen thus. Defiling mental states will indeed be abandoned, and purifying mental states will increase, and one will, in this very life, having realised by direct knowledge oneself, having attained the fulfilment and expansion of wisdom, dwell therein, and there will be gladness and joy and tranquillity and mindfulness and full awareness and a happy dwelling.

431. "I teach the Teaching, Poṭṭhapāda, for the abandoning of even the immaterial acquisition of a personality - for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein. Now, Poṭṭhapāda, you might think thus - 'Defiling mental states will be abandoned, purifying mental states will increase, and one will, in this very life, having realised by direct knowledge oneself, having attained the fulfilment and expansion of wisdom, dwell therein, but it is a painful dwelling.' But this, Poṭṭhapāda, should not be seen thus. Defiling mental states will indeed be abandoned, and purifying mental states will increase, and one will, in this very life, having realised by direct knowledge oneself, having attained the fulfilment and expansion of wisdom, dwell therein, and there will be gladness and joy and tranquillity and mindfulness and full awareness and a happy dwelling.

432. "If others, Poṭṭhapāda, were to ask us thus - 'But which, friends, is that gross acquisition of a personality for the abandoning of which you teach the Teaching, so that for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein?' - being thus asked, we would answer them thus - 'This, friends, is that gross acquisition of a personality for the abandoning of which we teach the Teaching, so that for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein.'

433. "If others, Poṭṭhapāda, were to ask us thus - 'But which, friends, is that mind-made acquisition of a personality for the abandoning of which you teach the Teaching, so that for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein?' Being thus asked, we would answer them thus - 'This, friends, is that mind-made acquisition of a personality for the abandoning of which we teach the Teaching, so that for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein.'

434. "If others, Poṭṭhapāda, were to ask us thus - 'But which, friends, is that immaterial acquisition of a personality for the abandoning of which you teach the Teaching, so that for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein?' - being thus asked, we would answer them thus - 'This, friends, is that immaterial acquisition of a personality for the abandoning of which we teach the Teaching, so that for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein.'

"What do you think, Poṭṭhapāda, this being so, does not the speech turn out to be well-founded?" "Certainly, venerable sir, this being so, the speech turns out to be well-founded."

435. "Just as, Poṭṭhapāda, a man might make a ladder for ascending a mansion at the foot of that very mansion. They might say to him thus - 'Hey man, this mansion for ascending which you are making a ladder, do you know whether that mansion is in the eastern direction or the southern direction or the western direction or the northern direction, or whether it is high or low or of medium height?' He might speak thus - 'This, friend, is that mansion for ascending which I am making a ladder, at the foot of that very mansion.'

"What do you think, Poṭṭhapāda, this being so, does not the speech of that man turn out to be well-founded?" "Certainly, venerable sir, this being so, the speech of that man turns out to be well-founded."

436. "Just so, Poṭṭhapāda, if others were to ask us thus - 'But which, friends, is that gross acquisition of a personality... etc... But which, friends, is that mind-made acquisition of a personality... etc... But which, friends, is that immaterial acquisition of a personality for the abandoning of which you teach the Teaching, so that for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein?' - being thus asked, we would answer them thus - 'This, friends, is that immaterial acquisition of a personality for the abandoning of which we teach the Teaching, so that for those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourself, having attained the fulfilment and expansion of wisdom, dwell therein.'

"What do you think, Poṭṭhapāda, this being so, does not the speech turn out to be well-founded?" "Certainly, venerable sir, this being so, the speech turns out to be well-founded."

437. When this was said, Citta Hatthisāriputta said this to the Blessed One: "Venerable sir, at the time when there is the gross acquisition of a personality, at that time the mind-made acquisition of a personality is empty, the immaterial acquisition of a personality is empty; or his gross acquisition of a personality at that time is true. Venerable sir, at the time when there is the mind-made acquisition of a personality, at that time the gross acquisition of a personality is empty, the immaterial acquisition of a personality is empty; or his mind-made acquisition of a personality at that time is true. Venerable sir, at the time when there is the immaterial acquisition of a personality, at that time the gross acquisition of a personality is empty, the mind-made acquisition of a personality is empty; or his immaterial acquisition of a personality at that time is true."

"Citta, at the time when there is the gross acquisition of a personality, at that time it does not go by the term 'mind-made acquisition of a personality', nor does it go by the term 'immaterial acquisition of a personality'; at that time it goes only by the term 'gross acquisition of a personality'. Citta, at the time when there is the mind-made acquisition of a personality, at that time it does not go by the term 'gross acquisition of a personality', nor does it go by the term 'immaterial acquisition of a personality'; at that time it goes only by the term 'mind-made acquisition of a personality'. Citta, at the time when there is the immaterial acquisition of a personality, at that time it does not go by the term 'gross acquisition of a personality', nor does it go by the term 'mind-made acquisition of a personality'; at that time it goes only by the term 'immaterial acquisition of a personality'.

438. "If, Citta, they were to ask you thus - 'Did you exist in the past, it is not that you did not exist; will you exist in the future, it is not that you will not exist; do you exist now, it is not that you do not exist' - thus asked, Citta, how would you answer?"

"If, venerable sir, they were to ask me thus - 'Did you exist in the past, it is not that you did not exist; will you exist in the future, it is not that you will not exist; do you exist now, it is not that you do not exist.' Thus asked, venerable sir, I would answer thus - 'I existed in the past, it is not that I did not exist; I will exist in the future, it is not that I will not exist; I exist now, it is not that I do not exist.' Thus asked, venerable sir, I would answer thus."

"But if, Citta, they were to ask you thus - 'That past acquisition of a personality which you had, is that alone your true acquisition of a personality, the future empty, the present empty? That future acquisition of a personality which you will have, is that alone your true acquisition of a personality, the past empty, the present empty? That present acquisition of a personality which you now have, is that alone your true acquisition of a personality, the past empty, the future empty?' Thus asked, Citta, how would you answer?"

"But if, venerable sir, they were to ask me thus - 'That past acquisition of a personality which you had, is that alone your true acquisition of a personality, the future empty, the present empty. That future acquisition of a personality which you will have, is that alone your true acquisition of a personality, the past empty, the present empty. That present acquisition of a personality which you now have, is that alone your true acquisition of a personality, the past empty, the future empty?' Thus asked, venerable sir, I would answer thus - 'That past acquisition of a personality which I had, that alone was my true acquisition of a personality at that time, the future empty, the present empty. That future acquisition of a personality which I will have, that alone will be my true acquisition of a personality at that time, the past empty, the present empty. That present acquisition of a personality which I now have, that alone is my true acquisition of a personality, the past empty, the future empty.' Thus asked, venerable sir, I would answer thus."

439. "Just so, Citta, at the time when there is the gross acquisition of a personality, at that time it does not go by the term 'mind-made acquisition of a personality', nor does it go by the term 'immaterial acquisition of a personality'. At that time it goes only by the term 'gross acquisition of a personality'. Citta, at the time when there is the mind-made acquisition of a personality... etc. Citta, at the time when there is the immaterial acquisition of a personality, at that time it does not go by the term 'gross acquisition of a personality', nor does it go by the term 'mind-made acquisition of a personality'; at that time it goes only by the term 'immaterial acquisition of a personality'.

440. "Just as, Citta, from a cow comes milk, from milk comes curds, from curds comes butter, from butter comes ghee, from ghee comes the cream of ghee. At the time when there is milk, at that time it does not go by the term 'curds', nor does it go by the term 'butter', nor does it go by the term 'ghee', nor does it go by the term 'cream of ghee'; at that time it goes only by the term 'milk'. At the time when there are curds... etc. there is butter... there is ghee... there is the cream of ghee, at that time it does not go by the term 'milk', nor does it go by the term 'curds', nor does it go by the term 'butter', nor does it go by the term 'ghee'; at that time it goes only by the term 'cream of ghee'. Just so, Citta, at the time when there is the gross acquisition of a personality... etc. Citta, at the time when there is the mind-made acquisition of a personality... etc. Citta, at the time when there is the immaterial acquisition of a personality, at that time it does not go by the term 'gross acquisition of a personality', nor does it go by the term 'mind-made acquisition of a personality'; at that time it goes only by the term 'immaterial acquisition of a personality'. These, Citta, are popular names, popular language, popular expressions, popular designations, which the Tathāgata uses without adhering to them."

441. When this was said, the wanderer Poṭṭhapāda said this to the Blessed One - "Excellent, venerable sir! Excellent, venerable sir. Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms.' Just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

The Full Ordination of Citta and Hatthisāriputta

442. Then Citta Hatthisāriputta said this to the Blessed One: "Excellent, venerable sir; excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms.' Just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination."

443. Citta Hatthisāriputta received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Citta Hatthisāriputta, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being' - he directly knew. And the Venerable Citta Hatthisāriputta became one of the Worthy Ones.

The Discourse on Poṭṭhapāda is concluded as ninth.

10.

The Discourse to Subha

The Story of the Young Man Subha

444. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park, not long after the Blessed One had attained final Nibbāna. Now at that time the young brahmin Subha, son of Todeyya, was residing at Sāvatthī on some business.

445. Then the young brahmin Subha, son of Todeyya, addressed a certain young brahmin: "Come, young brahmin, go to where the ascetic Ānanda is; having approached, in my name ask the ascetic Ānanda about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort - 'The young brahmin Subha, son of Todeyya, asks the venerable Ānanda about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.' And say this: 'It would be good if the venerable Ānanda would approach the dwelling of the young brahmin Subha, son of Todeyya, out of compassion.'"

