“Bhikkhus, there are these three sectarian tenets which, when questioned, interrogated, and cross-examined by the wise, and taken to their conclusion, will eventuate in non-doing. What are the three?
(1) “There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences — whether pleasure, pain, or neither-pain-norpleasure — all that is caused by what was done in the past.’ (2) There are other ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences — whether pleasure, pain, or neither-pain-nor-pleasure — all that is caused by God’s creative activity.’ (3) And there are still other ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences — whether pleasure, pain, or neither-pain-nor-pleasure — all that occurs without a cause or condition.’
(1) “Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences — whether pleasure, pain, or neither-painnor-pleasure — all that is caused by past deeds,’ and I said to them: ‘Is it true that you venerable ones hold such a doctrine and view?’ When I ask them this, they affirm it. Then I say to them: ‘In such a case, it is due to past deeds that you might destroy life, take what is not given, indulge in sexual activity, speak falsehood, utter divisive speech, speak harshly, indulge in idle chatter; that you might be full of longing, have a mind of ill will, and hold wrong view.’
“Those who fall back on past deeds as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddleminded, they do not guard themselves, and even the personal designation ‘ascetic’ could not be legitimately applied to them. This was my first legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
(2) “Then, bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences — whether pleasure, pain, or neither-painnor-pleasure — all that is caused by God’s creative activity,’ and I said to them: ‘Is it true that you venerable ones hold such a doctrine and view?’ When I ask them this, they affirm it. Then I say to them: ‘In such a case, it is due to God’s creative activity that you might destroy life ... and hold wrong view.’
“Those who fall back on God’s creative activity as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddle-minded, they do not guard themselves, and even the personal designation ‘ascetic’ could not be legitimately applied to them. This was my second legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
(3) “Then, bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences — whether pleasure, pain, or neither-painnor-pleasure — all that occurs without a cause or condition,’ and I said to them: ‘Is it true that you venerable ones hold such a doctrine and view?’ When I ask them this, they affirm it. Then I say to them: ‘In such a case, it is without a cause or condition that you might destroy life ... and hold wrong view.’
“Those who fall back on absence of cause and condition as the essential truth have no desire [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddle-minded, they do not guard themselves, and even the personal designation ‘ascetic’ could not be legitimately applied to them. This was my third legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
“These, bhikkhus, are the three sectarian tenets which, when questioned, interrogated, and cross-examined by the wise, and taken to their conclusion, will eventuate in non-doing. “But, bhikkhus, this Dhamma taught by me is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins. And what is the Dhamma taught by me that is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins?
“‘These are the six elements’: this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins. ‘These are the six bases for contact’ ... ‘These are the eighteen mental examinations’ ... ‘These are the four noble truths’: this, bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins.
“When it was said: ‘“These are the six elements”: this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,’ for what reason was this said? There are these six elements: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. When it was said: ‘“These are the six elements”: this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,’ it is because of this that this was said.
“When it was said: ‘“These are the six bases for contact”: this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,’ for what reason was this said? There are these six bases for contact: the eye as a base for contact, the ear as a base for contact, the nose as a base for contact, the tongue as a base for contact, the body as a base for contact, and the mind as a base for contact. When it was said: ‘“These are the six bases for contact”: this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,’ it is because of this that this was said.
“When it was said: ‘“These are the eighteen mental examinations”: this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,’ for what reason was this said? Having seen a form with the eye, one examines a form that is a basis for joy; one examines a form that is a basis for dejection; one examines a form that is a basis for equanimity. Having heard a sound with the ear ... Having smelled an odor with the nose ... Having tasted a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, one examines a mental phenomenon that is a basis for joy; one examines a mental phenomenon that is a basis for dejection; one examines a mental phenomenon that is a basis for equanimity. When it was said: ‘“These are the eighteen mental examinations”: this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,’ it is because of this that this was said.
“When it was said: ‘“These are the four noble truths”: this, bhikkhus, is the Dhamma taught by me that is unrefuted ... uncensured by wise ascetics and brahmins,’ for what reason was this said? In dependence on the six elements the descent of a [future] embryo occurs. When the descent takes place, there is name-and-form; with name-and-form as condition, there are the six sense bases; with the six sense bases as condition, there is contact; with contact as condition, there is feeling. Now it is for one who feels that I proclaim: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’
“And what, bhikkhus, is the noble truth of suffering? 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. This is called the noble truth of suffering.
“And what, bhikkhus, is the noble truth of the origin of suffering? With ignorance as condition, volitional activities [come to be]; with volitional activities as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, old age and death, sorrow, lamentation, pain, dejection, and anguish come to be. Such is the origin of this whole mass of suffering. This is called the noble truth of the origin of suffering.
“And what, bhikkhus, is the noble truth of the cessation of suffering? With the remainderless fading away and cessation of ignorance comes cessation of volitional activities; with the cessation of volitional activities, cessation of consciousness; with the cessation of consciousness, cessation of name-andform; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, pain, dejection, and anguish cease. Such is the cessation of this whole mass of suffering. This is called the noble truth of the cessation of suffering.
“And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the noble truth of the way leading to the cessation of suffering.
“When it was said: ‘“These are the four noble truths”: this, bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins,’ it is because of this that this was said.”
“Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. What three?
(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks.
(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks.
(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks.
“These are the three perils that separate mother and son of which the uninstructed worldling speaks.
“There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed worldling speaks of as perils that separate mother and son. What three?
(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
“These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son.
“There are, bhikkhus, these three perils that separate mother and son. What three? The peril of old age, the peril of illness, and the peril of death.
(1) “When the son is growing old, the mother cannot fulfill her wish: ‘Let me grow old, but may my son not grow old!’ And when the mother is growing old, the son cannot fulfill his wish: ‘Let me grow old, but may my mother not grow old!’
