55 (1) Soṇa

Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Now on that occasion the Venerable Soṇa was dwelling at Rājagaha in the Cool Grove. Then, while the Venerable Soṇa was alone in seclusion, the following course of thought arose in his mind: “I am one of the Blessed One’s most energetic disciples, yet my mind has not been liberated from the taints by non-clinging. Now there is wealth in my family, and it is possible for me to enjoy my wealth and do meritorious deeds. Let me then give up the training and return to the lower life, so that I can enjoy my wealth and do meritorious deeds.”

Then, having known with his own mind the course of thought in the Venerable Soṇa’s mind, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared on Mount Vulture Peak and appeared in the Cool Grove in the presence of the Venerable Soṇa. The Blessed One sat down on the seat prepared for him. The Venerable Soṇa paid homage to the Blessed One and sat down to one side. The Blessed One then said to him:

“Soṇa, when you were alone in seclusion, didn’t the following course of thought arise in your mind: ‘I am one of the Blessed One’s most energetic disciples, yet my mind has not been liberated from the taints by non-clinging. Now there is wealth in my family, and it is possible for me to enjoy my wealth and do meritorious deeds. Let me then give up the training and return to the lower life, so that I can enjoy my wealth and do meritorious deeds’?”

“Yes, Bhante.”

“Tell me, Soṇa, in the past, when you lived at home, weren’t you skilled at the lute?”

“Yes, Bhante.”

“What do you think, Soṇa? When its strings were too tight, was your lute well tuned and easy to play?”

“No, Bhante.”

“When its strings were too loose, was your lute well tuned and easy to play?”

“No, Bhante.”

“But, Soṇa, when its strings were neither too tight nor too loose but adjusted to a balanced pitch, was your lute well tuned and easy to play?”

“Yes, Bhante.”

“So too, Soṇa, if energy is aroused too forcefully this leads to restlessness, and if energy is too lax this leads to laziness. Therefore, Soṇa, resolve on a balance of energy, achieve evenness of the spiritual faculties, and take up the object there.”

“Yes, Bhante,” the Venerable Soṇa replied.

When the Blessed One had finished giving the Venerable Soṇa this exhortation, just as a strong man might extend his drawn-in arm or draw in his extended arm, he disappeared in the Cool Grove and reappeared on Mount Vulture Peak. Then, some time later, the Venerable Soṇa resolved on a balance of energy, achieved evenness of the spiritual faculties, and took up the object there. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Soṇa realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.” And the Venerable Soṇa became one of the arahants.

Having attained arahantship, the Venerable Soṇa thought: “Let me go to the Blessed One and declare final knowledge in his presence.” Then he approached the Blessed One, paid homage to him, sat down to one side, and said:

“Bhante, when a bhikkhu is an arahant, one whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and become completely liberated through final knowledge, he is intent upon six things: on renunciation, on solitude, on non-affliction, on the destruction of craving, on the destruction of clinging, and on nonconfusion.

(1) “It may be, Bhante, that some venerable one here thinks: ‘Could it be that this venerable one is intent upon renunciation on account of mere faith?’ But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the spiritual life and done his task, does not see in himself anything further to be done or any [need to] increase what has been done. He is intent upon renunciation because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion.

(2) “It may be that some venerable one here thinks: ‘Could it be that this venerable one is intent upon solitude because he is hankering after gain, honor, and praise?’ But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the spiritual life and done his task, does not see in himself anything further to be done or any [need to] increase what has been done. He is intent upon solitude because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion.

(3) “It may be that some venerable one here thinks: ‘Could it be that this venerable one is intent upon non-affliction because he has fallen back on the wrong grasp of behavior and observances as the essence?’ But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the spiritual life and done his task, does not see in himself anything further to be done or any [need to] increase what has been done. He is intent upon non-affliction because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion.

(4) “... He is intent upon the destruction of craving because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion.

(5) “... He is intent upon the destruction of clinging because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion.

(6) “... He is intent upon non-confusion because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion.

“Bhante, when a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing. Even if powerful sounds cognizable by the ear come into range of the ear ... Even if powerful odors cognizable by the nose come into range of the nose ... Even if powerful tastes cognizable by the tongue come into range of the tongue ... Even if powerful tactile objects cognizable by the body come into range of the body ... Even if powerful phenomena cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing.

“Suppose, Bhante, there were a stone mountain, without clefts or fissures, one solid mass. If a violent rainstorm should come from the east, it could not make it quake, wobble, and tremble; if a violent rainstorm should come from the west ... from the north ... from the south, it could not make it quake, wobble, and tremble. So too, when a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye ... Even if powerful phenomena cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing.”

If one is intent on renunciation
and solitude of mind;
if one is intent on non-affliction
and the destruction of clinging;
if one is intent on craving’s destruction
and non-confusion of mind:
when one sees the sense bases’ arising,
one’s mind is completely liberated.

For a bhikkhu of peaceful mind,
one completely liberated,
there’s nothing further to be done,
no [need to] increase what has been done.

As a stone mountain, one solid mass,
is not stirred by the wind,
so no forms and tastes, sounds,
odors, and tactile objects,
and phenomena desirable or undesirable
stir the stable one’s mind.
His mind is steady and freed,
and he observes its vanishing.

56 (2) Phagguṇa

Now on a certain occasion the Venerable Phagguṇa was sick, afflicted, gravely ill. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, the Venerable Phagguṇa is sick, afflicted, gravely ill. Please let the Blessed One visit him out of compassion.” The Blessed One consented by silence.

Then, in the evening, the Blessed One emerged from seclusion and went to the Venerable Phagguṇa. The Venerable Phagguṇa saw the Blessed One coming in the distance and stirred on his bed. The Blessed One said to him: “Enough, Phagguṇa, do not stir on your bed. There are these seats that have been prepared. I will sit down there.”

The Blessed One sat down and said to the Venerable Phagguṇa: “I hope you are bearing up, Phagguṇa. I hope you are getting better. I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be seen.”