446. "Yes, sir," the young man replied to the young brahmin Subha, son of Todeyya, and approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young man said this to the Venerable Ānanda - "The young brahmin Subha, son of Todeyya, asks the venerable Ānanda about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort; and he says thus - 'It would be good if the venerable Ānanda would approach the dwelling of the young brahmin Subha, son of Todeyya, out of compassion.'"

447. When this was said, the Venerable Ānanda said this to that young brahmin - "It is not the right time, young brahmin. Today I have taken a dose of medicine. Perhaps tomorrow we might approach, taking into account the time and occasion."

"Yes, sir," the young brahmin replied to the Venerable Ānanda, and rising from his seat, he approached the young brahmin Subha, son of Todeyya; having approached, he said this to the young brahmin Subha, son of Todeyya: "We spoke to that venerable Ānanda in your name - 'The young brahmin Subha, son of Todeyya, asks the venerable Ānanda about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort, and says thus - "It would be good if the venerable Ānanda would approach the dwelling of the young brahmin Subha, son of Todeyya, out of compassion."' When this was said, sir, the ascetic Ānanda said this to me - 'It is not the right time, young brahmin. Today I have taken a dose of medicine. Perhaps tomorrow we might approach, taking into account the time and occasion.' Even so much, sir, is something accomplished, since that venerable Ānanda gave permission for approaching tomorrow."

448. Then the Venerable Ānanda, after that night had passed, having dressed in the earlier period of the day, taking his bowl and robe, with the monk Cetaka as his attendant monk, approached the dwelling of the young brahmin Subha, son of Todeyya; having approached, he sat down on the prepared seat.

Then the young brahmin Subha, son of Todeyya, approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young brahmin Subha, son of Todeyya, said this to the Venerable Ānanda - "For the venerable Ānanda was for a long time the attendant of that Master Gotama, one who kept near, one who stayed close by. The venerable Ānanda would know of which teachings that Master Gotama spoke in praise, and in which he instigated, established, and grounded this populace. Of which teachings, dear Ānanda, did that Master Gotama speak in praise; and in which did he instigate, establish, and ground this populace?"

449. "Young man, that Blessed One spoke in praise of three aggregates; and in these he instigated, established, and grounded this populace. Which three? The noble aggregate of morality, the noble aggregate of concentration, the noble aggregate of wisdom. Young man, that Blessed One spoke in praise of these three aggregates; and in these he instigated, established, and grounded this populace."

The Aggregate of Morality

450. "But what, dear Ānanda, is that noble aggregate of morality, of which that Master Gotama spoke in praise, and in which he instigated, established, and grounded this populace?"

"Here, young man, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Tathāgata. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. Having thus gone forth, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them, endowed with wholesome bodily action and verbal action, of pure livelihood, accomplished in morality, with guarded doors in the sense faculties, endowed with mindfulness and full awareness, content.

451. "And how, young man, is a monk accomplished in morality? Here, young man, a monk, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings. That a monk, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings; this is his morality. .

"While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: pacification rites, vow-fulfilling rites, spirit rites, earth magic, rain-making, drought-making, building consecration, ritual bathing, ceremonial washing, fire oblations, administering emetics, administering purgatives, administering expectorants, administering enemas, administering head treatments, preparing ear-oils, making eye-drops, administering nose treatments, applying collyrium, counter-applying collyrium, eye surgery, surgery, pediatrics, administering root medicines, binding on medicinal herbs - he abstains from such base arts and wrong livelihood. That a monk, while some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: pacification rites, vow-fulfilling rites, etc. binding on medicinal herbs - he abstains from such base arts and wrong livelihood. This is his morality.

452. "That monk, young man, thus accomplished in morality, sees no fear from any quarter, that is to say, from moral restraint. Just as, young man, a king of the warrior caste, anointed on the head, having destroyed his enemies, sees no fear from any quarter, that is to say, from adversaries. Just so, young man, a monk thus accomplished in morality sees no fear from any quarter, that is to say, from moral restraint. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness. Thus, young man, a monk is accomplished in morality.

453. "This, young man, is that noble aggregate of morality of which the Blessed One spoke in praise, and in which he instigated, established, and grounded this populace. And there is still more to be done."

"It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! This noble aggregate of morality, dear Ānanda, is complete, not incomplete. Such a complete noble aggregate of morality, dear Ānanda, I do not perceive among other ascetics and brahmins outside of this. If other ascetics and brahmins outside of this were to perceive such a complete noble aggregate of morality in themselves, they would be satisfied with just that much - 'This much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us.' And yet the venerable Ānanda says - 'There is still more to be done.'"

The Aggregate of Concentration

454. "But what, dear Ānanda, is that noble aggregate of concentration, of which that Master Gotama spoke in praise, and in which he instigated, established, and grounded this populace?"

"And how, young man, is a monk one with guarded doors in the sense faculties? Here, young man, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear... etc... Having smelled an odour with the nose... Having tasted a flavour with the tongue... Having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness. Thus, young man, a monk is one with guarded doors in the sense faculties.

455. "And how, young man, is a monk endowed with mindfulness and full awareness? Here, young man, a monk acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent. Thus, young man, a monk is endowed with mindfulness and full awareness.

456. "And how, young man, is a monk content? Here, young man, a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Just as, young man, a winged bird, wherever it flies, flies with its wings as its only burden; even so, young man, a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Thus, young man, a monk is content.

457. "He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, endowed with this noble contentment, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him.

458. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness. Having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse. Having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

459. "Just as, young man, a man having taken a loan might engage in business activities. Those business activities of his might succeed. He might put an end to whatever former principal debts there were, and there might be something left over for the maintenance of his wife. He would think thus - 'I formerly having taken a loan engaged in business activities. Those business activities of mine succeeded. I put an end to whatever former principal debts there were, and there is something left over for the maintenance of my wife.' On that account he would obtain gladness, he would attain pleasure.

460. "Just as, young man, a man might be sick, afflicted, severely ill; and food would not be agreeable to him, and there would be no strength in his body. At a later time he might be freed from that illness; and food would be agreeable to him, and there would be strength in his body. He would think thus - 'I was formerly sick, afflicted, severely ill; and food was not agreeable to me, and there was no strength in my body. Now I am freed from that illness; and food is agreeable to me, and there is strength in my body.' On that account he would obtain gladness, he would attain pleasure.

461. "Just as, young man, a man might be bound in a prison. At a later time he might be freed from that prison safely and without fear, and there would be no loss of his wealth. He would think thus - 'I was formerly bound in a prison. Now I am freed from that prison safely and without fear, and there is no loss of my wealth.' On that account he would obtain gladness, he would attain pleasure.

462. "Just as, young man, a man might be a slave, not self-dependent, dependent on others, not able to go where he wishes. At a later time he might be freed from that slavery, self-dependent, not dependent on others, a freeman, able to go where he wishes. He would think thus - 'I was formerly a slave, not self-dependent, dependent on others, not able to go where I wished. Now I am freed from that slavery, self-dependent, not dependent on others, a freeman, able to go where I wish.' On that account he would obtain gladness, he would attain pleasure.

463. "Just as, young man, a man with wealth and possessions might proceed along a highway through a wilderness where there is famine and peril. At a later time he might cross over that wilderness safely, and reach the edge of a village, secure and without peril. He would think thus - 'I formerly with wealth and possessions proceeded along a highway through a wilderness where there is famine and peril. Now I have crossed over that wilderness safely, and have reached the edge of a village, secure and without peril.' On that account he would obtain gladness, he would attain pleasure.

464. "Even so, young man, a monk regards these five hindrances not abandoned within himself just as a debt, just as an illness, just as a prison, just as slavery, just as a highway through a wilderness.

465. "Just as, young man, just as freedom from debt, just as health, just as release from bondage, just as freedom, just as a place of security. Even so, a monk regards these five hindrances as abandoned within himself.

466. "When he regards these five hindrances as abandoned within himself, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated.

467. He, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion.

"Just as, young man, a skilled bathman or his apprentice, having scattered bath powder in a bronze dish, might knead it by sprinkling it again and again with water. That ball of bath powder is permeated with moisture, pervaded by moisture, pervaded within and without by moisture, yet does not drip. Even so, young man, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. That a monk, young man, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. This is his concentration.

468. "Furthermore, young man, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration.

"Just as, young man, there might be a deep lake with a spring. It has no inlet for water from the eastern direction, no inlet for water from the southern direction, no inlet for water from the western direction, no inlet for water from the northern direction, and the rain god would not send down proper showers from time to time. Then cool streams of water, having sprung up from that very lake, would drench, steep, fill, and pervade that very lake with cool water, so that there would be no part of the entire lake unpervaded by cool water. Just so, young man, a monk... etc. that a monk, young man, with the subsiding of applied and sustained thought... etc. enters and dwells in the second meditative absorption, he drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration. This is his concentration.

469. "Furthermore, young man, with the fading away of rapture, a monk dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture.

"Just as, young man, in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within, and they, from their tips to their roots, are drenched, steeped, filled, and pervaded with cool water, so that there is no part of the entire water lilies, or lotuses, or white lotuses unpervaded by cool water. Just so, young man, a monk... etc. That, young man, a monk with the fading away of rapture... etc. enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture. This is his concentration.