(2) “When the son has fallen ill, the mother cannot fulfill her wish: ‘Let me fall ill, but may my son not fall ill!’ And when the mother has fallen ill, the son cannot fulfill his wish: ‘Let me fall ill, but may my mother not fall ill!’
(3) “When the son is dying, the mother cannot fulfill her wish: ‘Let me die, but may my son not die!’ And when the mother is dying, the son cannot fulfill his wish: ‘Let me die, but may my mother not die!’
“These are the three perils that separate mother and son.
“There is a path, bhikkhus, there is a way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son. And what is the path and way? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path and way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son.”
On one occasion the Blessed One was wandering on tour among the Kosalāns together with a large Saṅgha of bhikkhus when he reached the Kosalān brahmin village named Venāgapura. The brahmin householders of Venāgapura heard: “It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Venāgapura. Now a good report about that Master Gotama has circulated thus: ‘That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge this world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a 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.’ Now it is good to see such arahants.”
Then the brahmin householders of Venāgapura approached the Blessed One. Some paid homage to the Blessed One and sat down to one side; some exchanged greetings with him and, when they had concluded their greetings and cordial talk, sat down to one side; some reverentially saluted him and sat down to one side; some pronounced their name and clan and sat down to one side; some kept silent and sat down to one side. The brahmin Vacchagotta of Venāgapura then said to the Blessed One:
“It is astounding and amazing, Master Gotama, how Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as a yellow jujube fruit in the autumn is pure and bright, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as a palm fruit that has just been removed from its stalk is pure and bright, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as an ornament of finest gold, well prepared by a skilled goldsmith and very skillfully wrought in the furnace, placed on red brocade, shines and beams and radiates, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright.
“Whatever high and luxurious kinds of bedding there are — that is, a sofa, a divan, a long-haired coverlet, a coverlet of diverse colors, a white coverlet, a woolen coverlet with floral designs, a quilt of cotton wool, a woolen coverlet ornamented with animal figures, a woolen coverlet with double borders, a woolen coverlet with a single border, a silken sheet studded with gems, a sheet made with silk threads and studded with gems, a dancer’s rug, an elephant rug, a horse rug, a chariot rug, a rug of antelope hide, a spread made of the hide of the kadali-deer, [a bed] with a canopy above and red bolsters at both ends — Master Gotama surely gains them at will, without trouble or difficulty.”
“Brahmin, those high and luxurious kinds of bedding are rarely obtained by those who have gone forth, and if they are obtained, they are not allowed.
“But, brahmin, there are three kinds of high and luxurious beds that at present I gain at will, without trouble or difficulty. What three? The celestial high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed. These are the three kinds of high and luxurious beds that at present I gain at will, without trouble or difficulty.”
(1) “But, Master Gotama, what is the celestial high and luxurious bed that at present you gain at will, without trouble or difficulty?”
“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, I enter and dwell in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, I dwell equanimous and, mindful and clearly comprehending, I experience pleasure with the body; I enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.
“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial. If I am standing, on that occasion my standing is celestial. If I am sitting, on that occasion my sitting is celestial. If I lie down, on that occasion this is my celestial high and luxurious bed. This is that celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty.”
“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a celestial high and luxurious bed?
(2) “But, Master Gotama, what is the divine high and luxurious bed that at present you gain at will, without trouble or difficulty?”
“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then I dwell pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. I dwell pervading one quarter with a mind imbued with compassion ... with a mind imbued with altruistic joy ... with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.
“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is divine. If I am standing, on that occasion my standing is divine. If I am sitting, on that occasion my sitting is divine. If I lie down, on that occasion this is my divine high and luxurious bed. This is that divine high and luxurious bed that at present I can gain at will, without trouble or difficulty.”
“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a high and luxurious bed?
(3) “But, Master Gotama, what is the noble high and luxurious bed that at present you gain at will, without trouble or difficulty?”
“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then I understand thus: ‘I have abandoned greed, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. I have abandoned hatred, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. I have abandoned delusion, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising.’
“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is noble. If I am standing, on that occasion my standing is noble. If I am sitting, on that occasion my sitting is noble. If I lie down, on that occasion this is my noble high and luxurious bed. This is that noble high and luxurious bed that at present I can gain at will, without trouble or difficulty.”
“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a noble high and luxurious bed?
“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. We now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider us lay followers who from today have gone for refuge for life.”
On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Now on that occasion a wanderer named Sarabha had recently left this Dhamma and discipline. He had been telling an assembly in Rājagaha: “I have learned the Dhamma of the ascetics who follow the Sakyan son. After I learned their Dhamma, I left that Dhamma and discipline.”
Then, one morning, a number of bhikkhus dressed, took their bowls and robes, and entered Rājagaha for alms. They then heard the wanderer Sarabha making such a statement to an assembly in Rājagaha. When those bhikkhus had walked for alms in Rājagaha, after their meal, when they returned from their alms round, they approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, the wanderer Sarabha, who recently left this Dhamma and discipline, has been telling an assembly in Rājagaha: ‘I have learned the Dhamma of the ascetics who follow the Sakyan son. After I learned their Dhamma, I left that Dhamma and discipline.’ It would be good, Bhante, if the Blessed One would go to the wanderers’ park on the bank of the Sappinīkā [river] and, out of compassion, approach the wanderer Sarabha.” The Blessed One consented by silence.
Then, in the evening, the Blessed One emerged from seclusion and went to the wanderers’ park on the bank of the Sappinīkā [river]. He approached the wanderer Sarabha, sat down on the seat that was prepared for him, and said to him: “Is it true, Sarabha, that you have been saying: ‘I have learned the Dhamma of the ascetics who follow the Sakyan son. After I learned their Dhamma, I left that Dhamma and discipline’?” When this was said, the wanderer Sarabha was silent.