“Bhante, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be seen. Just as if a strong man were to grind my head with the tip of a sharp sword, so too, violent winds cut through my head. I am not bearing up. Just as if a strong man were to tighten a tough leather

strap around my head as a headband, so too, there are violent headpains in my head. I am not bearing up. Just as if a skillful butcher or his apprentice were to carve up [an ox’s] belly with a sharp butcher’s knife, so too, violent winds are carving up my belly. I am not bearing up. Just as if two strong men

were to seize a weaker man by both arms and roast and grill him over a pit of hot coals, so too, there is a violent burning in my body. I am not bearing up, Bhante, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be seen.”

Then the Blessed One instructed, encouraged, inspired, and gladdened the Venerable Phagguṇa with a Dhamma talk, after which he got up from his seat and left. Not long after the Blessed One left, the Venerable Phagguṇa died. At the time of his death, his faculties were serene.

Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, not long after the Blessed One left, the Venerable Phagguṇa died. At the time of his death, his faculties were serene.”

“Why, Ānanda, shouldn’t the bhikkhu Phagguṇa’s faculties have been serene? Though his mind had not yet been liberated from the five lower fetters, when he heard that discourse on the Dhamma, his mind was liberated from them.

“There are, Ānanda, these six benefits of listening to the Dhamma at the proper time and of examining the meaning at the proper time. What six?

(1) “Here, Ānanda, a bhikkhu’s mind is not yet liberated from the five lower fetters, but at the time of his death he gets to see the Tathāgata. The Tathāgata teaches him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a spiritual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated from the five lower fetters. This is the first benefit of listening to the Dhamma at the proper time.

(2) “Again, a bhikkhu’s mind is not yet liberated from the five lower fetters. At the time of his death he does not get to see the Tathāgata, but he gets to see a disciple of the Tathāgata. The Tathāgata’s disciple teaches him the Dhamma ... reveals a spiritual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated from the five lower fetters. This is the second benefit of listening to the Dhamma at the proper time.

(3) “Again, a bhikkhu’s mind is not yet liberated from the five lower fetters. At the time of his death he does not get to see the Tathāgata or a disciple of the Tathāgata, but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. As he does so, his mind is liberated from the five lower fetters. This is the third benefit of examining the meaning at the proper time.

(4) “Here, Ānanda, a bhikkhu’s mind is liberated from the five lower fetters but not yet liberated in the unsurpassed extinction of the acquisitions. At the time of his death he gets to see the Tathāgata. The Tathāgata teaches him the Dhamma ... he reveals a spiritual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated in the unsurpassed extinction of the acquisitions. This is the fourth benefit of listening to the Dhamma at the proper time.

(5) “Again, a bhikkhu’s mind is liberated from the five lower fetters but not yet liberated in the unsurpassed extinction of the acquisitions. At the time of his death he does not get to see the Tathāgata, but he gets to see a disciple of the Tathāgata. The Tathāgata’s disciple teaches him the Dhamma ... reveals a spiritual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated in the unsurpassed extinction of the acquisitions. This is the fifth benefit of listening to the Dhamma at the proper time.

(6) “Again, a bhikkhu’s mind is liberated from the five lower fetters but not yet liberated in the unsurpassed extinction of the acquisitions. At the time of his death he does not get to see the Tathāgata or a disciple of the Tathāgata, but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. As he does so, his mind is liberated in the unsurpassed extinction of the acquisitions. This is the sixth benefit of examining the meaning at the proper time.

“These, Ānanda, are the six benefits of listening to the Dhamma at the proper time and of examining the meaning at the proper time.”

57 (3) Six Classes

On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said:

“Bhante, Pūraṇa Kassapa has described six classes: a black class, a blue class, a red class, a yellow class, a white class, and a supreme white class.

“He has described the black class as butchers of sheep, pigs, poultry, and deer; hunters and fishermen; thieves, executioners, and prison wardens; or those who follow any other such cruel occupation.

“He has described the blue class as bhikkhus who live on thorns or any others who profess the doctrine of kamma, the doctrine of the efficacy of deeds.

“He has described the red class as the Nigaṇṭhas wearing a single garment.

“He has described the yellow class as the white-robed lay disciples of the naked ascetics.

“He has described the white class as the male and female Ājīvakas.

“He has described the supreme white class as Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.

“Pūraṇa Kassapa, Bhante, has described these six classes.”

“But, Ānanda, has the whole world authorized Pūraṇa Kassapa to describe these six classes?”

“Certainly not, Bhante.”

“Suppose, Ānanda, there was a poor, destitute, indigent person. They might force a cut [of meat] on him against his will, saying: ‘Good man, you must eat this piece of meat and pay for it.’ In the same way, without the consent of those ascetics and brahmins, Pūraṇa Kassapa has described these six classes in a foolish, incompetent, inexpert, and unskilled way. But I, Ānanda, describe six [different] classes. Listen and attend closely. I will speak.”

“Yes, Bhante,” the Venerable Ānanda replied. The Blessed One said this:

“And what, Ānanda, are the six classes? (1) Here, someone of the black class produces a black state. (2) Someone of the black class produces a white state. (3) Someone of the black class produces nibbāna, which is neither black nor white. (4) Then, someone of the white class produces a black state. (5) Someone of the white class produces a white state. (6) And someone of the white class produces nibbāna, which is neither black nor white.

(1) “And how is it, Ānanda, that someone of the black class produces a black state? Here, someone has been reborn in a low family — a family of caṇḍālas, hunters, bamboo workers, cart makers, or flower scavengers — one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly, unsightly, dwarfish, with much illness — blind, crippled, lame, or paralyzed. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in such a way that someone of the black class produces a black state.

(2) “And how is it, Ānanda, that someone of the black class produces a white state? Here, someone has been reborn in a low family... . He does not obtain food ... and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in such a way that someone of the black class produces a white state.

(3) “And how is it, Ānanda, that someone of the black class produces nibbāna, which is neither black nor white? Here, someone has been reborn in a low family... . ... He does not obtain food ... and lighting. Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into homelessness. When he has thus gone forth, he abandons the five hindrances, defilements of the mind, things that weaken wisdom; and then, with his mind well established in the four establishments of mindfulness, he correctly develops the seven factors of enlightenment and produces nibbāna, which is neither black nor white. It is in such a way that someone of the black class produces nibbāna, which is neither black nor white.