470. "Furthermore, young man, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He sits having pervaded this very body with a pure and bright mind; there is nothing of his entire body unpervaded by the pure and bright mind.

"Just as, young man, a man having wrapped himself up to the head with a white cloth might be seated, so that there would be no part of his entire body untouched by the white cloth. Just so, young man, a monk... etc. That a monk, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He sits having pervaded this very body with a pure and bright mind; there is nothing of his entire body unpervaded by the pure and bright mind. This is his concentration.

471. "This, young man, is that noble aggregate of concentration of which the Blessed One spoke in praise, and in which he instigated, established, and grounded this populace. And there is still more to be done."

"It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! This noble aggregate of concentration, dear Ānanda, is complete, not incomplete. Such a complete noble aggregate of concentration, dear Ānanda, I do not perceive among other ascetics and brahmins outside of this. If other ascetics and brahmins outside of this were to perceive such a complete noble aggregate of concentration in themselves, they would be satisfied with just that much - 'This much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us.' And yet the venerable Ānanda says - 'And there is still more to be done.'"

The Aggregate of Wisdom

472. "But what, dear Ānanda, is that noble aggregate of wisdom, of which that Master Gotama spoke in praise, and in which he instigated, established, and grounded this populace?"

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards knowledge and vision. He thus understands: 'This body of mine is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction; and yet my consciousness is attached here, bound here.'

"Just as, young man, a lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, undisturbed, accomplished in every respect. Through it there might be strung a thread, blue or yellow or red or white or pale yellow. A man with eyes, having placed it in his hand, might review it: 'This lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, undisturbed, accomplished in every respect. Through it there is strung a thread, blue or yellow or red or white or pale yellow.' Even so, young man, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, the monk directs and inclines the mind towards knowledge and vision. He thus understands: 'This body of mine is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction. And yet my consciousness is attached here, bound here.' That a monk, young man, when the mind is thus concentrated... etc. having attained imperturbability, directs and inclines the mind towards knowledge and vision. He thus understands... etc. bound here.' This too is his wisdom.

473. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the creation of a mind-made body. He creates from this body another body, material, mind-made, complete with all limbs and faculties.

"Just as, young man, a man might draw out a reed from its sheath. He would think thus - 'This is the sheath, this is the reed; the sheath is one thing, the reed is another; yet the reed has been drawn out from the sheath.' Or else, young man, just as a man might draw out a sword from its scabbard. He would think thus - 'This is the sword, this is the scabbard; the sword is one thing, the scabbard is another; yet the sword has been drawn out from the scabbard.' Or else, young man, just as a man might pull out a snake from its slough. He would think thus - 'This is the snake, this is the slough; the snake is one thing, the slough is another; yet the snake has been pulled out from the slough.' Just so, young man, a monk... etc. That, young man, a monk, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, directs and inclines the mind towards the creation of a mind-made body... etc. This too is his wisdom.

474. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the various kinds of supernormal power. He experiences the various kinds of supernormal power. Having been one, he becomes many; having been many, he becomes one. He appears and vanishes; he goes unhindered through walls, through ramparts, through mountains, just as through space. He dives in and out of the earth just as in water. He goes on water without breaking it just as on earth. He travels cross-legged through space just as a winged bird. He fondles and strokes with his hand even the moon and sun, so mighty and powerful. He exercises mastery with his body even as far as the Brahma world.

"Just as, young man, a skilled potter or his apprentice, with well-prepared clay, whatever kind of vessel he might wish for, that very thing he would make and produce. Or else, young man, just as a skilled ivory-worker or his apprentice, with well-prepared ivory, whatever kind of ivory article he might wish for, that very thing he would make and produce. Or else, young man, just as a skilled goldsmith or his apprentice, with well-prepared gold, whatever kind of gold article he might wish for, that very thing he would make and produce. Just so, young man, a monk... etc. That, young man, a monk, when the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, directs and inclines the mind towards the various kinds of supernormal power. He experiences the various kinds of supernormal power. Having been one, he becomes many... etc. He exercises mastery with his body even as far as the Brahma world. This too is his wisdom.

475. "When the mind is thus concentrated... etc. having attained imperturbability, he directs and inclines the mind towards the divine ear element. With the divine ear element, purified and surpassing the human, he hears both sounds, divine and human, whether far or near. Just as, young man, a man travelling on a highway. He might hear the sound of a drum, the sound of a small drum, and the sound of a conch, small drum, and kettledrum. He would think thus - 'This is the sound of a drum', 'this is the sound of a small drum', 'this is the sound of a conch, small drum, and kettledrum'. Just so, young man, a monk... etc. That a monk, young man, when the mind is thus concentrated... etc. having attained imperturbability, he directs and inclines the mind towards the divine ear element. With the divine ear element, purified and surpassing the human, he hears both sounds, divine and human, whether far or near. This too is his wisdom.

476. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards knowledge of others' mental states. He understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust', he understands a mind with hate as 'a mind with hate', he understands a mind without hate as 'a mind without hate', he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion', he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind', he understands an exalted mind as 'an exalted mind', he understands a not exalted mind as 'a not exalted mind', he understands a surpassed mind as 'a surpassed mind', he understands an unsurpassed mind as 'an unsurpassed mind', he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind', he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'.

"Just as, young man, a woman or a man, young, youthful, desirous of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, would know if there is a mole as 'there is a mole', or would know if there is no mole as 'there is no mole'. Just so, young man, a monk... etc. That a monk, young man, when the mind is thus concentrated... etc. having attained imperturbability, he directs and inclines the mind towards knowledge of others' mental states. He understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as 'a mind with lust'... etc. he understands an unliberated mind as 'an unliberated mind'. This too is his wisdom.

477. "When the mind is thus concentrated... etc. having attained imperturbability, he directs and inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives. That is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.

"Just as, young man, a man might go from his own village to another village; from that village he might go to another village; he might return from that village to his own village. He would think thus - 'I went from my own village to that village; there I stood thus, sat thus, spoke thus, remained silent thus. From that village I went to that village; there too I stood thus, sat thus, spoke thus, remained silent thus. I have returned from that village to my own village.' Just so, young man, a monk... etc. That a monk, young man, when the mind is thus concentrated... etc. having attained imperturbability, he directs and inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives. That is: one birth... etc. thus with aspects and terms he recollects manifold past lives. This too is his wisdom.

478. "When the mind is thus concentrated... etc. having attained imperturbability, he directs and inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions: 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions.

"Just as, young man, there might be a mansion at a crossroads, and there a man with eyes, standing, might see people entering a house, leaving, walking along the road, or seated at the crossroads. He would think thus - 'These people are entering a house, these are leaving, these are walking along the road, these are seated at the crossroads.' Just so, young man, a monk... etc. That a monk, young man, when the mind is thus concentrated... etc. having attained imperturbability, he directs and inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. This too is his wisdom.

479. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering'; He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'

"Just as, young man, there might be a lake on a mountain top, clear, bright, and undisturbed. There a man with eyes, standing on the bank, might see oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still. He would think thus - 'This lake is clear, bright, and undisturbed. Here are these oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still.' Just so, young man, a monk... etc. That a monk, young man, when the mind is thus concentrated... etc. having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This too is his wisdom.

480. "This, young man, is that noble aggregate of wisdom of which the Blessed One spoke in praise, and in which he instigated, established, and grounded this populace. And there is nothing more to be done."

"It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! This noble aggregate of wisdom, dear Ānanda, is complete, not incomplete. Such a complete noble aggregate of wisdom, dear Ānanda, I do not perceive among other ascetics and brahmins outside of this. And there is nothing more to be done. Excellent, dear Ānanda, excellent, dear Ānanda! Just as, dear Ānanda, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by the Venerable Ānanda in many ways. I, dear Ānanda, go for refuge to that Master Gotama, to the Teaching, and to the Community of monks. May the Venerable Ānanda remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse on Subha is concluded as tenth.

11.

The Discourse to Kevaṭṭa

The Story of Kevaṭṭa the Householder's Son

481. Thus have I heard - On one occasion the Blessed One was dwelling at Nāḷandā in Pāvārika's mango grove. Then Kevaṭṭa, a householder's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Kevaṭṭa, the householder's son, said this to the Blessed One - "This Nāḷandā, Venerable Sir, is prosperous and flourishing, populous, crowded with people, and devoted to the Blessed One. It would be good, Venerable Sir, if the Blessed One would command a monk who would perform a wonder of supernormal power through super-human achievement; thus this Nāḷandā would become even more devoted to the Blessed One." When this was said, the Blessed One said this to Kevaṭṭa, the householder's son - "I do not, Kevaṭṭa, teach the Teaching to monks thus - 'Come, monks, perform a wonder of supernormal power through super-human achievement for the white-clothed laypeople.'"

482. For the second time, Kevaṭṭa, the householder's son, said this to the Blessed One - "I am not, venerable sir, disparaging the Blessed One; but I say thus - 'This Nāḷandā, venerable sir, is prosperous and flourishing, populous, crowded with people, and devoted to the Blessed One. It would be good, venerable sir, if the Blessed One would command a monk who would perform a wonder of supernormal power through super-human achievement; thus this Nāḷandā would become even more devoted to the Blessed One.'" For the second time the Blessed One said this to Kevaṭṭa, the householder's son - "I do not, Kevaṭṭa, teach the Teaching to monks thus - 'Come, monks, perform a wonder of supernormal power through super-human achievement for the white-clothed laypeople.'"