A second time the Blessed One said to the wanderer Sarabha: “Tell me, Sarabha, how have you learned the Dhamma of the ascetics who follow the Sakyan son? If you have not learned it completely, I will complete it. But if you have learned it completely, I will rejoice.” But a second time the wanderer Sarabha was silent.
A third time the Blessed One said to the wanderer Sarabha: “Tell me, Sarabha, how have you learned the Dhamma of the ascetics who follow the Sakyan son? If you have not learned it completely, I will complete it. But if you have learned it completely, I will rejoice.” But a third time the wanderer Sarabha was silent.
Then those wanderers said to the wanderer Sarabha: “The ascetic Gotama has offered to give you whatever you might ask him for, friend Sarabha. Speak, friend Sarabha! How have you learned the Dhamma of the ascetics who follow the Sakyan son? If you have not learned it completely, the ascetic Gotama will complete it for you. But if you have learned it completely, he will rejoice.” When this was said, the wanderer Sarabha sat silenced, disconcerted, hunched over, downcast, glum, and speechless.
Then the Blessed One, having understood that the wanderer Sarabha [sat] silenced, disconcerted, hunched over, downcast, glum, and speechless, said to those wanderers:
(1) “Wanderers, if anyone should say about me: ‘Though you claim to be perfectly enlightened, you are not fully enlightened about these things,’ I might question him closely about this matter, interrogate him, and cross-examine him. When he is being closely questioned by me, interrogated, and crossexamined, it is impossible and inconceivable that he would not incur one or another of three consequences: he would either answer evasively and divert the discussion to an irrelevant subject; [or] display anger, hatred, and bitterness; or would sit silenced, disconcerted, hunched over, downcast, glum, and speechless, just like the wanderer Sarabha.
(2) “If, wanderers, anyone should say about me: ‘Though you claim to be one whose taints are destroyed, you have not fully destroyed these taints,’ I might question him closely about this matter, interrogate him, and cross-examine him. When he is being closely questioned by me, interrogated, and crossexamined, it is impossible and inconceivable that he would not incur one or another of three consequences: he would either answer evasively and divert the discussion to an irrelevant subject; [or] display anger, hatred, and bitterness; or would sit silenced, disconcerted, hunched over, downcast, glum, and speechless, just like the wanderer Sarabha.
(3) “If, wanderers, anyone should say about me: ‘The Dhamma does not lead one who practices it to the complete destruction of suffering, the goal for the sake of which you teach it,’ I might question him closely about this matter, interrogate him, and cross-examine him. When he is being closely questioned by me, interrogated, and cross-examined, it is impossible and inconceivable that he would not incur one or another of three consequences: he would either answer evasively and divert the discussion to an irrelevant subject, [or] display anger, hatred, and bitterness, or would sit silenced, disconcerted, hunched over, downcast, glum, and speechless, just like the wanderer Sarabha.”
Then the Blessed One, having roared his lion’s roar three times in the wanderers’ park on the bank of the Sappinīkā [river], rose up into the air and departed.
Then, soon after the Blessed One had left, those wanderers gave the wanderer Sarabha a thorough verbal lashing, [saying:] “Just as an old jackal in a huge forest might think: ‘I will roar a lion’s roar,’ and yet would only howl and yelp like a jackal, so, friend Sarabha, claiming in the absence of the ascetic Gotama: ‘I will roar a lion’s roar,’ you only howled and yelped like a jackal. Just as, friend Sarabha, a chick might think: ‘I will sing like a cock,’ and yet would only sing like a chick, so, friend Sarabha, claiming in the absence of the ascetic Gotama: ‘I will sing like a cock,’ you only sang like a chick. Just as, friend Sarabha, a bull might think to bellow deeply in an empty cow shed, so, friend Sarabha, in the absence of the ascetic Gotama you thought you could bellow deeply.” [In this way] those wanderers gave the wanderer Sarabha a thorough verbal lashing.
On one occasion the Blessed One was wandering on tour among the Kosalāns together with a large Saṅgha of monks when he reached the town of the Kālāmas named Kesaputta. The Kālāmas of Kesaputta heard: “It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Kesaputta. Now a good report about that Master Gotama has circulated thus: ‘That Blessed One is an arahant, perfectly enlightened ... [as at 3:63] ... [and] reveals a spiritual life that is perfectly complete and pure.’ Now it is good to see such arahants.”
Then the Kālāmas of Kesaputta approached the Blessed One. Some paid homage to the Blessed One and sat down to one side ... [as at 3:63] ... some kept silent and sat down to one side. Sitting to one side, the Kālāmas said to the Blessed One:
“Bhante, there are some ascetics and brahmins who come to Kesaputta. They explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. But then some other ascetics and brahmins come to Kesaputta, and they too explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. We are perplexed and in doubt, Bhante, as to which of these good ascetics speak truth and which speak falsehood.”
“It is fitting for you to be perplexed, Kālāmas, fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter. Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: ‘The ascetic is our guru.’ But when, Kālāmas, you know for yourselves: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,’ then you should abandon them.
(1) “What do you think, Kālāmas? When greed arises in a person, is it for his welfare or for his harm?”
“For his harm, Bhante.”
“Kālāmas, a greedy person, overcome by greed, with mind obsessed by it, destroys life, takes what is not given, transgresses with another’s wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?”
“Yes, Bhante.”
(2) “What do you think, Kālāmas? When hatred arises in a person, is it for his welfare or for his harm?”
“For his harm, Bhante.”
“Kālāmas, a person who is full of hate, overcome by hatred, with mind obsessed by it, destroys life ... and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?”
“Yes, Bhante.”
(3) “What do you think, Kālāmas? When delusion arises in a person, is it for his welfare or for his harm?”
“For his harm, Bhante.”