(4) “And how is it, Ānanda, that someone of the white class produces a black state? Here, someone has been reborn in a high family — an affluent khattiya family, an affluent brahmin family, or an affluent householder family — one that is rich, with great wealth and property, abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in such a way that someone of the white class produces a black state.

(5) “And how is it, Ānanda, that someone of the white class produces a white state? Here, someone has been reborn in a high family... . He obtains food ... and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in such a way that someone of the white class produces a white state.

(6) “And how is it, Ānanda, that someone of the white class produces nibbāna, which is neither black nor white? Here, someone has been reborn in a high family He obtains food and lighting. Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into homelessness. When he has thus gone forth, he abandons the five hindrances, defilements of the mind, things that weaken wisdom; and then, with his mind well established in the four establishments of mindfulness, he correctly develops the seven factors of enlightenment and produces nibbāna, which is neither black nor white. It is in such a way that someone of the white class produces nibbāna, which is neither black nor white.

“These, Ānanda, are the six classes.”

58 (4) Taints

“Bhikkhus, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? Here, by restraint a bhikkhu has abandoned those taints that are to be abandoned by restraint; by using he has abandoned those taints that are to be abandoned by using; by patiently enduring he has abandoned those taints that are to be abandoned by patiently enduring; by avoiding he has abandoned those taints that are to be abandoned by avoiding; by dispelling he has abandoned those taints that are to be abandoned by dispelling; and by developing he has abandoned those taints that are to be abandoned by developing.

(1) “And what, bhikkhus, are the taints to be abandoned by restraint that have been abandoned by restraint? Here, having reflected carefully, a bhikkhu dwells restrained over the eye faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained over the eye faculty do not occur in one who dwells restrained over the eye faculty. Having reflected carefully, a bhikkhu dwells restrained over the ear faculty ... nose faculty ... tongue faculty ... body faculty ... mind faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained over the mind faculty do not occur in one who dwells restrained over the mind faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained [over these things] do not occur in one who dwells restrained. These are called the taints to be abandoned by restraint that have been abandoned by restraint.

(2) “And what are the taints to be abandoned by using that have been abandoned by using? Here, reflecting carefully a bhikkhu uses a robe only for warding off cold; for warding off heat; for warding off contact with flies, mosquitoes, wind, sun, and serpents; and only for covering the private parts. Reflecting carefully, he uses almsfood neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the spiritual life, considering: ‘Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease.’ Reflecting carefully, he uses a lodging only for warding off cold; for warding off heat; for warding off contact with flies, mosquitoes, wind, sun, and serpents; and only for protection from rough weather and for enjoying seclusion. Reflecting carefully, he uses medicines and provisions for the sick only for warding off arisen oppressive feelings and to sustain his health. Those taints, distressful and feverish, that might arise in one who does not make use [of these things] do not arise in one who uses them. These are called the taints to be abandoned by using that have been abandoned by using.

(3) “And what are the taints to be abandoned by patiently enduring that have been abandoned by patiently enduring? Here, reflecting carefully a bhikkhu patiently endures cold and heat, hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; he bears up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one’s vitality. Those taints, distressful and feverish, that might arise in one who does not patiently endure [these things] do not arise in one who patiently endures them. These are called the taints to be abandoned by patiently enduring that have been abandoned by patiently enduring.

(4) “And what are the taints to be abandoned by avoiding that have been abandoned by avoiding? Here, reflecting carefully a bhikkhu avoids a wild elephant, a wild horse, a wild bull, and a wild dog; he avoids a snake, a stump, a clump of thorns, a pit, a precipice, a refuse dump, and a cesspit. Reflecting carefully, he avoids sitting in unsuitable seats, and wandering in unsuitable alms resorts, and associating with bad friends, such that his wise fellow monks might suspect him of evil deeds. Those taints, distressful and feverish, that might arise in one who does not avoid [these things] do not arise in one who avoids them.

These are called the taints to be abandoned by avoiding that have been abandoned by avoiding.

(5) “And what are the taints to be abandoned by dispelling that have been abandoned by dispelling? Here, reflecting carefully a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, terminates it, and obliterates it. Reflecting carefully, he does not tolerate an arisen thought of ill will ... an arisen thought of harming ... bad unwholesome states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. Those taints, distressful and feverish, that might arise in one who does not dispel [these things] do not arise in one who dispels them. These are called the taints to be abandoned by dispelling that have been abandoned by dispelling.

(6) “And what are the taints to be abandoned by developing that have been abandoned by developing? Here, reflecting carefully a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. Reflecting carefully, he develops the enlightenment factor of discrimination of phenomena ... the enlightenment factor of energy ... the enlightenment factor of rapture ... the enlightenment factor of tranquility ... the enlightenment factor of concentration ... the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. Those taints, distressful and feverish, that might arise in one who does not develop [these things] do not arise in one who develops them. These are called the taints to be abandoned by developing that have been abandoned by developing.

“Possessing these six qualities, bhikkhus, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”

59 (5) Dārukammika

Thus have I heard. On one occasion the Blessed One was dwelling at Nādika in the brick hall. Then the householder Dārukammika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Does your family give gifts, householder?”

“My family gives gifts, Bhante. And those gifts are given to bhikkhus who are arahants or on the path to arahantship, those who are forest dwellers, almsfood collectors, and wearers of rag-robes.”

“Since, householder, you are a layman enjoying sensual pleasures, living at home in a house full of children, using sandalwood from Kāsi, wearing garlands, scents, and unguents, and receiving gold and silver, it is difficult for you to know: ‘These are arahants or on the path to arahantship.’

(1) “If, householder, a bhikkhu who is a forest-dweller is restless, puffed up, vain, talkative, rambling in his talk, muddleminded, lacking clear comprehension, unconcentrated, with a wandering mind, with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who is a forest-dweller is not restless, puffed up, and vain, is not talkative and rambling in his talk, but has mindfulness established, clearly comprehends, is concentrated, with a one-pointed mind, with restrained sense faculties, then in this respect he is praiseworthy.

(2) “If a bhikkhu who dwells on the outskirts of a village is restless ... with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who dwells on the outskirts of a village is not restless ... with restrained sense faculties, then in this respect he is praiseworthy.

(3) “If a bhikkhu who is an almsfood collector is restless ... with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who is an almsfood collector is not restless ... with restrained sense faculties, then in this respect he is praiseworthy.