For the third time, Kevaṭṭa, the householder's son, said this to the Blessed One - "I am not, venerable sir, disparaging the Blessed One; but I say thus - 'This Nāḷandā, venerable sir, is prosperous and flourishing, populous, crowded with people, and devoted to the Blessed One. It would be good, venerable sir, if the Blessed One would command a monk who would perform a wonder of supernormal power through super-human achievement. Thus this Nāḷandā would become even more devoted to the Blessed One.'

The Wonder of Supernormal Power

483. "Kevaṭṭa, there are these three wonders that I have realised by direct knowledge myself and proclaimed. What three? The wonder of supernormal power, the wonder of mind-reading, the wonder of instruction.

484. "And what, Kevaṭṭa, is the wonder of supernormal power? Here, Kevaṭṭa, a monk experiences the various kinds of supernormal power. Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; He exercises mastery with his body even as far as the Brahma world.

"A certain faithful and devoted person sees that monk experiencing the various kinds of supernormal power - having been one, becoming many; having been many, becoming one; appearing and vanishing; going unhindered through walls, through ramparts, through mountains, just as through space; diving in and out of the earth just as in water; going on water without breaking it just as on earth; travelling cross-legged through space just as a winged bird; fondling and stroking with his hand even the moon and sun, so mighty and powerful; exercising mastery with his body even as far as the Brahma world.

"That faithful and devoted person reports this to a certain faithless and undevoted person: 'Wonderful indeed, friend, marvellous indeed, friend, is the great power and great majesty of the ascetic. I saw that monk experiencing the various kinds of supernormal power - having been one, becoming many; having been many, becoming one; etc. exercising mastery with his body even as far as the Brahma world.'

"That faithless and undevoted person might say to that faithful and devoted person thus: 'There is indeed, friend, a charm called Gandhārī. By means of that, the monk experiences the various kinds of supernormal power - having been one, he becomes many; having been many, he becomes one; etc. he exercises mastery with his body even as far as the Brahma world.'

"What do you think, Kevaṭṭa, would not that faithless and undevoted person say thus to that faithful and devoted person?" "He would, venerable sir." "Seeing this danger in the wonder of supernormal power, Kevaṭṭa, I am troubled, ashamed, and disgusted by the wonder of supernormal power."

The Wonder of Mind-Reading

485. "And what, Kevaṭṭa, is the wonder of mind-reading? Here, Kevaṭṭa, a monk announces the mind of other beings, of other persons, announces the mental factors, announces what has been reflected upon, announces what has been considered - 'Thus is your mind, in this way is your mind, such is your thought.'

"A certain faithful and devoted person sees that monk announcing the mind of other beings, of other persons, announcing the mental factors, announcing what has been reflected upon, announcing what has been considered - 'Thus is your mind, in this way is your mind, such is your thought.' That faithful and devoted person reports this to a certain faithless and undevoted person: 'Wonderful indeed, friend, marvellous indeed, friend, is the great power and great majesty of the ascetic. I saw that monk announcing the mind of other beings, of other persons, announcing the mental factors, announcing what has been reflected upon, announcing what has been considered - "Thus is your mind, in this way is your mind, such is your thought."'

"That faithless and undevoted person might say to that faithful and devoted person thus: 'There is indeed, friend, a charm called Maṇikā; by means of that, the monk announces the mind of other beings, of other persons, announces the mental factors, announces what has been reflected upon, announces what has been considered - "Thus is your mind, in this way is your mind, such is your thought."'

"What do you think, Kevaṭṭa, would not that faithless and undevoted person say thus to that faithful and devoted person?" "He would, venerable sir." "Seeing this danger in the wonder of mind-reading, Kevaṭṭa, I am troubled, ashamed, and disgusted by the wonder of mind-reading."

The Wonder of Instruction

486. "And what, Kevaṭṭa, is the wonder of instruction? Here, Kevaṭṭa, a monk instructs thus: 'Think in this way, do not think in that way, attend to the mind in this way, do not attend to the mind in that way, abandon this, enter upon and dwell in this.' This is called, Kevaṭṭa, the wonder of instruction.

"Furthermore, Kevaṭṭa, here a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One... etc. Thus, Kevaṭṭa, a monk is accomplished in morality... etc. he enters and dwells in the first meditative absorption. This too is called, Kevaṭṭa, the wonder of instruction... etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. This too is called, Kevaṭṭa, the wonder of instruction... etc. he directs and inclines the mind towards knowledge and vision... etc. this too is called, Kevaṭṭa, the wonder of instruction... etc. He understands: 'There is no more of this state of being'... etc. this too is called, Kevaṭṭa, the wonder of instruction.

"These, Kevaṭṭa, are the three wonders that I have realised by direct knowledge myself and proclaimed."

The Story of the Monk Seeking the Cessation of the Elements

487. "Once in the past, Kevaṭṭa, in this very community of monks, this reflection arose in the mind of a certain monk: 'Where do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'"

488. "Then, Kevaṭṭa, that monk attained such a concentration that when his mind was concentrated, the path leading to the gods became manifest. Then, Kevaṭṭa, that monk approached the gods (ruled by) the four great kings; having approached, he said this to the gods (ruled by) the four great kings - 'Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'"

"When this was said, Kevaṭṭa, the gods (ruled by) the four great kings said this to that monk - 'We too, monk, do not know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element. There are, monk, the four great kings who are more superior and more sublime than us. They would know this, where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element.'

489. Then, Kevaṭṭa, that monk approached the four great kings; having approached, he said this to the four great kings - 'Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'" When this was said, Kevaṭṭa, the four great kings said this to that monk - 'We too, monk, do not know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element. There are, monk, gods called the Thirty-three who are more superior and more sublime than us. They would know this, where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element.'

490. "Then, Kevaṭṭa, that monk approached the Thirty-three gods; having approached, he said this to the Thirty-three gods - 'Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'" When this was said, Kevaṭṭa, the Thirty-three gods said this to that monk - 'We too, monk, do not know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element. There is, monk, Sakka, the lord of the gods, who is more superior and more sublime than us. He would know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element.'

491. Then, Kevaṭṭa, that monk approached Sakka, the lord of the gods; having approached, he said this to Sakka, the lord of the gods - 'Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'" When this was said, Kevaṭṭa, Sakka, the lord of the gods, said this to that monk - 'I too, monk, do not know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element. There are, monk, gods called the Yāma gods... etc... the young god called Suyāma... gods called the Tusita gods... the young god called Santussita... gods called the Nimmānaratī gods... the young god called Sunimmita... gods called the Paranimmitavasavattī gods... the young god called Vasavattī who is more superior and more sublime than us. He would know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element.'

492. Then, Kevaṭṭa, that monk approached the young god Vasavattī; having approached, he said this to the young god Vasavattī - 'Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'" When this was said, Kevaṭṭa, the young god Vasavattī said this to that monk - 'I too, monk, do not know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element. There are, monk, gods called the Brahmā's retinue who are more superior and more sublime than us. They would know this, where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element.'

493. "Then, Kevaṭṭa, that monk attained such a concentration that when his mind was concentrated, the path leading to Brahmā became manifest. Then, Kevaṭṭa, that monk approached the gods of Brahmā's company; having approached, he said this to the gods of Brahmā's company - 'Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'" When this was said, Kevaṭṭa, the gods of Brahmā's company said this to that monk - 'We too, monk, do not know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element. There is, monk, Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be, who is more superior and more sublime than us. He would know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element.'

'But where, friends, is that Great Brahmā now?' 'We too, monk, do not know where Brahmā is or in which direction Brahmā is or in which place Brahmā is; but, monk, when signs appear, light arises, and radiance becomes manifest, Brahmā will appear, for this is the advanced sign of Brahmā's manifestation, namely that light arises and radiance becomes manifest.' Then, Kevaṭṭa, that Great Brahmā appeared before long.

494. "Then, Kevaṭṭa, that monk approached that Great Brahmā; having approached, he said this to that Great Brahmā - 'Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?' When this was said, Kevaṭṭa, that Great Brahmā said this to that monk - 'I, monk, am Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be.'

"For the second time, Kevaṭṭa, that monk said this to that Great Brahmā - 'I do not ask you thus, friend - "You are Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be." But thus I ask you, friend - "Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?"'

"For the second time, Kevaṭṭa, that Great Brahmā said this to that monk - 'I, monk, am Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be.' For the third time, Kevaṭṭa, that monk said this to that Great Brahmā - 'I do not ask you thus, friend - "You are Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be." But thus I ask you, friend - "Where, friends, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?"'

495. "Then, Kevaṭṭa, that Great Brahmā, having taken that monk by the arm and led him aside, said this to that monk - 'These gods of Brahmā's company, monk, know me thus: "There is nothing unknown to Brahmā, there is nothing unseen by Brahmā, there is nothing not understood by Brahmā, there is nothing not realised by Brahmā." Therefore I did not answer in their presence. I too, monk, do not know where these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element. Therefore, monk, this is your wrong-doing, this is your failure, that you, having passed over that Blessed One, undertook a search outside for the answer to this question. Go, monk, having approached that very Blessed One, ask this question, and as the Blessed One answers you, so you should remember it.'