“Kālāmas, a person who is deluded, overcome by delusion, with mind obsessed by it, destroys life ... and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?”
“Yes, Bhante.”
“What do you think, Kālāmas? Are these things wholesome or unwholesome?” – “Unwholesome, Bhante.” – “Blameworthy or blameless?” – “Blameworthy, Bhante.” – “Censured or praised by the wise?” – “Censured by the wise, Bhante.” – “Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?” – “Accepted and undertaken, these things lead to harm and suffering. So we take it.”
“Thus, Kālāmas, when we said: ‘Come, Kālāmas, do not go by oral tradition ... But when you know for yourselves: “These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if undertaken and practiced, lead to harm and suffering,” then you should abandon them,’ it is because of this that this was said.
“Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: ‘The ascetic is our guru.’ But when you know for yourselves: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,’ then you should live in accordance with them.
(1) “What do you think, Kālāmas? When non-greed arises in a person, is it for his welfare or for his harm?”
“For his welfare, Bhante.”
“Kālāmas, a person without greed, not overcome by greed, his mind not obsessed by it, does not destroy life, take what is not given, transgress with another’s wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?”
“Yes, Bhante.”
(2) “What do you think, Kālāmas? When non-hatred arises in a person, is it for his welfare or for his harm?”
“For his welfare, Bhante.”
“Kālāmas, a person who is without hate, not overcome by hatred, his mind not obsessed by it, does not destroy life ... nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?”
“Yes, Bhante.”
(3) “What do you think, Kālāmas? When non-delusion arises in a person, is it for his welfare or for his harm?”
“For his welfare, Bhante.”
“Kālāmas, a person who is undeluded, not overcome by delusion, his mind not obsessed by it, does not destroy life ... nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?”
“Yes, Bhante.”
“What do you think, Kālāmas? Are these things wholesome or unwholesome?” – “Wholesome, Bhante.” – “Blameworthy or blameless?” – “Blameless, Bhante.” – “Censured or praised by the wise?” – “Praised by the wise, Bhante.” – “Accepted and undertaken, do they lead to welfare and happiness or not, or how do you take it?” – “Accepted and undertaken, these things lead to welfare and happiness. So we take it.”
“Thus, Kālāmas, when we said: ‘Come, Kālāmas, do not go by oral tradition ... But when you know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,” then you should live in accordance with them,’ it is because of this that this was said.
“Then, Kālāmas, that noble disciple, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness ... with a mind imbued with compassion ... with a mind imbued with altruistic joy ... with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.
“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life.
“The first assurance he has won is this: ‘If there is another world, and if there is the fruit and result of good and bad deeds, it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.’
“The second assurance he has won is this: ‘If there is no other world, and there is no fruit and result of good and bad deeds, still right here, in this very life, I maintain myself in happiness, without enmity and ill will, free of trouble.
“The third assurance he has won is this: ‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’
“The fourth assurance he has won is this: ‘Suppose evil does not come to one who does evil. Then right here I see myself purified in both respects.’
“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won these four assurances in this very life.”
“So it is, Blessed One! So it is, Fortunate One! This noble disciple whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life.
“The first assurance he has won ... [as above, down to:] ... The fourth assurance he has won is this: ‘Suppose evil does not befall the evil-doer. Then right here I see myself purified in both respects.’
“This noble disciple, Bhante, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won these four assurances in this very life.
“Excellent, Bhante! ... We go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One consider us lay followers who from today have gone for refuge for life.”
Thus have I heard. On one occasion the Venerable Nandaka was dwelling at Sāvatthī in Migāramātā’s Mansion in the Eastern Park. Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuniya’s grandson, approached the Venerable Nandaka, paid homage to him, and sat down to one side. The Venerable Nandaka then said to Sāḷha:
“Come, Sāḷha, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: ‘The ascetic is our guru.’ But when you know for yourselves: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,’ then you should abandon them.
(1) “What do you think, Sāḷha, is there greed?”
“Yes, Bhante.”
“I say this means longing. A greedy person, full of longing, destroys life, takes what is not given, transgresses with another’s wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?”
“Yes, Bhante.”
(2) “What do you think, Sāḷha, is there hatred?”
“Yes, Bhante.”
“I say this means ill will. A person full of hate, with a mind of ill will, destroys life ... and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?”
“Yes, Bhante.”
(3) “What do you think, Sāḷha, is there delusion?” “Yes, Bhante.”
“I say this means ignorance. A deluded person, immersed in ignorance, destroys life ... and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?”
“Yes, Bhante.”
“What do you think, Sāḷha? Are these things wholesome or unwholesome?” – “Unwholesome, Bhante.” – “Blameworthy or blameless?” – “Blameworthy, Bhante.” – “Censured or praised by the wise?” – “Censured by the wise, Bhante.” – “Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?” – “Accepted and undertaken, these things lead to harm and suffering. So we take it.”
“Thus, Sāḷha, when we said: ‘Come, Sāḷha, do not go by oral tradition ... But when you know for yourselves: “These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if undertaken and practiced, lead to harm and suffering,” then you should abandon them,’ it is because of this that this was said.
“Come, Sāḷha, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: ‘The ascetic is our guru.’ But when you know for yourselves: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,’ then you should live in accordance with them.
(1) “What do you think, Sāḷha, is there non-greed?” “Yes, Bhante.”
“I say this means absence of longing. A person without greed, without longing, does not destroy life, take what is not given, transgress with another’s wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?”
“Yes, Bhante.”
(2) “What do you think, Sāḷha, is there non-hatred?”
“Yes, Bhante.”
“I say this means good will. A person without hate, with a mind of good will, does not destroy life ... nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?”
“Yes, Bhante.”
(3) “What do you think, Sāḷha, is there non-delusion?”
“Yes, Bhante.”