(4) “If a bhikkhu who accepts invitations to meals is restless ... with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who accepts invitations to meals is not restless ... with restrained sense faculties, then in this respect he is praiseworthy.

(5) “If a bhikkhu who wears rag-robes is restless ... with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who wears rag-robes is not restless ... with restrained sense faculties, then in this respect he is praiseworthy.

(6) “If a bhikkhu who wears robes given by householders is restless ... with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who wears robes given by householders is not restless ... with restrained sense faculties, then in this respect he is praiseworthy.

“Come now, householder, give gifts to the Saṅgha. When you give gifts to the Saṅgha, your mind will be confident. When your mind is confident, with the breakup of the body, after death, you will be reborn in a good destination, in a heavenly world.”

“Bhante, from today onward I will give gifts to the Saṅgha.”

60 (6) Hatthi

Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the deer park at Isipatana. Now on that occasion, after their meal, on returning from their alms round, a number of elder bhikkhus assembled and were sitting together in the pavilion hall engaged in a discussion pertaining to the Dhamma. While they were engaged in their discussion, the Venerable Citta Hatthisāriputta repeatedly interrupted their talk. The Venerable Mahākoṭṭhita then told the Venerable Citta Hatthisāriputta:

“When elder bhikkhus are engaged in a discussion pertaining to the Dhamma, don’t repeatedly interrupt their talk but wait until their discussion is finished.”

When this was said, the Venerable Citta Hatthisāriputta’s bhikkhu friends said to the Venerable Mahākoṭṭhita: “Don’t disparage the Venerable Citta Hatthisāriputta. The Venerable Citta Hatthisāriputta is wise and capable of engaging with the elder bhikkhus in a discussion pertaining to the Dhamma.”

[The Venerable Mahākoṭṭhita said:] “It’s difficult, friends, for those who don’t know the course of another’s mind to know this.

(1) “Here, friends, some person appears to be extremely mild, humble, and calm so long as he is staying near the Teacher or a fellow monk in the position of a teacher. But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

“Suppose a crop-eating bull was bound by a rope or shut up in a pen. Could one rightly say: ‘Now this crop-eating bull will never again enter among the crops’?”

“Certainly not, friend. For it is possible that this crop-eating bull will break the rope or burst out of the pen and again enter among the crops.”

“So too, some person here is extremely mild. But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with [other] bhikkhus he gives up the training and reverts to the lower life.

(2) “Then, friends, secluded from sensual pleasures some person enters and dwells in the first jhāna. [Thinking,] ‘I am one who gains the first jhāna,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

“Suppose that on the crossroads the rain, falling in thick droplets, would make the dust disappear and cause mud to appear. Could one rightly say: ‘Now dust will never reappear at this crossroads’?”

“Certainly not, friend. For it is possible that people will pass through this crossroads, or that cattle and goats will pass through, or that wind and the sun’s heat will dry up the moisture, and then dust will reappear.”

“So too, secluded from sensual pleasures some person enters and dwells in the first jhāna. [Thinking,] ‘I am one who gains the first jhāna,’ he bonds with [other] bhikkhus he gives up the training and reverts to the lower life.

(3) “Then, friends, with the subsiding of thought and examination, some person enters and dwells in the second jhāna... .

[Thinking,] ‘I am one who gains the second jhāna,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

“Suppose that not far from a village or town there was a large pond. The rain, falling in thick droplets, would make the various kinds of shells, the gravel and pebbles, disappear. Could one rightly say: ‘Now the various kinds of shells, the gravel and pebbles, will never reappear in this pond’?”

“Certainly not, friend. For it is possible that people will drink from this pond, or that cattle and goats will drink from it, or that wind and the sun’s heat will dry up the moisture. Then the various kinds of shells, the gravel and pebbles, will reappear.”

“So too, with the subsiding of thought and examination, some person enters and dwells in the second jhāna. [Thinking,] ‘I am one who gains the second jhāna,’ he bonds with [other] bhikkhus he gives up the training and reverts to the lower life.

(4) “Then, friends, with the fading away as well of rapture, some person ... enters and dwells in the third jhāna. [Thinking,] ‘I am one who gains the third jhāna,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and engages in talk with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

“Suppose that the food left over from the previous evening would not appeal to a man who had finished a delicious meal. Could one rightly say: ‘Now food will never again appeal to this man’?”

“Certainly not, friend. For more food will not appeal to that man so long as the nutritive essence remains in his body, but when the nutritive essence disappears, it is possible that such food will again appeal to him.”

“So too, with the fading away as well of rapture, some person ... enters and dwells in the third jhāna. [Thinking,] ‘I am one who gains the third jhāna,’ he bonds with [other] bhikkhus he gives up the training and reverts to the lower life.

(5) “Then, friends, with the abandoning of pleasure and pain ... some person enters and dwells in the fourth jhāna... .

[Thinking,] ‘I am one who gains the fourth jhāna,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

“Suppose that in a mountain glen there was a lake sheltered from the wind and devoid of waves. Could one rightly say: ‘Now waves will never reappear on this lake’?”

“Certainly not, friend. For it is possible that a violent rainstorm might come from the east, the west, the north, or the south and stir up waves on the lake.”

“So too, with the abandoning of pleasure and pain ... some person here enters and dwells in the fourth jhāna. [Thinking,] ‘I am one who gains the fourth jhāna,’ he bonds with [other] bhikkhus he gives up the training and reverts to the lower life.

(6) “Then, friends, through non-attention to all marks, some person enters and dwells in the markless mental concentration. [Thinking,] ‘I am one who gains the markless mental concentration,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

“Suppose that a king or royal minister had been traveling along a highway with a four-factored army and set up camp for the night in a forest thicket. Because of the sounds of the elephants, horses, charioteers, and infantry, and the sound and uproar of drums, kettledrums, conches, and tom-toms, the sound of the crickets would disappear. Could one rightly say: ‘Now the sound of the crickets will never reappear in this forest thicket’?”

“Certainly not, friend. For it is possible that the king or royal minister will leave that forest thicket, and then the sound of the crickets will reappear.”

“So too, through non-attention to all marks, some person here enters and dwells in the markless mental concentration.