496. "Then, Kevaṭṭa, that monk - just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the Brahma world, he appeared before me. Then, Kevaṭṭa, that monk, having paid respect to me, sat down to one side. Seated to one side, Kevaṭṭa, that monk said this to me - 'Where, venerable sir, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'"

The Simile of the Shore-Sighting Bird

497. "When this was said, I, Kevaṭṭa, said this to that monk: 'Once in the past, monk, seafaring merchants, having taken a shore-sighting bird, plunged into the ocean by boat. When the boat was out of sight of the shore, they released the shore-sighting bird. It goes to the eastern direction, goes to the southern direction, goes to the western direction, goes to the northern direction, goes to the zenith, goes to the intermediate directions. If it sees the shore all around, it goes just there. But if it does not see the shore all around, it returns to that very boat. Just so, monk, since searching as far as the Brahma world you did not find an answer to this question, you have returned to my presence. This question, monk, should not be asked thus: 'Where, venerable sir, do these four primary elements cease without remainder, as follows - the solid element, the liquid element, the heat element, and the air element?'"

498. "And this question, monk, should be asked thus:

499. "There is this explanation –

500. This is what the Blessed One said. Delighted, Kevaṭṭa, a householder's son, rejoiced in what the Blessed One had said.

The Discourse on Kevaṭṭa is concluded as eleventh.

12.

The Discourse to Lohicca

The Story of the Brahmin Lohicca

501. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, and arrived at Sālavatikā. Now at that time the brahmin Lohicca was dwelling at Sālavatikā, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Pasenadi of Kosala as a royal gift, a royal grant.

502. Now at that time such an evil wrong view had arisen in the brahmin Lohicca: "Here, if an ascetic or brahmin were to attain a wholesome mental state, having attained a wholesome mental state, he should not inform another. For what can one person do for another? Just as if, having cut an old bondage, one were to make another new bondage - thus I say this accomplishment is an evil state of greed. For what can one person do for another?"

503. The brahmin Lohicca heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, has arrived at Sālavatikā. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones."

504. Then the brahmin Lohicca addressed Rosika the barber: "Come, my dear Rosika, go to where the ascetic Gotama is; having approached, in my name ask the ascetic Gotama about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort - 'The brahmin Lohicca, Master Gotama, asks Master Gotama about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.' And say this: 'May Master Gotama consent to accept a meal from the brahmin Lohicca tomorrow together with the Community of monks.'"

505. "Yes, sir," the barber Rosika replied to the brahmin Lohicca and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the barber Rosika said this to the Blessed One - "The brahmin Lohicca, venerable sir, asks the Blessed One about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort; and he says thus - 'May the Blessed One consent to accept a meal from the brahmin Lohicca tomorrow together with the Community of monks.'" The Blessed One consented by silence.

506. Then the barber Rosika, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached the brahmin Lohicca; having approached, he said this to the brahmin Lohicca - "We spoke to that Blessed One in your name - 'The brahmin Lohicca, venerable sir, asks the Blessed One about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort; and he says thus - May the Blessed One consent to accept a meal from the brahmin Lohicca tomorrow together with the Community of monks.' And this was accepted by that Blessed One."

507. Then the brahmin Lohicca, after that night had passed, having had superior solid and soft food prepared at his own dwelling, addressed Rosika the barber: "Come, my dear Rosika, go to where the ascetic Gotama is; having approached, announce the time to the ascetic Gotama: 'It is time, Master Gotama, the meal is ready.'" "Yes, sir," the barber Rosika replied to the brahmin Lohicca and approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, the barber Rosika announced the time to the Blessed One: "It is time, venerable sir, the meal is ready."

508. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached Sālavatikā. Now at that time the barber Rosika was following closely behind the Blessed One. Then the barber Rosika said this to the Blessed One - "Venerable sir, such an evil wrong view has arisen in the brahmin Lohicca: 'Here, if an ascetic or brahmin were to attain a wholesome mental state, having attained a wholesome mental state, he should not inform another - for what can one person do for another? Just as if, having cut an old bondage, one were to make another new bondage - thus I say this accomplishment is an evil state of greed - for what can one person do for another?' It would be good, venerable sir, if the Blessed One would dissuade the brahmin Lohicca from this evil wrong view." "Perhaps it may be so, Rosika, perhaps it may be so, Rosika."

Then the Blessed One approached the dwelling of the brahmin Lohicca; having approached, he sat down on the prepared seat. Then the brahmin Lohicca with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food.

The Questioning of the Brahmin Lohicca

509. Then the brahmin Lohicca, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. To the brahmin Lohicca seated to one side, the Blessed One said this - "Is it true, Lohicca, that such an evil wrong view has arisen in you: 'Here, if an ascetic or brahmin were to attain a wholesome mental state, having attained a wholesome mental state, he should not inform another - for what can one person do for another? Just as if, having cut an old bondage, one were to make another new bondage - thus I say this accomplishment is an evil state of greed. For what can one person do for another?'" "Yes, Master Gotama." "What do you think, Lohicca, do you not dwell at Sālavatikā?" "Yes, Master Gotama." "Now, Lohicca, if someone were to speak thus - 'The brahmin Lohicca dwells at Sālavatikā. Whatever income arises from Sālavatikā, the brahmin Lohicca alone should consume it, he should not give to others.' One speaking thus, would he be one who creates an obstacle for those who depend on you, or not?"

"One who creates an obstacle, Master Gotama." "Being one who creates an obstacle, is he one who wishes for their welfare or one who wishes for their harm?" "One who wishes for their harm, Master Gotama." "For one who wishes for their harm, is a mind of friendliness or a mind of hostility present towards them?" "A mind of hostility, Master Gotama." "When a mind of hostility is present, is there wrong view or right view?" "Wrong view, Master Gotama." "For one of wrong view, Lohicca, I declare one of two destinations - either hell or the animal realm."

510. "What do you think, Lohicca, does not King Pasenadi of Kosala dwell in Kāsi-Kosala?" "Yes, Master Gotama." "Now, Lohicca, if someone were to speak thus - 'King Pasenadi of Kosala dwells in Kāsi-Kosala; whatever income arises in Kāsi-Kosala, King Pasenadi of Kosala alone should consume it, he should not give to others.' One speaking thus, would he be one who creates an obstacle for those who depend on King Pasenadi of Kosala, both you and others, or not?"

"One who creates an obstacle, Master Gotama." "Being one who creates an obstacle, is he one who wishes for their welfare or one who wishes for their harm?" "One who wishes for their harm, Master Gotama." "For one who wishes for their harm, is a mind of friendliness or a mind of hostility present towards them?" "A mind of hostility, Master Gotama." "When a mind of hostility is present, is there wrong view or right view?" "Wrong view, Master Gotama." "For one of wrong view, Lohicca, I declare one of two destinations - either hell or the animal realm."

511. "Thus indeed, Lohicca, if anyone were to speak thus: 'The brahmin Lohicca dwells at Sālavatikā; whatever income arises from Sālavatikā, the brahmin Lohicca alone should consume it, he should not give to others.' One speaking thus would be one who creates an obstacle for those who depend on him. Being one who creates an obstacle, he is one who wishes for their harm; for one who wishes for their harm, a mind of hostility is present; when a mind of hostility is present, there is wrong view. Just so, Lohicca, if anyone were to speak thus: "Here, if an ascetic or brahmin were to attain a wholesome mental state, having attained a wholesome mental state, he should not inform another. For what can one person do for another? Just as if, having cut an old bondage, one were to make another new bondage... etc... do for another.' One speaking thus, those sons of good family who, having come to the Teaching and discipline proclaimed by the Tathāgata, attain such a lofty distinction - who realize the fruition of stream-entry, who realize the fruition of once-returning, who realize the fruition of non-returning, who realize arahantship, and those who ripen the divine embryos for the production of divine existences - he is one who creates an obstacle for them; being one who creates an obstacle, he is one who wishes for their harm; for one who wishes for their harm, a mind of hostility is present; when a mind of hostility is present, there is wrong view. For one of wrong view, Lohicca, I declare one of two destinations - either hell or the animal realm.

512. "Thus indeed, Lohicca, if anyone were to speak thus: 'King Pasenadi of Kosala dwells in Kāsi-Kosala; whatever income arises in Kāsi-Kosala, King Pasenadi of Kosala alone should consume it, he should not give to others.' One speaking thus, he is one who creates an obstacle for those who depend on King Pasenadi of Kosala, both you and others. Being one who creates an obstacle, he is one who wishes for their harm; for one who wishes for their harm, a mind of hostility is present; when a mind of hostility is present, there is wrong view. Just so, Lohicca, if anyone were to speak thus: "Here, if an ascetic or brahmin were to attain a wholesome mental state, having attained a wholesome mental state, he should not inform another. For what can one person do for another? Just as... etc... For what can one person do for another?' One speaking thus, those sons of good family who, having come to the Teaching and discipline proclaimed by the Tathāgata, attain such a lofty distinction - who realize the fruition of stream-entry, who realize the fruition of once-returning, who realize the fruition of non-returning, who realize arahantship. And those who ripen the divine embryos for the production of divine existences - he is one who creates an obstacle for them; being one who creates an obstacle, he is one who wishes for their harm; for one who wishes for their harm, a mind of hostility is present; when a mind of hostility is present, there is wrong view. For one of wrong view, Lohicca, I declare one of two destinations - either hell or the animal realm.