“I say this means true knowledge. An undeluded person, who has arrived at true knowledge, does not destroy life ... nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?”
“Yes, Bhante.”
“What do you think, Sāḷha? Are these things wholesome or unwholesome?” – “Wholesome, Bhante.” – “Blameworthy or blameless?” – “Blameless, Bhante.” – “Censured or praised by the wise?” – “Praised by the wise, Bhante.” – “Accepted and undertaken, do they lead to welfare and happiness or not, or how do you take it?” – “Accepted and undertaken, these things lead to welfare and happiness. So we take it.”
“Thus, Sāḷha, when we said: ‘Come, Sāḷha, do not go by oral tradition ... But when you know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,” then you should live in accordance with them,’ it is because of this that this was said.
“Then, Sāḷha, that noble disciple, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness ... with a mind imbued with compassion ... with a mind imbued with altruistic joy ... with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.
“He then understands thus: ‘There is this; there is the inferior; there is the superior; there is a further escape from whatever is involved with perception.’ When he knows and sees thus, his mind is liberated from the taint of sensuality, from the taint of existence, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘[It’s] liberated.’ He understands: ‘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.’
“He understands thus: ‘Formerly, there was greed; that was unwholesome. Now there is none; thus this is wholesome. Formerly, there was hatred; that was unwholesome. Now there is none; thus this is wholesome. Formerly, there was delusion; that was unwholesome. Now there is none; thus this is wholesome.’
“Thus in this very life he dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine.”
“Bhikkhus, there are these three bases of talk. What three? (1) Referring to the past, one would say: ‘So it was in the past.’ (2) Referring to the future, one would say: ‘So it will be in the future.’ (3) Referring to the present, one would say: ‘So it is now, at present.’
“It is in relation to talk, bhikkhus, that a person may be understood as either fit to talk or unfit to talk. If this person is asked a question that should be answered categorically and he does not answer it categorically; [if he is asked] a question that should be answered after making a distinction and he answers it without making a distinction; [if he is asked] a question that should be answered with a counter-question and he answers it without asking a counter-question; [if he is asked] a question that should be set aside and he does not set it aside, in such a case this person is unfit to talk.
“But if this person is asked a question that should be answered categorically and he answers it categorically; [if he is asked] a question that should be answered after making a distinction and he answers it after making a distinction; [if he is asked] a question that should be answered with a counter-question and he answers it with a counter-question; [if he is asked] a question that should be set aside and he sets it aside, in such a case this person is fit to talk.
“It is in relation to talk, bhikkhus, that a person should be understood as either fit to talk or unfit to talk. If this person is asked a question and he does not stand firm in regard to his position and the opposing position; if he does not stand firm in his stratagem; if he does not stand firm in an assertion about what is known; if he does not stand firm in the procedure, in such a case this person is unfit to talk.
“But if this person is asked a question and he stands firm in regard to his position and the opposing position; if he stands firm in his stratagem; if he stands firm in an assertion about what is known; if he stands firm in the procedure, in such a case this person is fit to talk.
“It is in relation to talk, bhikkhus, that a person should be understood as either fit to talk or unfit to talk. If this person is asked a question and he answers evasively, diverts the discussion to an irrelevant subject, and displays anger, hatred, and bitterness, in such a case this person is unfit to talk.
“But if this person is asked a question and he does not answer evasively, divert the discussion to an irrelevant subject, or display anger, hatred, and bitterness, in such a case this person is fit to talk.
“It is in relation to talk, bhikkhus, that a person should be understood as either fit to talk or unfit to talk. If this person is asked a question and he overwhelms [the questioner], crushes him, ridicules him, and seizes upon a slight error, in such a case this person is unfit to talk.
“But if this person is asked a question and he does not overwhelm [the questioner], or crush him, or ridicule him, or seize upon a slight error, in such a case this person is fit to talk.
“It is in relation to talk, bhikkhus, that a person should be understood as either having a supporting condition or not having a supporting condition. One who does not lend an ear does not have a supporting condition; one who lends an ear has a supporting condition. One who has a supporting condition directly knows one thing, fully understands one thing, abandons one thing, and realizes one thing. Directly knowing one thing, fully understanding one thing, abandoning one thing, and realizing one thing, he reaches right liberation.
“This, bhikkhus, is the goal of talk, the goal of discussion, the goal of a supporting condition, the goal of lending an ear, that is, the emancipation of the mind through non-clinging.”
Those who speak with quarrelsome intent,
settled in their opinions, swollen with pride,
ignoble, having assailed virtues,
look for openings [to attack] one another.
They mutually delight when their opponent
speaks badly and makes a mistake,
[they rejoice] in his bewilderment and defeat;
but noble ones don’t engage in such talk.
If a wise person wants to talk,
having known the time is right,
without quarrelsomeness or pride,
the sagely person should utter
the speech that the noble ones practice,
which is connected with the Dhamma and meaning.
Not being insolent or aggressive,
with a mind not elated,
he speaks free from envy
on the basis of right knowledge.
He should approve of what is well expressed
but should not attack what is badly stated.
He should not train in faultfinding
nor seize on the other’s mistakes;
he should not overwhelm and crush his opponent,
nor speak mendacious words.
Truly, a discussion among the good
is for the sake of knowledge and confidence.
Such is the way the noble discuss things;
this is the discussion of the noble ones.
Having understood this, the wise person
should not swell up but should discuss things.
“Bhikkhus, wanderers of other sects may ask you: ‘Friends, there are these three things. What three? Greed, hatred, and delusion. These are the three. What, friends, is the distinction, the disparity, the difference between them?’ If you are asked this, how would you answer?”
“Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.”
“Then listen, bhikkhus, and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, if wanderers of other sects should ask you such a question, you should answer them as follows: ‘Lust, friends, is slightly blameworthy but slow to fade away; hatred is very blameworthy but quick to fade away; delusion is very blameworthy and slow to fade away.’