Thinking, ‘I am one who gains the markless mental concentration,’ he bonds with [other] bhikkhus ... he gives up the training and reverts to the lower life.”

On a later occasion the Venerable Citta Hatthisāriputta gave up the training and returned to the lower life. His bhikkhu friends then approached the Venerable Mahākoṭṭhita and said to him: “Did the Venerable Mahākoṭṭhita encompass Citta Hatthisāriputta’s mind with his own mind and understand: ‘Citta Hatthisāriputta gains such and such meditative dwellings and attainments, yet he will give up the training and return to the lower life’? Or did deities report this matter to him?”

“Friends, I encompassed Citta Hatthisāriputta’s mind with my own mind and understood: ‘Citta Hatthisāriputta gains such and such meditative dwellings and attainments, yet he will give up the training and return to the lower life.’ And also deities reported this matter to me.”

Then those bhikkhu friends of Citta Hatthisāriputta approached the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, Citta Hatthisāriputta gained such and such meditative dwellings and attainments, yet he gave up the training and returned to the lower life.”

“Before long, bhikkhus, Citta will think of renouncing.” Not long afterward, Citta Hatthisāriputta shaved off his hair and beard, put on ochre robes, and went forth from the household life into homelessness. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Citta Hatthisāriputta realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.” And the Venerable Citta Hatthisāriputta became one of the arahants.

61 (7) Middle

Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the deer park at Isipatana. Now on that occasion, after their meal, on returning from their alms round, a number of elder bhikkhus assembled and were sitting together in the pavilion hall when this conversation arose: “It was said, friends, by the Blessed One in the Pārāyana, in ‘The Questions of Metteyya’:

“‘Having understood both ends,
the wise one does not stick in the middle.
I call him a great man:
he has here transcended the seamstress.’

“What, friends, is the first end? What is the second end? What is in the middle? And what is the seamstress?”

(1) When this was said, a certain bhikkhu said to the elder bhikkhus: “Contact, friends, is one end; the arising of contact is the second end; the cessation of contact is in the middle; and craving is the seamstress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood; and by doing so, in this very life he makes an end of suffering.”

(2) When this was said, another bhikkhu said to the elder bhikkhus: “The past, friends, is one end; the future is the second end; the present is in the middle; and craving is the seamstress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known ... in this very life he makes an end of suffering.”

(3) When this was said, another bhikkhu said to the elder bhikkhus: “Pleasant feeling, friends, is one end; painful feeling is the second end; neither-painful-nor-pleasant feeling is in the middle; and craving is the seamstress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known ... in this very life he makes an end of suffering.”

(4) When this was said, another bhikkhu said to the elder bhikkhus: “Name, friends, is one end; form is the second end; consciousness is in the middle; and craving is the seamstress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known ... in this very life he makes an end of suffering.”

(5) When this was said, another bhikkhu said to the elder bhikkhus: “The six internal bases, friends, are one end; the six external bases are the second end; consciousness is in the middle; and craving is the seamstress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known ... in this very life he makes an end of suffering.”

(6) When this was said, another bhikkhu said to the elder bhikkhus: “Personal existence, friends, is one end; the origin of personal existence is the second end; the cessation of personal existence is in the middle; and craving is the seamstress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood; and by doing so, in this very life he makes an end of suffering.”

When this was said, a certain bhikkhu said to the elder bhikkhus: “Friends, we have each explained according to our own inspiration. Come, let’s go to the Blessed One and report this matter to him. As the Blessed One explains it to us, so should we retain it in mind.”

“Yes, friend,” those elder bhikkhus replied. Then the elder bhikkhus went to the Blessed One, paid homage to him, sat down to one side, and reported to him the entire conversation that had taken place, [asking:] “Bhante, which of us has spoken well?”

[The Blessed One said:] “In a way, bhikkhus, you have all spoken well, but listen and attend closely as I tell you what I intended when I said in the Pārāyana, in ‘The Questions of Metteyya’:

“‘Having understood both ends,
the wise one does not stick in the middle.
I call him a great man:
he has here transcended the seamstress.’”

“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

“Contact, bhikkhus, is one end; the arising of contact is the second end; the cessation of contact is in the middle; and craving is the seamstress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood; and by doing so, in this very life he makes an end of suffering.”

62 (8) Knowledge

Thus have I heard. On one occasion the Blessed One was wandering on tour among the Kosalāns together with a large Saṅgha of bhikkhus when he arrived at a Kosalān town named Daṇḍakappaka. Then the Blessed One left the highway and sat down on a seat that was prepared for him at the foot of a tree, and those bhikkhus entered Daṇḍakappaka to search for a rest house.

Then the Venerable Ānanda together with a number of bhikkhus went down to the Aciravatī River to bathe. Having finished bathing and come back out, he stood in one robe drying his body. Then a certain bhikkhu approached the Venerable Ānanda and said to him: “Friend Ānanda, was it after full consideration that the Blessed One declared of Devadatta: ‘Devadatta is bound for the plane of misery, bound for hell, and he will remain there for the eon, unredeemable,’ or did he say this only figuratively?”

“It was just in this way, friend, that the Blessed One declared it.”

Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and [reported what had happened, ending]: “When this was said, Bhante, I said to that bhikkhu: ‘It was just in this way, friend, that the Blessed One declared it.’”

[The Blessed One said:] “Ānanda, that bhikkhu must be either newly ordained, not long gone forth, or a foolish and incompetent elder. For when this was declared by me definitively, how can he see any ambiguity in it? I do not see even one other person, Ānanda, about whom I have made a declaration after giving him such full consideration as Devadatta. As long as I saw even a mere fraction of a hair’s tip of a bright quality in Devadatta, I did not declare of him: ‘Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable.’ It was, Ānanda, only when I did not see even a mere fraction of a hair’s tip of a bright quality in Devadatta that I declared this of him.

“Suppose there was a cesspit deeper than a man’s height full of feces right up to the top, and a man was sunk in it so that his head was submerged. Then a man would appear desiring his good, welfare, and security, wishing to pull him out from the cesspit. He would go around the cesspit on all sides but would not see even a mere fraction of a hair’s tip of the man not smeared with feces where he might get a grip and pull him out. So too, Ānanda, it was only when I did not see even a mere fraction of a hair’s tip of a bright quality in Devadatta that I declared of him: ‘Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable.’

