III. Upāli

91 (1) One Who Enjoys Sensual Pleasures

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

“Householder, there are these ten kinds of persons who enjoy sensual pleasures found existing in the world. What ten?

[I. Exposition]

[A. Those Who Seek Wealth Unrighteously]

(1) “Here, householder, someone who enjoys sensual pleasures seeks wealth unrighteously, by violence. Having done so, he does not make himself happy and pleased, nor does he share the wealth and do meritorious deeds.

(2) “Someone else who enjoys sensual pleasures seeks wealth unrighteously, by violence. Having done so, he makes himself happy and pleased, but he does not share the wealth and do meritorious deeds.

(3) “And still someone else who enjoys sensual pleasures seeks wealth unrighteously, by violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds.

[B. Those Who Seek Wealth Both Righteously and Unrighteously]

(4) “Next, householder, someone who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he does not make himself happy and pleased, nor does he share the wealth and do meritorious deeds.

(5) “Someone else who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he makes himself happy and pleased, but he does not share the wealth and do meritorious deeds.

(6) “And still someone else who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds.

[C. Those Who Seek Wealth Righteously]

(7) “Next, householder, someone who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he does not make himself happy and pleased, nor does he share the wealth and do meritorious deeds.

(8) “Someone else who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he makes himself happy and pleased, but he does not share the wealth and do meritorious deeds.

(9) “And still someone else who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds. But he uses his wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape.

(10) “And still someone else who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds. And he uses his wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape.

[II. Evaluation]

[A. Those Who Seek Wealth Unrighteously]

(1) “The one enjoying sensual pleasures who seeks wealth unrighteously, by violence, and does not make himself happy and pleased, and does not share the wealth and do meritorious deeds, may be criticized on three grounds. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be criticized is that he does not make himself happy and pleased. The third ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be criticized on these three grounds.

(2) “The one enjoying sensual pleasures who seeks wealth unrighteously, by violence, and makes himself happy and pleased, but does not share the wealth and do meritorious deeds, may be criticized on two grounds and praised on one ground. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The one ground on which he may be praised is that he makes himself happy and pleased. The second ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be criticized on these two grounds and praised on this one ground.

(3) “The one enjoying sensual pleasures who seeks wealth unrighteously, by violence, and makes himself happy and pleased, and shares the wealth and does meritorious deeds, may be criticized on one ground and praised on two grounds. The one ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The first ground on which he may be praised is that he makes himself happy and pleased. The second ground on which he may be praised is that he shares the wealth and does meritorious deeds. This one enjoying sensual pleasures may be criticized on this one ground and praised on these two grounds.

[B. Those Who Seek Wealth Righteously and Unrighteously]

(4) “Next, householder, the one enjoying sensual pleasures who seeks wealth both righteously and unrighteously, both by violence and without violence, and does not make himself happy and pleased, and does not share the wealth and do meritorious deeds, may be praised on one ground and criticized on three grounds. The one ground on which he may be praised is that he seeks wealth righteously, without violence. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be criticized is that he does not make himself happy and pleased. The third ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be praised on this one ground and criticized on these three grounds.

(5) “The one enjoying sensual pleasures who seeks wealth both righteously and unrighteously, both by violence and without violence, and makes himself happy and pleased, but does not share the wealth and do meritorious deeds, may be praised on two grounds and criticized on two grounds. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be praised is that he makes himself happy and pleased. The second ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be praised on these two grounds and criticized on these two grounds.

(6) “The one enjoying sensual pleasures who seeks wealth both righteously and unrighteously, both by violence and without violence, and makes himself happy and pleased, and shares the wealth and does meritorious deeds, may be praised on three grounds and criticized on one ground. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The one ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be praised is that he makes himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.

[C. Those Who Seek Wealth Righteously]

(7) “Next, householder, the one enjoying sensual pleasures who seeks wealth righteously, without violence, and does not make himself happy and pleased, and does not share the wealth and do meritorious deeds, may be praised on one ground and criticized on two grounds. The one ground on which he may be praised is that he seeks wealth righteously, without violence. The first ground on which he may be criticized is that he does not make himself happy and pleased. The second ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be praised on this one ground and criticized on these two grounds.