(1) “[Suppose they ask:] ‘But, friends, what is the reason unarisen lust arises and arisen lust increases and expands?’ You should answer: ‘An attractive object. For one who attends carelessly to an attractive object, unarisen lust arises and arisen lust increases and expands. This, friends, is the reason unarisen lust arises and arisen lust increases and expands.’
(2) “[Suppose they ask:] ‘But what, friends, is the reason unarisen hatred arises and arisen hatred increases and expands?’ You should answer: ‘A repulsive object. For one who attends carelessly to a repulsive object, unarisen hatred arises and arisen hatred increases and expands. This, friends, is the reason unarisen hatred arises and arisen hatred increases and expands.’
(3) “[Suppose they ask:] ‘But what, friends, is the reason unarisen delusion arises and arisen delusion increases and expands?’ You should answer: ‘Careless attention. For one who attends carelessly, unarisen delusion arises and arisen delusion increases and expands. This, friends, is the reason unarisen delusion arises and arisen delusion increases and expands.’
(1) “[Suppose they ask:] ‘But what, friends, is the reason unarisen lust does not arise and arisen lust is abandoned?’ You should answer: ‘An unattractive object. For one who attends carefully to an unattractive object, unarisen lust does not arise and arisen lust is abandoned. This, friends, is the reason unarisen lust does not arise and arisen lust is abandoned.’
(2) “[Suppose they ask:] ‘But what, friends, is the reason unarisen hatred does not arise and arisen hatred is abandoned?’ You should answer: ‘The liberation of the mind by lovingkindness. For one who attends carefully to the liberation of the mind by loving-kindness, unarisen hatred does not arise and arisen hatred is abandoned. This, friends, is the reason unarisen hatred does not arise and arisen hatred is abandoned.’
(3) “[Suppose they ask:] ‘But what, friends, is the reason unarisen delusion does not arise and arisen delusion is abandoned?’ You should answer: ‘Careful attention. For one who attends carefully, unarisen delusion does not arise and arisen delusion is abandoned. This, friends, is the reason unarisen delusion does not arise and arisen delusion is abandoned.’”
“Bhikkhus, there are these three unwholesome roots. What three? The unwholesome root, greed; the unwholesome root, hatred; and the unwholesome root, delusion.
(1) “Whatever greed occurs, bhikkhus, is unwholesome. Whatever [deed] a greedy person performs by body, speech, and mind is also unwholesome. When a greedy person, overcome by greed, with mind obsessed by it, inflicts suffering upon another under a false pretext — by killing, imprisonment, confiscation, censure, or banishment — [thinking]: ‘I am powerful, I want power,’ that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of greed, caused by greed, arisen from greed, conditioned by greed.
(2) “Whatever hatred occurs is unwholesome. Whatever [deed] a person full of hate performs by body, speech, and mind is also unwholesome. When a person full of hate, overcome by hatred, with mind obsessed by it, inflicts suffering upon another under a false pretext ... [thinking]: ‘I am powerful, I want power,’ that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of hatred, caused by hatred, arisen from hatred, conditioned by hatred.
(3) “Whatever delusion occurs is unwholesome. Whatever [deed] a deluded person performs by body, speech, and mind is also unwholesome. When a deluded person, overcome by delusion, with mind obsessed by it, inflicts suffering upon another under a false pretext ... [thinking]: ‘I am powerful, I want power,’ that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of delusion, caused by delusion, arisen from delusion, conditioned by delusion.
“Such a person, bhikkhus, is called one who speaks at an improper time, who speaks falsely, who speaks what is unbeneficial, who speaks non-Dhamma, who speaks nondiscipline. And why is such a person called one who speaks at an improper time ... who speaks non-discipline? This person inflicts suffering upon another under a false pretext — by killing, imprisonment, confiscation, censure, or banishment — thinking: ‘I am powerful, I want power.’ Thus when spoken to in accordance with fact, he despises [the one who reproaches him]; he does not admit [his faults]. When spoken to contrary to fact, he does not make an effort to unravel what is said to him: ‘For such and such a reason this is untrue; for such and such a reason this is contrary to fact.’ Therefore such a person is called one who speaks at an improper time, who speaks falsely, who speaks what is unbeneficial, who speaks non-Dhamma, who speaks non-discipline.
“Such a person, overcome by bad unwholesome qualities born of greed ... born of hatred ... born of delusion, with his mind obsessed by them, dwells in suffering in this very life, with distress, anguish, and fever, and with the breakup of the body, after death, a bad destination can be expected for him.
“Suppose a tree was choked and enveloped by three māluvā creepers. It would meet with calamity, with disaster, with calamity and disaster. So too, such a person overcome by bad unwholesome qualities born of greed ... born of hatred ... born of delusion, with his mind obsessed by them, dwells in suffering in this very life, with distress, anguish, and fever, and with the breakup of the body, after death, a bad destination can be expected for him. These are the three unwholesome roots.
“There are, bhikkhus, these three wholesome roots. What three? The wholesome root, non-greed; the wholesome root, non-hatred; and the wholesome root, non-delusion.
(1) “Whatever non-greed occurs, bhikkhus, is wholesome. Whatever [deed] one without greed performs by body, speech, and mind is also wholesome. When one without greed, not overcome by greed, with mind not obsessed by it, does not inflict suffering upon another under a false pretext — by killing, imprisonment, confiscation, censure, or banishment — thinking: ‘I am powerful, I want power,’ that too is wholesome. Thus numerous wholesome qualities originate in him born of nongreed, caused by non-greed, arisen from non-greed, conditioned by non-greed.