“If, Ānanda, you would listen to the Tathāgata’s knowledges of a person’s faculties, I will analyze them.”

“It is the time for this, Blessed One! It is the time for this, Fortunate One! The Blessed One should analyze his knowledges of a person’s faculties. Having heard this from the Blessed One, the bhikkhus will retain it in mind.”

“Well then, Ānanda, listen and attend closely. I will speak.” “Yes, Bhante,” the Venerable Ānanda replied. The Blessed One said this:

(1) “Here, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person’s wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. From that wholesome root of his the wholesome will appear. Thus this person will not be subject to decline in the future.’ Suppose seeds that are intact, unspoiled, not damaged by wind and the sun’s heat, fecund, well preserved, were deposited in well-prepared soil in a good field. Wouldn’t you know: ‘These seeds will grow, increase, and mature’?”

“Yes, Bhante.”

“In the same way, Ānanda, having encompassed his mind with my own mind ... ... I understand him thus: ‘This person’s wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. From that wholesome root of his the wholesome will appear. Thus this person will not be subject to decline in the future.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person’s faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing [another’s] mind with his own mind.

(2) “Then, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person’s unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. From that unwholesome root of his the unwholesome will appear. Thus this person will be subject to decline in the future.’ Suppose, Ānanda, seeds that are intact, unspoiled, not damaged by wind and the sun’s heat, fecund, well preserved, were deposited on a wide rock. Wouldn’t you know: ‘These seeds will not grow, increase, and mature’?”

“Yes, Bhante.”

“In the same way, Ānanda, having encompassed his mind with my own mind ... I understand him thus: ‘This person’s unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. From that unwholesome root of his the unwholesome will appear. Thus this person will be subject to decline in the future.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person’s faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing [another’s] mind with his own mind.

(3) “Then, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person does not have even a mere fraction of a hair’s tip of a bright quality. This person possesses exclusively black, unwholesome qualities. With the breakup of the body, after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell.’ Suppose, Ānanda, seeds that are broken, spoiled, damaged by wind and the sun’s heat, were deposited in well-prepared soil in a good field. Wouldn’t you know: ‘These seeds will not grow, increase, and mature’?”

“Yes, Bhante.”

“In the same way, Ānanda, having encompassed his mind with my own mind ... I understand him thus: ‘This person does not have even a mere fraction of a hair’s tip of a bright quality. This person possesses exclusively black, unwholesome qualities. With the breakup of the body, after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person’s faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing [another’s] mind with his own mind.”

When this was said, the Venerable Ānanda said to the Blessed One: “Is it possible, Bhante, to describe three other persons as the counterparts of those three?”

“It is possible, Ānanda,” the Blessed One said.

(4) “Here, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person’s wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will be subject to decline in the future.’ Suppose, Ānanda, coals that are burning, blazing, and glowing were deposited on a wide rock. Wouldn’t you know: ‘These coals will not grow, increase, and spread’?”

“Yes, Bhante.”

“Or suppose, Ānanda, it is evening and the sun is setting. Wouldn’t you know: ‘Light will disappear and darkness will appear’?”

“Yes, Bhante.”

“Or suppose, Ānanda, it is close to midnight, the time for a meal. Wouldn’t you know: ‘Light has disappeared and darkness has appeared’?

“Yes, Bhante.”

“In the same way, Ānanda, having encompassed his mind with my own mind ... I understand him thus: ‘This person’s wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will be subject to decline in the future.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person’s faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing [another’s] mind with his own mind.

(5) “Then, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person’s unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will not be subject to decline in the future.’ Suppose, Ānanda, coals that are burning, blazing, and glowing were deposited on a heap of dry grass or firewood. Wouldn’t you know: ‘These coals will grow, increase, and spread’?”

“Yes, Bhante.”

“Or suppose, Ānanda, it is the time when the night is fading and the sun is rising. Wouldn’t you know: ‘Darkness will disappear and light will appear’?”

“Yes, Bhante.”

“Or suppose, Ānanda, it is close to noon, the time for a meal. Wouldn’t you know: ‘Darkness has disappeared and light has appeared’?

“Yes, Bhante.”

“In the same way, Ānanda, having encompassed his mind with my own mind ... I understand him thus: ‘This person’s unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will not be subject to decline in the future.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person’s faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing [another’s] mind with his own mind.

(6) “Then, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person does not have even a mere fraction of a hair’s tip of an unwholesome quality. This person possesses exclusively bright, blameless qualities. He will attain nibbāna in this very life.’ Suppose, Ānanda, coals that are cool and extinguished were deposited on a heap of dry grass or firewood. Wouldn’t you know: ‘These coals will not grow, increase, and spread’?”

“Yes, Bhante.”

“In the same way, Ānanda, having encompassed the mind of someone with my own mind ... I understand him thus: ‘This person does not have even a mere fraction of a hair’s tip of an unwholesome quality. This person possesses exclusively bright, blameless qualities. He will attain nibbāna in this very life.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person’s faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing [another’s] mind with his own mind.

“Ānanda, among the former three persons, one is not subject to decline, one is subject to decline, and one is bound for the plane of misery, bound for hell. Among the latter three persons, one is not subject to decline, one is subject to decline, and one is bound to attain nibbāna.”

63 (9) Penetrative

“Bhikkhus, I will teach you a penetrative exposition of the Dhamma. Listen and attend closely. I will speak.”

“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

“And what, bhikkhus, is that penetrative exposition of the Dhamma?

(1) “Sensual pleasures should be understood; the source and origin of sensual pleasures should be understood; the diversity of sensual pleasures should be understood; the result of sensual pleasures should be understood; the cessation of sensual pleasures should be understood; the way leading to the cessation of sensual pleasures should be understood.

(2) “Feelings should be understood; the source and origin of feelings should be understood; the diversity of feelings should be understood; the result of feelings should be understood; the cessation of feelings should be understood; the way leading to the cessation of feelings should be understood.

(3) “Perceptions should be understood; the source and origin of perceptions should be understood; the diversity of perceptions should be understood; the result of perceptions should be understood; the cessation of perceptions should be understood; the way leading to the cessation of perceptions should be understood.