(8) “The one enjoying sensual pleasures who seeks wealth righteously, without violence, and makes himself happy and pleased, but does not share the wealth and do meritorious deeds, may be praised on two grounds and criticized on one ground. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The second ground on which he may be praised is that he makes himself happy and pleased. The one ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be praised on these two grounds and criticized on this one ground.

(9) “The one enjoying sensual pleasures who seeks wealth righteously, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, but uses that wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape — he may be praised on three grounds and criticized on one ground. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The second ground on which he may be praised is that he makes himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. The one ground on which he may be criticized is that he uses that wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.

(10) “The one enjoying sensual pleasures who seeks wealth righteously, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, and uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape — he may be praised on four grounds. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The second ground on which he may be praised is that he makes himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. The fourth ground on which he may be praised is that he uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape. This one enjoying sensual pleasures may be praised on these four grounds.

[Conclusion]

“These, householder, are the ten kinds of persons who enjoy sensual pleasures found existing in the world. Of these ten, the foremost, the best, the preeminent, the supreme, and the finest is the one enjoying sensual pleasures who seeks wealth righteously, without violence, and having obtained it, makes himself happy and pleased; and shares the wealth and does meritorious deeds; and uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape. Just as from a cow comes milk, from milk curd, from curd butter, from butter ghee, and from ghee comes cream-of-ghee, which is reckoned the foremost of all these, so too, of these ten kinds of persons who enjoy sensual pleasures, the foremost, the best, the preeminent, the supreme, and the finest is the one who seeks wealth righteously, without violence, and having obtained it, makes himself happy and pleased; and shares the wealth and does meritorious deeds; and uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape.”

92 (2) Enmity

Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

“Householder, when a noble disciple has eliminated five perils and enmities, possesses the four factors of stream-entry, and has clearly seen and thoroughly penetrated with wisdom the noble method, he might, if he so wished, declare of himself: ‘I am one finished with hell, the animal realm, and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’

“What are the five perils and enmities that have been eliminated? (1) Householder, one who destroys life, with the destruction of life as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives, and he also experiences mental pain and dejection. One who abstains from the destruction of life does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives, nor does he experience mental pain and dejection. For one who abstains from the destruction of life, that peril and enmity has thus been eliminated. (2) “One who takes what is not given ... (3) One who engages in sexual misconduct ... (4) One who speaks falsely ... (5) One who indulges in liquor, wine, and intoxicants, the basis for heedlessness, with indulgence in liquor, wine, and intoxicants as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives, and he also experiences mental pain and dejection. One who abstains from liquor, wine, and intoxicants, the basis for heedlessness, does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives, nor does he experience mental pain and dejection. For one who abstains from liquor, wine, and intoxicants, the basis for heedlessness, that peril and enmity has thus been eliminated.

“These are the five perils and enmities that have been eliminated.

“And what are the four factors of stream-entry that he possesses? (6) Here, householder, a noble disciple possesses unwavering confidence in the Buddha 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.’ (7) He possesses unwavering confidence in 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.’ (8) He possesses unwavering confidence in 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.’ (9) He possesses the virtuous behavior loved by the noble ones, unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. These are the four factors of stream-entry that he possesses.

“And what is the noble method that he has clearly seen and thoroughly penetrated with wisdom? (10) Here, householder, the noble disciple reflects thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional activities [come to be]; with volitional activities as condition, consciousness; with consciousness as condition, name-and-form; with nameand-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.

“‘But 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-and-form; 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 the noble method that he has clearly seen and thoroughly penetrated with wisdom.

“Householder, when a noble disciple has eliminated these five perils and enmities, and he possesses these four factors of stream-entry, and he has clearly seen and thoroughly penetrated with wisdom this noble method, he might, if he so wished, declare of himself: ‘I am one finished with hell, the animal realm, and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’”

93 (3) View

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day in order to see the Blessed One. It then occurred to him: “It is not the proper time to see the Blessed One, who is in seclusion, nor to see the esteemed bhikkhus, who are also in seclusion. Let me go to the park of the wanderers of other sects.”

Then the householder Anāthapiṇḍika went to the park of the wanderers of other sects. Now on that occasion the wanderers of other sects had assembled and were making an uproar as they loudly and boisterously sat discussing various pointless topics. The wanderers saw the householder Anāthapiṇḍika coming in the distance and silenced one another: “Sirs, be quiet. Sirs, do not make any noise. Here comes the householder Anāthapiṇḍika, a disciple of the ascetic Gotama, one among the ascetic Gotama’s white-robed lay disciples who reside in Sāvatthī. Now these venerable ones are fond of quiet, disciplined in quiet, and speak in praise of quiet. Perhaps if he finds that our assembly is quiet, he will think to approach us.” Then those wanderers of other sects became silent.