The Three Worthy of Accusation

513. "Lohicca, there are three teachers in the world who are worthy of accusation; and whoever accuses such teachers, that accusation is factual, true, righteous, and blameless. Which three? Here, Lohicca, a certain teacher has gone forth from home into homelessness for the sake of a certain purpose, but that goal of asceticism has not been attained by him. He, not having attained that goal of asceticism, teaches the Teaching to his disciples - "This is for your welfare, this is for your happiness." His disciples do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction. He should be accused thus - "Venerable sir, you have gone forth from home into homelessness for the sake of a certain purpose, but that goal of asceticism has not been attained by you. Not having attained that goal of asceticism, you teach the Teaching to your disciples - 'This is for your welfare, this is for your happiness.' Those disciples of yours do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction. Just as one might approach a woman who is drawing back, or might embrace one who is turning away, thus I say this is an evil state of greed - for what can one person do for another?" This, Lohicca, is the first teacher who is worthy of accusation in the world; and whoever accuses such a teacher, that accusation is factual, true, righteous, and blameless.

514. "Furthermore, Lohicca, here a certain teacher has gone forth from home into homelessness for the sake of a certain purpose, but that goal of asceticism has not been attained by him. He, not having attained that goal of asceticism, teaches the Teaching to his disciples - "This is for your welfare, this is for your happiness." His disciples listen, lend an ear, apply their minds to final knowledge, and do not conduct themselves having turned aside from the Teacher's instruction. He should be accused thus - "Venerable sir, you have gone forth from home into homelessness for the sake of a certain purpose, but that goal of asceticism has not been attained by you. Not having attained that goal of asceticism, you teach the Teaching to your disciples - 'This is for your welfare, this is for your happiness.' Those disciples of yours listen, lend an ear, apply their minds to final knowledge, and do not conduct themselves having turned aside from the Teacher's instruction. Just as if, having left one's own field, one were to think another's field should be weeded - thus I say this accomplishment is an evil state of greed - for what can one person do for another?" This, Lohicca, is the second teacher who is worthy of accusation in the world; and whoever accuses such a teacher, that accusation is factual, true, righteous, and blameless.

515. "Furthermore, Lohicca, here a certain teacher has gone forth from home into homelessness for the sake of a certain purpose, and that goal of asceticism has been attained by him. He, having attained that goal of asceticism, teaches the Teaching to his disciples - "This is for your welfare, this is for your happiness." His disciples do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction. He should be accused thus - "Venerable sir, you have gone forth from home into homelessness for the sake of a certain purpose, and that goal of asceticism has been attained by you. Having attained that goal of asceticism, you teach the Teaching to your disciples - 'This is for your welfare, this is for your happiness.' Those disciples of yours do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction. Just as if, having cut an old bondage, one were to make another new bondage - thus I say this accomplishment is an evil state of greed. For what can one person do for another?" This, Lohicca, is the third teacher who is worthy of accusation in the world; and whoever accuses such a teacher, that accusation is factual, true, righteous, and blameless. These, Lohicca, are the three teachers who are worthy of accusation in the world, and whoever accuses such teachers, that accusation is factual, true, righteous, and blameless.

The Teacher Not Worthy of Accusation

516. When this was said, the brahmin Lohicca said this to the Blessed One - "But, Master Gotama, is there any teacher who is not worthy of accusation in the world?" "There is indeed, Lohicca, a teacher who is not worthy of accusation in the world." "But which, Master Gotama, is that teacher who is not worthy of accusation in the world?"

"Here, Lohicca, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One... etc. Thus, Lohicca, a monk is accomplished in morality... etc. he enters and dwells in the first meditative absorption... In whatever teacher, Lohicca, a disciple attains such a lofty distinction, this too, Lohicca, is a teacher who is not worthy of accusation in the world. And whoever accuses such a teacher, that accusation is not factual, false, not righteous, and blameable... etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. In whatever teacher, Lohicca, a disciple attains such a lofty distinction, this too, Lohicca, is a teacher who is not worthy of accusation in the world, and whoever accuses such a teacher, that accusation is not factual, false, not righteous, and blameable... he directs and inclines the mind towards knowledge and vision... etc. In whatever teacher, Lohicca, a disciple attains such a lofty distinction, this too, Lohicca, is a teacher who is not worthy of accusation in the world, and whoever accuses such a teacher, that accusation is not factual, false, not righteous, and blameable... he understands: 'There is no more of this state of being.' In whatever teacher, Lohicca, a disciple attains such a lofty distinction, this too, Lohicca, is a teacher who is not worthy of accusation in the world, and whoever accuses such a teacher, that accusation is not factual, false, not righteous, and blameable."

517. When this was said, the brahmin Lohicca said this to the Blessed One - "Just as, Master Gotama, a man might seize by the hair another man falling into a hellish precipice, pull him up, and establish him on firm ground, just so I, falling into a hellish precipice, have been pulled up and established on firm ground by Master Gotama. Excellent, Master Gotama, excellent, Master Gotama. Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse on Lohicca is concluded as twelfth.

13.

The Discourse on the Threefold Knowledge

518. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, and arrived at a brahmin village of the Kosalans named Manasākaṭa. There the Blessed One stayed at Manasākaṭa, to the north of Manasākaṭa, on the bank of the river Aciravatī, in a mango grove.

519. Now at that time several well-known wealthy brahmins were dwelling at Manasākaṭa, as follows: the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇusoṇi, the brahmin Todeyya, and other well-known wealthy brahmins.

520. Then, as the young men Vāseṭṭha and Bhāradvāja were walking up and down and wandering about on a walk, a discussion arose about the path and the non-path. Then the young man Vāseṭṭha said thus: "This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā, which has been declared by the brahmin Pokkharasāti." The young man Bhāradvāja also said thus: "This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā, which has been declared by the brahmin Tārukkha." Indeed the young man Vāseṭṭha was not able to convince the young man Bhāradvāja, nor was the young man Bhāradvāja able to convince the young man Vāseṭṭha.

521. Then the young man Vāseṭṭha addressed the young man Bhāradvāja: "This, Bhāradvāja, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is staying at Manasākaṭa, to the north of Manasākaṭa, on the bank of the river Aciravatī, in a mango grove. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' Come, friend Bhāradvāja, let us go to where the ascetic Gotama is; having approached, we will ask the ascetic Gotama about this matter. As the ascetic Gotama answers us, so we will remember it." "Yes, friend," the young man Bhāradvāja assented to the young man Vāseṭṭha.

The Discussion on the Path and the Non-Path

522. Then the young men Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, the young man Vāseṭṭha said this to the Blessed One - "Here, Master Gotama, as we were walking up and down and wandering about on a walk, a discussion arose about the path and the non-path. I say thus - 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā, which has been declared by the brahmin Pokkharasāti.' The young man Bhāradvāja said thus - 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā, which has been declared by the brahmin Tārukkha.' Here, Master Gotama, there is strife, there is contention, there is difference of views."

523. "Thus indeed, Vāseṭṭha, you speak thus - "This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā, which has been declared by the brahmin Pokkharasāti." The young man Bhāradvāja said thus - 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā, which has been declared by the brahmin Tārukkha.' Then about what, Vāseṭṭha, is your strife, about what is your contention, about what is your difference of views?"

524. "About the path and the non-path, Master Gotama. Although, Master Gotama, brahmins proclaim various paths - the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, the Bavhārijjha brahmins - yet all of them are leading to liberation, leading one who practises them to companionship with Brahmā.

Just as, Master Gotama, even if there are many different paths not far from a village or a town, yet all of them come together at the village; even so, Master Gotama, although brahmins proclaim various paths - the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, the Bavhārijjha brahmins - yet all of them are leading to liberation, leading one who practises them to companionship with Brahmā."

The Questioning of the Young Man Vāseṭṭha

525. "Do you say 'they lead out,' Vāseṭṭha?" "I say 'they lead out,' Master Gotama." "Do you say 'they lead out,' Vāseṭṭha?" "I say 'they lead out,' Master Gotama." "Do you say 'they lead out,' Vāseṭṭha?" "I say 'they lead out,' Master Gotama."

"But then, Vāseṭṭha, is there any single brahmin among the brahmins who possess the threefold true knowledge by whom Brahmā has been seen face to face?" "No indeed, Master Gotama."

"But then, Vāseṭṭha, is there any single teacher among the brahmins who possess the threefold true knowledge by whom Brahmā has been seen face to face?" "No indeed, Master Gotama."

"But then, Vāseṭṭha, is there any single teacher's teacher among the brahmins who possess the threefold true knowledge by whom Brahmā has been seen face to face?" "No indeed, Master Gotama."

"But then, Vāseṭṭha, is there anyone among the brahmins who possess the threefold true knowledge up to the seventh generation of teachers by whom Brahmā has been seen face to face?" "No indeed, Master Gotama."

526. "But then, Vāseṭṭha, did even those who were the ancient sages of the brahmins who possess the threefold true knowledge, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins who possess the threefold true knowledge of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - did even they say - 'We know this, we see this, where Brahmā is or in which direction Brahmā is or in which place Brahmā is'?" "No indeed, Master Gotama."

527. "Thus indeed, Vāseṭṭha, there is not any single brahmin among the brahmins who possess the threefold true knowledge by whom Brahmā has been seen face to face. There is not any single teacher among the brahmins who possess the threefold true knowledge by whom Brahmā has been seen face to face. There is not any single teacher's teacher among the brahmins who possess the threefold true knowledge by whom Brahmā has been seen face to face. There is not anyone among the brahmins who possess the threefold true knowledge up to the seventh generation of teachers by whom Brahmā has been seen face to face. Even those who were the ancient sages of the brahmins who possess the threefold true knowledge, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins who possess the threefold true knowledge of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - even they did not speak thus - 'We know this, we see this, where Brahmā is or in which direction Brahmā is or in which place Brahmā is.' Yet those brahmins who possess the threefold true knowledge speak thus - 'What we do not know, what we do not see, to companionship with that we teach the path. This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā.'"