(2) “Whatever non-hatred occurs is wholesome. Whatever [deed] one without hate performs by body, speech, and mind is also wholesome. When one without hate, not overcome by hatred, with mind not obsessed by it, does not inflict suffering upon another under a false pretext ... that too is wholesome. Thus numerous wholesome qualities originate in him born of non-hatred, caused by non-hatred, arisen from non-hatred, conditioned by non-hatred.
(3) “Whatever non-delusion occurs is wholesome. Whatever [deed] one who is undeluded performs by body, speech, and mind is also wholesome. When one who is undeluded, not overcome by delusion, with mind not obsessed by it, does not inflict suffering upon another under a false pretext ... that too is wholesome. Thus numerous wholesome qualities originate in him born of non-delusion, caused by non-delusion, arisen from non-delusion, conditioned by non-delusion.
“Such a person, bhikkhus, is called one who speaks at the proper time, who speaks in accordance with fact, who speaks what is beneficial, who speaks Dhamma, who speaks discipline. And why is such a person called one who speaks at the proper time ... who speaks discipline? This person does not inflict suffering upon another under a false pretext — by killing, imprisonment, confiscation, censure, or banishment — thinking: ‘I am powerful, I want power.’ Thus when spoken to in accordance with fact, he admits [his faults]; he does not despise [the one who reproaches him]. When spoken to contrary to fact, he makes an effort to unravel what is said to him: ‘For such and such a reason this is untrue; for such and such a reason this is contrary to fact.’ Therefore such a person is called one who speaks at the proper time, who speaks in accordance with fact, who speaks what is beneficial, who speaks Dhamma, who speaks discipline.
“Such a person has abandoned the bad unwholesome qualities born of greed ... born of hatred ... born of delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. He dwells happily in this very life, without distress, anguish, or fever, and in this very life he attains nibbāna.
“Suppose a tree was choked and enveloped by three māluvā creepers. Then a man would come along bringing a shovel and a basket. He would cut down the creepers at their roots, dig them up, and pull out the roots, even the fine rootlets and rootfiber. He would cut the creepers into pieces, split the pieces, and reduce them to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, reduce them to ashes, and winnow the ashes in a strong wind or let them be carried away by the swift current of a river. In this way, those māluvā creepers would be cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.
“So too, bhikkhus, such a person has abandoned the bad unwholesome qualities born of greed ... born of hatred ... born of delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. He dwells happily in this very life, without distress, anguish, or fever, and in this very life he attains nibbāna. These are the three wholesome roots.”
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Migāramātā’s Mansion in the Eastern Park. Then Visākhā Migāramātā, on the day of the uposatha, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to her:
“Why, Visākhā, have you come in the middle of the day?” “Today, Bhante, I am observing the uposatha.”
“There are, Visākhā, three kinds of uposathas. What three? The cowherds’ uposatha, the Nigaṇṭhas’ uposatha, and the noble ones’ uposatha.
(1) “And how, Visākhā, is the cowherds’ uposatha observed? Suppose, Visākhā, in the evening a cowherd returns the cows to their owners. He reflects thus: ‘Today the cows grazed in such and such a place and drank water in such and such a place. Tomorrow the cows will graze in such and such a place and drink water in such and such a place.’ So too, someone here observing the uposatha reflects thus: ‘Today I ate this and that food; today I ate a meal of this and that kind. Tomorrow I will eat this and that food; tomorrow I will eat a meal of this and that kind.’ He thereby passes the day with greed and longing in his mind. It is in such a way that the cowherds’ uposatha is observed. The cowherds’ uposatha, thus observed, is not of great fruit and benefit, nor is it extraordinarily brilliant and pervasive.
(2) “And how, Visākhā, is the Nigaṇṭhas’ uposatha observed? There are, Visākhā, ascetics called Nigaṇṭhas. They enjoin their disciples thus: ‘Come, good man, lay down the rod toward living beings dwelling more than a hundred yojanas’ distance in the eastern quarter. Lay down the rod toward living beings dwelling more than a hundred yojanas’ distance in the western quarter. Lay down the rod toward living beings dwelling more than a hundred yojanas’ distance in the northern quarter. Lay down the rod toward living beings dwelling more than a hundred yojanas’ distance in the southern quarter.’ Thus they enjoin them to be sympathetic and compassionate toward some living beings, but not to others. On the uposatha day, they enjoin their disciples thus: ‘Come, good man, having laid aside all clothes, recite: ‘I am not anywhere the belonging of anyone, nor is there anywhere anything in any place that is mine.’ However, his parents know: ‘This is our son.’ And he knows: ‘These are my parents.’ His wife and children know: ‘He is our supporter.’ And he knows: ‘These are my wife and children.’ His slaves, workers, and servants know: ‘He is our master.’ And he knows: ‘These are my slaves, workers, and servants.’ Thus on an occasion when they should be enjoined in truthfulness, [the Nigaṇṭhas] enjoin them in false speech. This, I say, is false speech. When that night has passed, he makes use of possessions that have not been given. This, I say, is taking what has not been given. It is in such a way that the Nigaṇṭhas’ uposatha is observed. When one has observed the uposatha in the way of the Nigaṇṭhas, the uposatha is not of great fruit and benefit, nor is it extraordinarily brilliant and pervasive.
(3) “And how, Visākhā, is the noble ones’ uposatha observed?
The defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that one’s head, when dirty, is cleansed by exertion.
“And how, Visākhā, does one cleanse a dirty head by exertion? By means of cleansing paste, clay, water, and the appropriate effort by the person. It is in such a way that one’s head, when dirty, is cleansed by exertion. So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Tathāgata thus: ‘The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of Brahmā, who dwells together with Brahmā, and it is by considering Brahmā that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.
“The defiled mind, Visākhā, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ When a noble disciple recollects the Dhamma, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that one’s body, when dirty, is cleansed by exertion.