Then the householder Anāthapiṇḍika approached those wanderers and exchanged greetings with them. When they had concluded their greetings and cordial talk, he sat down to one side. The wanderers then said to him:

“Tell us, householder, what is the ascetic Gotama’s view?” “Bhante, I don’t know the Blessed One’s view in its entirety.”

“So, householder, you say you don’t know the ascetic Gotama’s view in its entirety. Then tell us, what is the bhikkhus’ view?”

“Bhante, I also don’t know the bhikkhus’ view in its entirety.”

“So, householder, you say you don’t know the ascetic Gotama’s view in its entirety and you also don’t know the bhikkhus’ view in its entirety. Then tell us, what is your view?”

“It isn’t hard for me to explain my view, Bhante. But first explain your own views. Afterward it won’t be hard for me to explain my view.”

When this was said, one wanderer said to the householder Anāthapiṇḍika: (1) “‘The world is eternal; this alone is true, anything else is wrong’: such is my view, householder.” (2) Another wanderer said: “‘The world is non-eternal; this alone is true, anything else is wrong’: such is my view, householder.” (3)–(4) Still another said: “‘The world is finite’ ... ‘The world is infinite’ ... (5)–(6) ‘The soul and the body are the same’ ... ‘The soul is one thing, the body another’ ... (7)–(10) ‘The Tathāgata exists after death’ ... ‘The Tathāgata does not exist after death’ ... ‘The Tathāgata both exists and does not exist after death’ ... ‘The Tathāgata neither exists nor does not exist after death’; this alone is true, anything else is wrong: such is my view, householder.” When this was said, the householder Anāthapiṇḍika said to those wanderers: “Bhante, this venerable one said thus: ‘“The world is eternal; this alone is true, anything else is wrong”: such is my view, householder.’ This view of his has arisen because of his own careless attention or conditioned by someone else’s utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent.

Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to.

“Bhante, this [other] venerable one said thus: ‘“The world is non-eternal; this alone is true, anything else is wrong”: such is my view, householder.’ This view of his has also arisen because of his own careless attention or conditioned by someone else’s utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to.

“Bhante, this venerable one said thus: ‘“The world is finite” ... “The world is infinite” ... “The soul and the body are the same” ... “The soul is one thing, the body another” ... “The Tathāgata exists after death” ... “The Tathāgata does not exist after death” ... “The Tathāgata both exists and does not exist after death” ... “The Tathāgata neither exists nor does not exist after death”; this alone is true, anything else is wrong: such is my view, householder.’ This view of his has also arisen because of his own careless attention or conditioned by someone else’s utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to.”

When this was said, those wanderers said to the householder Anāthapiṇḍika: “We have each explained our own views, householder. Now tell us your view.”

“Bhante, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. Whatever is suffering is not mine; I am not this; this is not my self. That is my view.”

“Householder, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that you are attached to and hold to.”

“Bhante, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. Having clearly seen what is suffering as it really is with correct wisdom thus: ‘This is not mine; I am not this; this is not my self,’ I understand as it really is the superior escape from it.”

When this was said, those wanderers sat silenced, disconcerted, hunched over, downcast, glum, and speechless. Then the householder Anāthapiṇḍika, having understood that those wanderers [sat] silenced ... and speechless, rose from his seat and went to the Blessed One. He paid homage to the Blessed One, sat down to one side, and reported to the Blessed One his entire conversation with those wanderers.

[The Blessed One said:] “Good, good, householder! It is in such a way that those hollow men should from time to time be thoroughly refuted with reasoned argument.” Then the Blessed One instructed, encouraged, inspired, and gladdened the householder Anāthapiṇḍika with a Dhamma talk. Then, when the householder Anāthapiṇḍika had been instructed, encouraged, inspired, and gladdened by the Blessed One with a Dhamma talk, he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.

Then, not long after the householder Anāthapiṇḍika had left, the Blessed One addressed the bhikkhus: “Bhikkhus, if any bhikkhu, even one ordained for a hundred years in this Dhamma and discipline, would thoroughly refute with reasoned argument the wanderers of other sects, he would refute them just as the householder Anāthapiṇḍika has done.”