528. "What do you think, Vāseṭṭha, this being so, does not the speech of the brahmins who possess the threefold true knowledge turn out to be worthless?" "Certainly, Master Gotama, this being so, the speech of the brahmins who possess the threefold true knowledge turns out to be worthless."

"Good, Vāseṭṭha, that indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge will teach the path to companionship with that which they do not know, which they do not see. 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā' - this is impossible.

529. "Just as, Vāseṭṭha, a file of blind men clinging to one another, the first one does not see, the middle one does not see, the last one does not see. Even so, Vāseṭṭha, methinks the speech of the brahmins who possess the threefold true knowledge is like a file of blind men: the first one does not see, the middle one does not see, the last one does not see. This speech of these brahmins who possess the threefold true knowledge turns out to be ridiculous, turns out to be mere words, turns out to be void, turns out to be hollow.

530. "What do you think, Vāseṭṭha, do the brahmins who possess the threefold true knowledge see the moon and sun, as do many other people, from where the moon and sun rise and where they set, imploring, praising, with joined palms, paying homage, moving round and round?"

"Yes, Master Gotama, the brahmins who possess the threefold true knowledge see the moon and sun, as do many other people, from where the moon and sun rise and where they set, imploring, praising, with joined palms, paying homage, moving round and round."

531. "What do you think, Vāseṭṭha, the moon and sun that the brahmins who possess the threefold true knowledge see, as do many other people, from where the moon and sun rise and where they set, imploring, praising, with joined palms, paying homage, moving round and round - are the brahmins who possess the threefold true knowledge able to teach the path to companionship with the moon and sun - 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with the moon and sun'?" "No indeed, Master Gotama."

"Thus indeed, Vāseṭṭha, the moon and sun that the brahmins who possess the threefold true knowledge see, as do many other people, from where the moon and sun rise and where they set, imploring, praising, with joined palms, paying homage, moving round and round - even they are not able to teach the path to companionship with the moon and sun - 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with the moon and sun.'

532. "Thus indeed Brahmā has not been seen face to face by the brahmins who possess the threefold true knowledge. Nor indeed has Brahmā been seen face to face by the teachers of the brahmins who possess the threefold true knowledge. Nor indeed has Brahmā been seen face to face by the teachers' teachers of the brahmins who possess the threefold true knowledge. Nor indeed has Brahmā been seen face to face by those up to the seventh generation of teachers of the brahmins who possess the threefold true knowledge. Even those who were the ancient sages of the brahmins who possess the threefold true knowledge, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins who possess the threefold true knowledge of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - even they did not speak thus - 'We know this, we see this, where Brahmā is or in which direction Brahmā is or in which place Brahmā is.' Yet those brahmins who possess the threefold true knowledge speak thus - 'What we do not know, what we do not see, to companionship with that we teach the path. This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā.'"

533. "What do you think, Vāseṭṭha, this being so, does not the speech of the brahmins who possess the threefold true knowledge turn out to be worthless?" "Certainly, Master Gotama, this being so, the speech of the brahmins who possess the threefold true knowledge turns out to be worthless."

"Good, Vāseṭṭha, that indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge will teach the path to companionship with that which they do not know, which they do not see - 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā' - this is impossible.

The Simile of the Country Belle

534. "Just as, Vāseṭṭha, a man might speak thus - 'I desire and long for whoever is the most beautiful woman in this country.' They might say to him thus - 'Hey man, this most beautiful woman in the country whom you desire and long for, do you know whether that most beautiful woman is a noble woman or a brahmin woman or a merchant woman or a worker woman?' Thus questioned, he would say 'no.'

They might say to him thus - 'Hey man, this most beautiful woman in the country whom you desire and long for, do you know whether that most beautiful woman is of such a name and such a clan, or whether she is tall or short or of medium height, or whether she is dark or brown or of golden complexion, or in which village or town or city she lives?' Thus questioned, he would say 'no.' They might say to him thus - 'Hey man, that which you neither know nor see, that you desire and long for?' Thus questioned, he would say 'yes.'

535. "What do you think, Vāseṭṭha, this being so, does not the speech of that man turn out to be worthless?" "Certainly, Master Gotama, this being so, the speech of that man turns out to be worthless."

536. "Even so, Vāseṭṭha, indeed Brahmā has not been seen face to face by the brahmins who possess the threefold true knowledge, nor indeed has Brahmā been seen face to face by the teachers of the brahmins who possess the threefold true knowledge, nor indeed has Brahmā been seen face to face by the teachers' teachers of the brahmins who possess the threefold true knowledge. Nor indeed has Brahmā been seen face to face by those up to the seventh generation of teachers of the brahmins who possess the threefold true knowledge. Even those who were the ancient sages of the brahmins who possess the threefold true knowledge, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins who possess the threefold true knowledge of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - even they did not speak thus - 'We know this, we see this, where Brahmā is or in which direction Brahmā is or in which place Brahmā is.' Yet those brahmins who possess the threefold true knowledge speak thus - 'What we do not know, what we do not see, to companionship with that we teach the path. This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā.'"

537. "What do you think, Vāseṭṭha, this being so, does not the speech of the brahmins who possess the threefold true knowledge turn out to be worthless?" "Certainly, Master Gotama, this being so, the speech of the brahmins who possess the threefold true knowledge turns out to be worthless."

"Good, Vāseṭṭha, that indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge will teach the path to companionship with that which they do not know, which they do not see - 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā' - this is impossible.

The Simile of the Ladder

538. "Just as, Vāseṭṭha, a man might make a ladder at a crossroads - for ascending a mansion. They might say to him thus - 'Hey man, this mansion for ascending which you are making a ladder, do you know that mansion - whether it is in the eastern direction or the southern direction or the western direction or the northern direction, or whether it is high or low or of medium height?' Thus questioned, he would say 'no.'

They might say to him thus - 'Hey man, that which you neither know nor see, for ascending that mansion you are making a ladder?' Thus questioned, he would say 'yes.'

539. "What do you think, Vāseṭṭha, this being so, does not the speech of that man turn out to be worthless?" "Certainly, Master Gotama, this being so, the speech of that man turns out to be worthless."

540. "Even so, Vāseṭṭha, indeed Brahmā has not been seen face to face by the brahmins who possess the threefold true knowledge, nor indeed has Brahmā been seen face to face by the teachers of the brahmins who possess the threefold true knowledge, nor indeed has Brahmā been seen face to face by the teachers' teachers of the brahmins who possess the threefold true knowledge, nor indeed has Brahmā been seen face to face by those up to the seventh generation of teachers of the brahmins who possess the threefold true knowledge. Even those who were the ancient sages of the brahmins who possess the threefold true knowledge, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins who possess the threefold true knowledge of today, who sing along with them, recite along with them, repeat what was spoken, recite what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu - even they did not speak thus - 'We know this, we see this, where Brahmā is or in which direction Brahmā is or in which place Brahmā is.' Yet those brahmins who possess the threefold true knowledge speak thus - 'What we do not know, what we do not see, to companionship with that we teach the path. This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā.'

541. "What do you think, Vāseṭṭha, this being so, does not the speech of the brahmins who possess the threefold true knowledge turn out to be worthless?" "Certainly, Master Gotama, this being so, the speech of the brahmins who possess the threefold true knowledge turns out to be worthless."

"Good, Vāseṭṭha. That indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge will teach the path to companionship with that which they do not know, which they do not see. 'This alone is the straight path, this is the direct way leading to liberation, leading one who practises it to companionship with Brahmā' - this is impossible.

The Simile of the River Aciravatī

542. "Just as, Vāseṭṭha, this river Aciravatī is full of water, level to the brim, so that a crow could drink from it. Then a man might come along, wishing for the far shore, seeking the far shore, going to the far shore, wanting to cross to the far shore. He, standing on the near bank, might call to the far bank - 'Come, far shore, come, far shore.'

543. "What do you think, Vāseṭṭha, would the far bank of the river Aciravatī come to the near bank for that man by reason of calling, or by reason of requesting, or by reason of longing, or by reason of rejoicing?" "No indeed, Master Gotama."

544. "Even so, Vāseṭṭha, the brahmins who possess the threefold true knowledge, having abandoned those qualities that make one a brahmin and living accordingly, having accepted those qualities that make one a non-brahmin and living accordingly, thus said - 'We invoke Indra, we invoke Soma, we invoke Varuṇa, we invoke Īsāna, we invoke Pajāpati, we invoke Brahmā, we invoke Mahiddhi, we invoke Yama.'

"That indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge, having abandoned those qualities that make one a brahmin and living accordingly, having accepted those qualities that make one a non-brahmin and living accordingly, by reason of invoking, or by reason of requesting, or by reason of longing, or by reason of rejoicing, upon the body's collapse at death will attain to companionship with Brahmā - this is impossible.

545. "Just as, Vāseṭṭha, this river Aciravatī is full of water, level to the brim, so that a crow could drink from it. Then a man might come along, wishing for the far shore, seeking the far shore, going to the far shore, wanting to cross to the far shore. He, on the near bank, is bound with his hands tied behind his back with a strong chain, tightly bound.

"What do you think, Vāseṭṭha, would that man go from the near bank of the river Aciravatī to the far bank?" "No indeed, Master Gotama."