“And how, Visākhā, does one cleanse a dirty body by exertion? By means of a bathing brush, lime powder, water, and the appropriate effort by the person. It is in such a way that one’s body, when dirty, is cleansed by exertion. So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One ... to be personally experienced by the wise.’ When a noble disciple recollects the Dhamma, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of the Dhamma, who dwells together with the Dhamma, and it is by considering the Dhamma that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.
“The defiled mind, Visākhā, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals — this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ When a noble disciple recollects the Saṅgha, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that a dirty cloth is cleansed by exertion.
“And how, Visākhā, does one cleanse a dirty cloth by exertion? By means of heat, lye, cow dung, water, and the appropriate effort by the person. It is in such a way that a dirty cloth is cleansed by exertion. So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way ... the unsurpassed field of merit for the world.’ When a noble disciple recollects the Saṅgha, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of the Saṅgha, who dwells together with the Saṅgha, and it is by considering the Saṅgha that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.
“The defiled mind, Visākhā, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects his own virtuous behavior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. When a noble disciple recollects his virtuous behavior, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that a dirty mirror is cleansed by exertion.
“And how, Visākhā, is a dirty mirror cleansed by exertion? By means of oil, ashes, a roll of cloth, and the appropriate effort by the person. It is in such a way that a dirty mirror is cleansed by exertion. So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects his own virtuous behavior as unbroken ... leading to concentration. When a noble disciple recollects his virtuous behavior, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of virtuous behavior, who dwells together with virtuous behavior, and it is by considering virtuous behavior that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.
“The defiled mind, Visākhā, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the deities thus: ‘There are devas [ruled by] the four great kings, Tāvatiṃsa devas, Yāma devas, Tusita devas, devas who delight in creation, devas who control what is created by others, devas of Brahmā’s company, and devas still higher than these. I too have such faith as those deities possessed because of which, when they passed away here, they were reborn there; I too have such virtuous behavior ... such learning ... such generosity ... such wisdom as those deities possessed because of which, when they passed away here, they were reborn there.’ When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that impure gold is cleansed by exertion.
“And how, Visākhā, is impure gold cleansed by exertion? By means of a furnace, salt, red chalk, a blow-pipe and tongs, and the appropriate effort by the person. It is in such a way that impure gold is cleansed by exertion. So too, the defiled mind is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the deities thus: ‘There are devas [ruled by] the four great kings ... and devas still higher than these. I too have such faith ... such wisdom as those deities possessed because of which, when they passed away here, they were reborn there.’ When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of the deities, who dwells together with the deities, and it is by considering the deities that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.
(i) “This noble disciple, Visākhā, reflects thus: ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.
(ii) “‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and are honest at heart, devoid of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and be honest at heart, devoid of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.
(iii) “‘As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. I shall imitate the arahants in this respect and the uposatha will be observed by me.
(iv) “‘As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall be a speaker of truth, an adherent of truth, trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.
(v) “‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me.
(vi) “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me.
(vii) “‘As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.
(viii) “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.’
“It is in this way, Visākhā, that the noble ones’ uposatha is observed. When one has observed the uposatha in the way of the noble ones it is of great fruit and benefit, extraordinarily brilliant and pervasive.
“To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive? Suppose, Visākhā, one were to exercise sovereignty and kingship over these sixteen great countries abounding in the seven precious substances, that is, [the countries of] the Aṅgans, the Magadhans, the Kāsīs, the Kosalāns, the Vajjīs, the Mallās, the Cetīs, the Vaṅgas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhārans, and the Kambojans: this would not be worth a sixteenth part of the uposatha observance complete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness.
“For the devas [ruled by] the four great kings, a single night and day is equivalent to fifty human years; thirty such days make up a month, and twelve such months make up a year. The life span of the devas [ruled by] the four great kings is five hundred such celestial years. It is possible, Visākhā, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the devas [ruled by] the four great kings. It was with reference to this that I said human kingship is poor compared to celestial happiness.
“For the Tāvatiṃsa devas a single night and day is equivalent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the Tāvatiṃsa devas is a thousand such celestial years. It is possible, Visākhā, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the Tāvatiṃsa devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.
“For the Yāma devas a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the Yāma devas is two thousand such celestial years. It is possible, Visākhā, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the Yāma devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.
“For the Tusita devas, a single night and day is equivalent to four hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the Tusita devas is four thousand such celestial years. It is possible, Visākhā, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the Tusita devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.
“For the devas who delight in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the devas who delight in creation is eight thousand such celestial years. It is possible, Visākhā, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the devas who delight in creation. It was with reference to this that I said human kingship is poor compared to celestial happiness.
“For the devas who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the devas who control what is created by others is sixteen thousand such celestial years. It is possible, Visākhā, that a woman or man here who observes the uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the devas who control what is created by others. It was with reference to this that I said human kingship is poor compared to celestial happiness.”
"One should not kill living beings or take what is not given;
one should not speak falsehood or drink intoxicants;
one should refrain from sexual activity, from unchastity;
one should not eat at night or at an improper time.
One should not wear garlands or apply scents;
one should sleep on a [low] bed or a mat on the ground;
this, they say, is the eight-factored uposatha
proclaimed by the Buddha,
who reached the end of suffering.
As far as the sun and moon revolve,
shedding light, so beautiful to gaze upon,
dispellers of darkness, moving through the firmament,
they shine in the sky, brightening up the quarters.
Whatever wealth exists in this sphere —
pearls, gems, and excellent beryl,
horn gold and mountain gold,
and the natural gold called haṭaka —
those are not worth a sixteenth part
of an uposatha complete in the eight factors,
just as all the hosts of stars
[do not match] the moon’s radiance.
Therefore a virtuous woman or man,
having observed the uposatha complete in eight factors,
and having made merit productive of happiness,
goes blameless to a heavenly state.