94 (4) Vajjīyamāhita

On one occasion the Blessed One was dwelling at Campā on a bank of the Gaggarā Lotus Pond. Then the householder Vajjīyamāhita left Campā in the middle of the day to see the Blessed One. It then occurred to him: “It is not the proper time to see the Blessed One, who is in seclusion, nor to see the esteemed bhikkhus, who are also in seclusion. Let me go to the park of the wanderers of other sects.”

Then the householder Vajjīyamāhita went to the park of the wanderers of other sects ... [all as in 10:93] ...

Then the householder Vajjīyamāhita approached those wanderers and exchanged greetings with them. When they had concluded their greetings and cordial talk, he sat down to one side. The wanderers then said to him:

“Is it true, householder, as it is said, that the ascetic Gotama criticizes all austerities and that he unreservedly condemns and reproves all who live a harsh and austere life?”

“No, Bhante, the Blessed One does not criticize all austerities and he does not unreservedly condemn and reprove all who live a harsh and austere life. The Blessed One criticizes what deserves criticism and praises what is praiseworthy. By criticizing what deserves criticism and praising what is praiseworthy, the Blessed One speaks on the basis of distinctions; he does not speak about such matters one-sidedly.”

When this was said, a wanderer said to the householder Vajjīyamāhita: “Wait a moment, householder! That ascetic Gotama whom you are praising is an abolitionist who refrains from making definite declarations.”

“I will deal with that point, too, Bhante. The Blessed One has validly declared: ‘This is wholesome’ and: ‘This is unwholesome.’ Thus, when he declares what is wholesome and what is unwholesome, the Blessed One makes definite declarations. He is not an abolitionist who refrains from making definite declarations.”

When this was said, those wanderers sat silenced, disconcerted, hunched over, downcast, glum, and speechless. Then the householder Vajjīyamāhita, having understood that those wanderers [sat] silenced ... and speechless, rose from his seat and went to the Blessed One. He paid homage to the Blessed One, sat down to one side, and reported to the Blessed One his entire conversation with those wanderers of other sects.

[The Blessed One said:] “Good, good, householder! It is in such a way that those hollow men should from time to time be thoroughly refuted with reasoned argument.”

(1)–(2) “I do not say, householder, of every kind of austerity that it should be practiced; nor do I say of every kind of austerity that it should not be practiced. (3)–(4) I do not say of every observance that it should be undertaken; nor do I say of every observance that it should not be undertaken. (5)–(6) I do not say that one should strive in every way; nor do I say that one should not strive in any way. (7)–(8) I do not say that one should make every kind of relinquishment; nor do I say that one should not make any kind of relinquishment. (9)–(10) I do not say that one should attain every kind of liberation; nor do I say that one should not attain any kind of liberation.

(1)–(2) “If, householder, when one practices a particular austerity, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not practice such austerity. But if, when one practices a particular austerity, unwholesome qualities decline and wholesome qualities increase, then, I say, one should practice such austerity.

(3)–(4) “If, householder, when one undertakes a particu lar observance, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not undertake such an observance. But if, when one undertakes a particular observance, unwholesome qualities decline and wholesome qualities increase, then, I say, one should undertake such an observance.

(5)–(6) “If, householder, when one strives in a particular way, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not strive in such a way. But if, when one strives in a particular way, unwholesome qualities decline and wholesome qualities increase, then, I say, one should strive in such a way.

(7)–(8) “If, householder, when one relinquishes something, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not make such a relinquishment. But if, when one relinquishes something, unwholesome qualities decline and wholesome qualities increase, then, I say, one should make such a relinquishment.

(9)–(10) “If, householder, when one attains a particular liberation, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not attain such a liberation. But if, when one attains a particular liberation, unwholesome qualities decline and wholesome qualities increase, then, I say, one should attain such a liberation.”

Then, when the householder Vajjīyamāhita had been instructed, encouraged, inspired, and gladdened by the Blessed One with a Dhamma talk, he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.

Then, not long after the householder Vajjīyamāhita had left, the Blessed One addressed the bhikkhus: “Bhikkhus, if any bhikkhu, even one who has long had little dust in his eyes regarding this Dhamma and discipline, would thoroughly refute with reasoned argument the wanderers of other sects, he would refute them in just such a way as the householder Vajjīyamāhita has done.”