546. "Even so, Vāseṭṭha, these five types of sensual pleasure are called fetters in the Noble One's discipline, and are also called bondage. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. Sounds cognizable by ear... etc... Odours cognizable by nose... Flavours cognizable by tongue... Tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing.

"These, Vāseṭṭha, are the five types of sensual pleasure that are called fetters in the Noble One's discipline, and are also called bondage. These five types of sensual pleasure, Vāseṭṭha, the brahmins who possess the threefold true knowledge consume while bound by greed, infatuated, immersed, not seeing the danger, without wisdom of escape. That indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge, having abandoned those qualities that make one a brahmin and living accordingly, having accepted those qualities that make one a non-brahmin and living accordingly, consuming the five types of sensual pleasure while bound by greed, infatuated, immersed, not seeing the danger, without wisdom of escape, bound by the fetter and bondage of sensuality, upon the body's collapse at death will attain to companionship with Brahmā - this is impossible.

547. "Just as, Vāseṭṭha, this river Aciravatī is full of water, level to the brim, so that a crow could drink from it. Then a man might come along, wishing for the far shore, seeking the far shore, going to the far shore, wanting to cross to the far shore. He, on the near bank, having wrapped himself up to the head, might lie down.

"What do you think, Vāseṭṭha, would that man go from the near bank of the river Aciravatī to the far bank?" "No indeed, Master Gotama."

548. "Even so, Vāseṭṭha, these five mental hindrances are called obstructions in the Noble One's discipline, and are also called hindrances, and are also called coverings, and are also called envelopings. Which five? The mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt. These, Vāseṭṭha, are the five mental hindrances that are called obstructions in the Noble One's discipline, and are also called hindrances, and are also called coverings, and are also called envelopings.

549. "Vāseṭṭha, these brahmins who possess the threefold true knowledge are obstructed, hindered, bound, and enveloped by these five mental hindrances. That indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge, having abandoned those qualities that make one a brahmin and living accordingly, having accepted those qualities that make one a non-brahmin and living accordingly, obstructed, hindered, bound, and enveloped by the five mental hindrances, upon the body's collapse at death will attain to companionship with Brahmā" - this is impossible.

The Discussion on Comparison

550. "What do you think, Vāseṭṭha, what have you heard from the brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - is Brahmā with possessions or without possessions?" "Without possessions, Master Gotama." "With a mind of enmity or without a mind of enmity?" "Without a mind of enmity, Master Gotama." "With a mind of ill-will or without a mind of ill-will?" "Without a mind of ill-will, Master Gotama." "With a defiled mind or with an undefiled mind?" "With an undefiled mind, Master Gotama." "Wielding power or not wielding power?" "Wielding power, Master Gotama."

"What do you think, Vāseṭṭha, are the brahmins who possess the threefold true knowledge with possessions or without possessions?" "With possessions, Master Gotama." "With minds of enmity or without minds of enmity?" "With minds of enmity, Master Gotama." "With minds of ill-will or without minds of ill-will?" "With minds of ill-will, Master Gotama." "With defiled minds or with undefiled minds?" "With defiled minds, Master Gotama." "Wielding power or not wielding power?" "Not wielding power, Master Gotama."

551. "Thus indeed, Vāseṭṭha, the brahmins who possess the threefold true knowledge are with possessions, while Brahmā is without possessions. Now, does it fit, does it agree, that those brahmins who possess the threefold true knowledge who are with possessions should be together with Brahmā who is without possessions?" "No indeed, Master Gotama." "Good, Vāseṭṭha, that indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge who are with possessions, upon the body's collapse at death, will attain to companionship with Brahmā who is without possessions - this is impossible.

"Thus indeed, Vāseṭṭha, the brahmins who possess the threefold true knowledge are with minds of enmity, while Brahmā is without a mind of enmity... etc... the brahmins who possess the threefold true knowledge are with minds of ill-will, while Brahmā is without a mind of ill-will... the brahmins who possess the threefold true knowledge are with defiled minds, while Brahmā is with an undefiled mind... the brahmins who possess the threefold true knowledge are not wielding power, while Brahmā is wielding power. Now, does it fit, does it agree, that those brahmins who possess the threefold true knowledge who are not wielding power should be together with Brahmā who is wielding power?" "No indeed, Master Gotama." "Good, Vāseṭṭha, that indeed, Vāseṭṭha, those brahmins who possess the threefold true knowledge who are not wielding power, upon the body's collapse at death, will attain to companionship with Brahmā who is wielding power - this is impossible.

552. "But here, Vāseṭṭha, these brahmins who possess the threefold true knowledge, having sunk down, sink further; having sunk further, they reach distress; they cross over, methinks, on dry ground. Therefore this is called the desert of the threefold true knowledge for brahmins who possess the threefold true knowledge, it is also called the wilderness of the threefold true knowledge, it is also called the disaster of the threefold true knowledge."

553. When this was said, the young man Vāseṭṭha said this to the Blessed One - "I have heard this, Master Gotama, the ascetic Gotama knows the path to companionship with Brahmā." "What do you think, Vāseṭṭha? Is Manasākaṭa near from here, is Manasākaṭa not far from here?" "Yes, Master Gotama, Manasākaṭa is near from here, Manasākaṭa is not far from here."

554. "What do you think, Vāseṭṭha, suppose there were a man born and brought up in Manasākaṭa. If they were to ask him, just after he had left Manasākaṭa, about the path to Manasākaṭa. Would there be, Vāseṭṭha, for that man born and brought up in Manasākaṭa, when asked about the path to Manasākaṭa, any hesitation or confusion?" "No indeed, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that man was born and brought up in Manasākaṭa, and all the paths to Manasākaṭa are well known to him."

"There might be, Vāseṭṭha, for that man born and brought up in Manasākaṭa, when asked about the path to Manasākaṭa, some hesitation or confusion, but there would never be for the Tathāgata, when asked about the Brahma world or the practice leading to the Brahma world, any hesitation or confusion. I understand Brahmā, Vāseṭṭha, and the Brahma world, and the practice leading to the Brahma world, and how one who has practised thus has been reborn in the Brahma world - that too I understand."

555. When this was said, the young man Vāseṭṭha said this to the Blessed One - "I have heard this, Master Gotama, the ascetic Gotama teaches the path to companionship with Brahmā." "Good! May Master Gotama teach us the path to companionship with Brahmā. May Master Gotama raise up the brahmin generation." "If so, Vāseṭṭha, listen; pay close attention; I will speak." "Yes, sir," the young man Vāseṭṭha assented to the Blessed One.

The Teaching on the Path to the Brahma World

556. The Blessed One said this - "Here, Vāseṭṭha, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One... etc. Thus, Vāseṭṭha, a monk is accomplished in morality... etc. When he regards these five hindrances as abandoned within himself, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated.

"He dwells having pervaded one direction with a mind accompanied by friendliness. Likewise the second. Likewise the third. Likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will.

"Just as, Vāseṭṭha, a powerful conch-blower would with little difficulty make himself heard in the four directions; even so, Vāseṭṭha, when the liberation of mind through friendliness is thus developed, whatever action done within limits does not remain there, does not persist there. This too, Vāseṭṭha, is a path to companionship with Brahmā.

"Furthermore, Vāseṭṭha, a monk with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. dwells having pervaded one direction with a mind accompanied by equanimity. Likewise the second. Likewise the third. Likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

"Just as, Vāseṭṭha, a powerful conch-blower would with little difficulty make himself heard in the four directions. Even so, Vāseṭṭha, when the liberation of mind through equanimity is thus developed, whatever action done within limits does not remain there, does not persist there. This, Vāseṭṭha, is a path to companionship with Brahmā.

557. "What do you think, Vāseṭṭha, is a monk who dwells thus with possessions or without possessions?" "Without possessions, Master Gotama." "With a mind of enmity or without a mind of enmity?" "Without a mind of enmity, Master Gotama." "With a mind of ill-will or without a mind of ill-will?" "Without a mind of ill-will, Master Gotama." "With a defiled mind or with an undefiled mind?" "With an undefiled mind, Master Gotama." "Wielding power or not wielding power?" "Wielding power, Master Gotama."

"Thus indeed, Vāseṭṭha, the monk is without possessions, Brahmā is without possessions. Now, does it fit, does it agree, that a monk who is without possessions should be together with Brahmā who is without possessions?" "Yes, Master Gotama." "Good, Vāseṭṭha, that indeed, Vāseṭṭha, a monk who is without possessions, upon the body's collapse at death, will attain to companionship with Brahmā who is without possessions - this is possible.

558. "Thus indeed, Vāseṭṭha, a monk is without a mind of enmity, Brahmā is without a mind of enmity... etc... a monk is without a mind of ill-will, Brahmā is without a mind of ill-will... a monk is with an undefiled mind, Brahmā is with an undefiled mind... a monk is wielding power, Brahmā is wielding power. Now, does it fit, does it agree, that a monk who is wielding power should be together with Brahmā who is wielding power?" "Yes, Master Gotama." "Good, Vāseṭṭha, that indeed, Vāseṭṭha, a monk who is wielding power, upon the body's collapse at death, will attain to companionship with Brahmā who is wielding power - this is possible."

559. When this was said, the young men Vāseṭṭha and Bhāradvāja said to the Blessed One: "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life."

The Discourse on the Threefold Knowledge is concluded as thirteenth.

The Chapter on the Aggregate of Virtue is concluded.

Its summary:

The Pāḷi of the Chapter on the Aggregate of Virtue is concluded.