(4) “The taints should be understood; the source and origin of the taints should be understood; the diversity of the taints should be understood; the result of the taints should be understood; the cessation of the taints should be understood; the way leading to the cessation of the taints should be understood.

(5) “Kamma should be understood; the source and origin of kamma should be understood; the diversity of kamma should be understood; the result of kamma should be understood; the cessation of kamma should be understood; the way leading to the cessation of kamma should be understood.

(6) “Suffering should be understood; the source and origin of suffering should be understood; the diversity of suffering should be understood; the result of suffering should be understood; the cessation of suffering should be understood; the way leading to the cessation of suffering should be understood.

(1) “When it was said: ‘Sensual pleasures should be understood; the source and origin of sensual pleasures should be understood; the diversity of sensual pleasures should be understood; the result of sensual pleasures should be understood; the cessation of sensual pleasures should be understood; the way leading to the cessation of sensual pleasures should be understood,’ for what reason was this said?

“There are, bhikkhus, these five objects of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear ... odors cognizable by the nose ... tastes cognizable by the tongue ... tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. However, these are not sensual pleasures; in the Noble One’s discipline, these are called ‘objects of sensual pleasure.’ A person’s sensual pleasure is lustful intention.

“They are not sensual pleasures, the pretty things in the world:
a person’s sensual pleasure is lustful intention;
the pretty things remain just as they are in the world,
but the wise remove the desire for them.

“And what, bhikkhus, is the source and origin of sensual pleasures? Contact is their source and origin.

“And what is the diversity of sensual pleasures? Sensual desire for forms is one thing, sensual desire for sounds is another, sensual desire for odors still another, sensual desire for tastes still another, and sensual desire for tactile objects still another. This is called the diversity of sensual pleasures.

“And what is the result of sensual pleasures? One produces an individual existence that corresponds with whatever [sense pleasures] one desires and which may be the consequence either of merit or demerit. This is called the result of sensual pleasures.

“And what is the cessation of sensual pleasures? With the cessation of contact there is cessation of sensual pleasures.

“This noble eightfold path is the way leading to the cessation of sensual pleasures, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“When, bhikkhus, a noble disciple thus understands sensual pleasures, the source and origin of sensual pleasures, the diversity of sensual pleasures, the result of sensual pleasures, the cessation of sensual pleasures, and the way leading to the cessation of sensual pleasures, he understands this penetrative spiritual life to be the cessation of sensual pleasures.

“When it was said: ‘Sensual pleasures should be understood ... the way leading to the cessation of sensual pleasures should be understood,’ it is because of this that this was said.

(2) “When it was said: ‘Feelings should be understood ... the way leading to the cessation of feelings should be understood,’ for what reason was this said?

“There are, bhikkhus, these three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

“And what is the source and origin of feelings? Contact is their source and origin.

“And what is the diversity of feelings? There is worldly pleasant feeling, there is spiritual pleasant feeling; there is worldly painful feeling, there is spiritual painful feeling; there is worldly neither-painful-nor-pleasant feeling, there is spiritual neither-painful-nor-pleasant feeling. This is called the diversity of feelings.

“And what is the result of feelings? One produces an individual existence that corresponds with whatever [feelings] one experiences and which may be the consequence either of merit or demerit. This is called the result of feelings.

“And what is the cessation of feelings? With the cessation of contact there is cessation of feelings.

“This noble eightfold path is the way leading to the cessation of feelings, namely, right view ... right concentration.

“When, bhikkhus, a noble disciple thus understands feeling, the source and origin of feelings, the diversity of feelings, the result of feelings, the cessation of feelings, and the way leading to the cessation of feelings, he understands this penetrative spiritual life to be the cessation of feelings.

“When it was said: ‘Feelings should be understood ... the way leading to the cessation of feelings should be understood,’ it is because of this that this was said.

(3) “When it was said: ‘Perceptions should be understood ... the way leading to the cessation of perceptions should be understood,’ for what reason was this said?

“There are, bhikkhus, these six perceptions: perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena.

“And what is the source and origin of perceptions? Contact is their source and origin.

“And what is the diversity of perceptions? The perception of forms is one thing, the perception of sounds is another, the perception of odors still another, the perception of tastes still another, the perception of tactile objects still another, and the perception of mental phenomena still another. This is called the diversity of perceptions.

“And what is the result of perceptions? I say that perceptions result in expression. In whatever way one perceives something, in just that way one expresses oneself, [saying:] ‘I was percipient of such and such.’ This is called the result of perception.

“And what is the cessation of perceptions? With the cessation of contact there is cessation of perceptions.

“This noble eightfold path is the way leading to the cessation of perceptions, namely, right view ... right concentration.

“When, bhikkhus, a noble disciple thus understands perceptions, the source and origin of perceptions, the diversity of perceptions, the result of perceptions, the cessation of perceptions, and the way leading to the cessation of perceptions, he understands this penetrative spiritual life to be the cessation of perceptions.

“When it was said: ‘Perceptions should be understood ... the way leading to the cessation of perceptions should be understood,’ it is because of this that this was said.

(4) “When it was said: ‘The taints should be understood ... the way leading to the cessation of the taints should be understood,’ for what reason was this said?

“There are, bhikkhus, these three taints: the taint of sensuality, the taint of existence, and the taint of ignorance.

“And what is the source and origin of the taints? Ignorance is their source and origin.

“And what is the diversity of the taints? There are taints leading to hell; there are taints leading to the animal realm; there are taints leading to the realm of afflicted spirits; there are taints leading to the human world; there are taints leading to the deva world. This is called the diversity of the taints.

“And what is the result of the taints? One immersed in ignorance produces a corresponding individual existence, which may be the consequence either of merit or demerit. This is called the result of the taints.

“And what is the cessation of the taints? With the cessation of ignorance there is cessation of the taints.

“This noble eightfold path is the way leading to the cessation of the taints, namely, right view ... right concentration.

“When, bhikkhus, a noble disciple thus understands the taints, the source and origin of the taints, the diversity of the taints, the result of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he understands this penetrative spiritual life to be the cessation of the taints.

“When it was said: ‘The taints should be understood ... the way leading to the cessation of the taints should be understood,’ it is because of this that this was said.