95 (5) Uttiya

Then the wanderer Uttiya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

(1) “How is it, Master Gotama, is the world eternal? Is this alone true and anything else wrong?”

“Uttiya, I have not declared: ‘The world is eternal; this alone is true, anything else is wrong.’”

(2) “Then, Master Gotama, is the world not eternal? Is this alone true and anything else wrong?”

“Uttiya, I also have not declared: ‘The world is not eternal; this alone is true, anything else is wrong.’”

(3)–(4) “How is it then, Master Gotama, is the world finite? ... Is the world infinite? ... (5)–(6) Are the soul and the body the same? ... Is the soul one thing, the body another? ... (7)–(10) Does the Tathāgata exist after death? ... Does the Tathāgata not exist after death? ... Does the Tathāgata both exist and not exist after death? ... Does the Tathāgata neither exist nor not exist after death? Is this alone true and anything else wrong?”

“Uttiya, I also have not declared: ‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong.’”

“When I asked you: ‘How is it, Master Gotama, is the world eternal? Is this alone true and anything else wrong?’ you said: ‘Uttiya, I have not declared: “The world is eternal; this alone is true, anything else is wrong.”’ But when I asked you: ‘Then, Master Gotama, is the world not eternal? Is this alone true and anything else wrong?’ you said: ‘Uttiya, I also have not declared: “The world is not eternal; this alone is true, anything else is wrong.”’ When I asked you: ‘How is it then, Master Gotama, is the world finite? ... Does the Tathāgata neither exist nor not exist after death? Is this alone true and anything else wrong?’ you said: ‘Uttiya, I also have not declared: “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong.”’ What, then, has Master Gotama declared?”

“Through direct knowledge, Uttiya, I teach the Dhamma to my disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna.”

“But when Master Gotama, through direct knowledge, teaches the Dhamma to his disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna, will the entire world be thereby emancipated, or half the world, or a third of the world?”

When this was asked, the Blessed One remained silent. Then it occurred to the Venerable Ānanda: “The wanderer Uttiya had better not adopt the evil view: ‘When I ask the ascetic Gotama the most elevated question of all, he falters and does not answer. It must be that he is unable to do so.’ This would lead to the wanderer Uttiya’s harm and suffering for a long time.”

Then the Venerable Ānanda said to the wanderer Uttiya: “Well then, friend Uttiya, I will give you a simile. Some intelligent people here understand the meaning of what is said by means of a simile. Suppose a king had a frontier city with strong ramparts, walls, and arches, and with a single gate. The gatekeeper posted there would be wise, competent, and intelligent; one who keeps out strangers and admits acquaintances. While he is walking along the path that encircles the city he would not see a cleft or an opening in the walls even big enough for a cat to slip through. He might not know how many living beings enter or leave the city, but he could be sure that whatever large living beings enter or leave the city all enter and leave through that gate. So too, friend Uttiya, the Tathāgata has no concern whether the entire world will be emancipated, or half the world, or a third of the world. But he can be sure that all those who have been emancipated, or who are being emancipated, or who will be emancipated from the world first abandon the five hindrances, corruptions of the mind that weaken wisdom, and then, with their minds well established in the four establishments of mindfulness, develop correctly the seven factors of enlightenment. It is in this way that they have been emancipated or are being emancipated or will be emancipated from the world.

“Friend Uttiya, you asked the Blessed One from a different angle the same question that you had already asked him. Therefore the Blessed One did not answer you.”

96 (6) Kokanada

On one occasion the Venerable Ānanda was dwelling at Rājagaha in the Hot Springs Park. Then, as the night was receding, the Venerable Ānanda rose and went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs. The wanderer Kokanada, too, rose as the night was receding and went to the hot springs to bathe. He saw the Venerable Ānanda from a distance and said to him:

“Who is here, friend?”

“I am a bhikkhu, friend.”

“From which group of bhikkhus, friend?” “From the ascetics following the Sakyan son.”

“If you could take the time to answer my question, I would like to ask you about a certain point.”

“You may ask, friend. When I hear your question, I’ll know [whether I can answer it].”

“How is it, sir, do you hold the view: (1) ‘The world is eternal; this alone is true, anything else is wrong’?”

“I don’t hold such a view, friend.”