(5) “When it was said: ‘Kamma should be understood ... the way leading to the cessation of kamma should be understood,’ for what reason was this said?

“It is volition, bhikkhus, that I call kamma. For having willed, one acts by body, speech, or mind.

“And what is the source and origin of kamma? Contact is its source and origin.

“And what is the diversity of kamma? There is kamma to be experienced in hell; there is kamma to be experienced in the animal realm; there is kamma to be experienced in the realm of afflicted spirits; there is kamma to be experienced in the human world; and there is kamma to be experienced in the deva world. This is called the diversity of kamma.

“And what is the result of kamma? The result of kamma, I say, is threefold: [to be experienced] in this very life, or in the [next] rebirth, or on some subsequent occasion. This is called the result of kamma.

“And what, bhikkhus, is the cessation of kamma? With the cessation of contact there is cessation of kamma.

“This noble eightfold path is the way leading to the cessation of kamma, namely, right view ... right concentration.

“When, bhikkhus, a noble disciple thus understands kamma, the source and origin of kamma, the diversity of kamma, the result of kamma, the cessation of kamma, and the way leading to the cessation of kamma, he understands this penetrative spiritual life to be the cessation of kamma.

“When it was said: ‘Kamma should be understood ... the way leading to the cessation of kamma should be understood,’ it is because of this that this was said.

(6) “When it was said: ‘Suffering should be understood; the source and origin of suffering should be understood; the diversity of suffering should be understood; the result of suffering should be understood; the cessation of suffering should be understood; the way leading to the cessation of suffering should be understood,’ for what reason was this said?

“Birth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, dejection, and anguish are suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

“And what is the source and origin of suffering? Craving is its source and origin.

“And what is the diversity of suffering? There is extreme suffering; there is slight suffering; there is suffering that fades away slowly; there is suffering that fades away quickly. This is called the diversity of suffering.

“And what is the result of suffering? Here, someone overcome by suffering, with a mind obsessed by it, sorrows, languishes, and laments; he weeps beating his breast and becomes confused. Or else, overcome by suffering, with a mind obsessed by it, he embarks upon a search outside, saying: ‘Who knows one or two words for putting an end to this suffering?’ Suffering, I say, results either in confusion or in a search. This is called the result of suffering.

“And what is the cessation of suffering? With the cessation of craving there is cessation of suffering.

“This noble eightfold path is the way leading to the cessation of suffering, namely, right view ... right concentration.

“When, bhikkhus, a noble disciple thus understands suffering, the source and origin of suffering, the diversity of suffering, the result of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he understands this penetrative spiritual life to be the cessation of suffering.

“When it was said: ‘Suffering should be understood ... the way leading to the cessation of suffering should be understood,’ it is because of this that this was said.

“This, bhikkhus, is that penetrative exposition of the Dhamma.”

64 (10) Lion’s Roar

“Bhikkhus, there are these six Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel. What six?

(1) “Here, bhikkhus, the Tathāgata understands as it really is the possible as possible and the impossible as impossible. Since the Tathāgata understands as it really is the possible as possible and the impossible as impossible, this is a Tathāgata’s power that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.

(2) “Again, the Tathāgata understands as it really is the result of the undertaking of kamma past, future, and present in terms of possibilities and causes. Since the Tathāgata understands as it really is the result of the undertaking of kamma ... this too is a Tathāgata’s power that the Tathāgata has, possessing which he ... sets in motion the brahma wheel.

(3) “Again, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas, emancipations, concentrations, and meditative attainments. Since the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas ... this too is a Tathāgata’s power that the Tathāgata has, possessing which he ... sets in motion the brahma wheel.

(4) “Again, the Tathāgata recollects his manifold past abodes, that is, one birth, two births ... [as in 6:2 §4] ... Thus he recollects his manifold past abodes with their aspects and details. Since the Tathāgata recollects his manifold past abodes ... with their aspects and details, this too is a Tathāgata’s power that the Tathāgata has, possessing which he ... sets in motion the brahma wheel.

(5) “Again, with the divine eye, which is purified and surpasses the human, the Tathāgata sees beings passing away and being reborn ... [as in 6:2 §5] ... and he understands how beings fare in accordance with their kamma. Since the Tathāgata ... understands how beings fare in accordance with their kamma, this too is a Tathāgata’s power that the Tathāgata has, possessing which he ... sets in motion the brahma wheel.

(6) “Again, with the destruction of the taints, the Tathāgata has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Since the Tathāgata has realized for himself ... the taintless liberation of mind, liberation by wisdom ... this too is a Tathāgata’s power that the Tathāgata has, possessing which he ... sets in motion the brahma wheel.

“These are the six Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.

(1) “If, bhikkhus, others approach the Tathāgata and ask him a question related to his knowledge as it really is of the possible as possible and the impossible as impossible, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.

(2) “If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the result of the undertaking of kamma past, future, and present in terms of possibilities and causes, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.

(3) “If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the defilement, the cleansing, and the emergence in regard to the jhānas, emancipations, concentrations, and meditative attainments, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.

(4) “If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the recollection of past abodes, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.

(5) “If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the passing away and rebirth of beings, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.

(6) “If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the taintless liberation of mind, liberation by wisdom, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.

(1) “I say, bhikkhus, that the knowledge as it really is of the possible as possible and the impossible as impossible is for one who is concentrated, not for one who lacks concentration.

(2) “I say that the knowledge as it really is of the result of the undertaking of kammas past, future, and present in terms of possibilities and causes is for one who is concentrated, not for one who lacks concentration.

(3) “I say that the knowledge as it really is of the defilement, the cleansing, and the emergence in regard to the jhānas, emancipations, concentrations, and meditative attainments is for one who is concentrated, not for one who lacks concentration.

(4) “I say that the knowledge as it really is of the recollection of past abodes is for one who is concentrated, not for one who lacks concentration.

(5) “I say that the knowledge as it really is of the passing away and rebirth of beings is for one who is concentrated, not for one who lacks concentration.

(6) “I say that the knowledge as it really is of the taintless liberation of mind, liberation by wisdom, is for one who is concentrated, not for one who lacks concentration.

“Thus, bhikkhus, concentration is the path; lack of concentration is the wrong path.”