“Then do you hold the view: (2) ‘The world is not eternal; this alone is true, anything else is wrong’?”

“I don’t hold such a view, friend.”

“Do you hold the view: (3)–(4) ‘The world is finite’ ... ‘The world is infinite’ ... (5)–(6) ‘The soul and the body are the same’ ... ‘The soul is one thing, the body another’ ... (7)–(10) ‘The Tathāgata exists after death’ ... ‘The Tathāgata does not exist after death’ ... ‘The Tathāgata both exists and does not exist after death’ ... ‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong’?”

“I don’t hold such a view, friend.”

“Could it then be that you do not know and see?”

“It isn’t the case, friend, that I do not know and see. I know and see.”

“When I asked you: ‘How is it, sir, do you hold the view: “The world is eternal; this alone is true, anything else is wrong”?’ you said: ‘I don’t hold such a view, friend.’ But when I asked you: ‘Then do you hold the view: “The world is not eternal; this alone is true, anything else is wrong”?’ you said: ‘I don’t hold such a view, friend.’ When I asked you: ‘Do you hold the view: “The world is finite” ... “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong”?’ you said: ‘I don’t hold such a view, friend.’ Then when I asked you: ‘Could it then be that you do not know and see?’ you said: ‘It isn’t the case, friend, that I do not know and see. I know and see.’ How, friend, should the meaning of this statement be understood?”

“‘The world is eternal; this alone is true, anything else is wrong,’ friend: this is a speculative view. ‘The world is not eternal; this alone is true, anything else is wrong’: this is a speculative view. ‘The world is finite’ ... ‘The world is infinite’ ... ‘The soul and the body are the same’ ... ‘The soul is one thing, the body another’ ... ‘The Tathāgata exists after death’ ... ‘The Tathāgata does not exist after death’ ... ‘The Tathāgata both exists and does not exist after death’ ... ‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong’: this is a speculative view.

“To the extent, friend, that there is a speculative view, a basis for views, a foundation for views, obsession with views, the origination of views, and the uprooting of views, I know and see this. When I know and see this, why should I say: ‘I do not know and see.’ I know, friend, I see.”

“What is your name? And how are you known by your fellow monks?”

“My name is Ānanda, and my fellow monks know me as Ānanda.”

“Indeed, I did not realize that I was consulting the great teacher, the Venerable Ānanda! If I had realized that this was the Venerable Ānanda, I wouldn’t have spoken so much. Let the Venerable Ānanda please pardon me.”

97 (7) Worthy of Gifts

“Bhikkhus, possessing ten 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 ten?

(1) “Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them.

(2) “He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life — such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view.

(3) “He has good friends, good companions, good comrades.

(4) “He holds right view and has a correct perspective.

(5) “He wields the various kinds of psychic potency: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world.

(6) “With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, the divine and human, those that are far as well as near.

(7) “He understands the minds of other beings and persons, having encompassed them with his own mind. He understands a mind with lust as a mind with lust, and a mind without lust as a mind without lust; a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated.

(8) “He recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus he recollects his manifold past abodes with their aspects and details.

(9) “With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma.

(10) “With the destruction of the taints, he 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.

“Possessing these ten 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.”

98 (8) An Elder

“Bhikkhus, possessing ten qualities, an elder bhikkhu dwells at ease in whatever quarter he lives. What ten? (1) An elder is of long-standing, long gone forth. (2) He is virtuous. Having undertaken the training rules, he trains in them. (3) He has learned much and penetrated well by view. (4) Both Pātimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication. (5) He is skilled in the origination and settlement of disciplinary issues. (6) He loves the Dhamma and is pleasing in his assertions, filled with a lofty joy pertaining to the Dhamma and discipline. (7) He is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. (8) He is graceful when going forward and returning, and also well restrained when sitting among the houses. (9) He gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. (10) With the destruction of the taints, he 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. Possessing these ten qualities, an elder bhikkhu dwells at ease in whatever quarter he lives.”

99 (9) Upāli

Then the Venerable Upāli approached the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, I wish to resort to remote lodgings in forests and jungle groves.”

“Remote lodgings in forests and jungle groves are hard to endure, Upāli. Solitude is hard to undertake and hard to delight in. When he is alone, the woods steal the mind of a bhikkhu who does not gain concentration. It can be expected that one who says ‘I do not gain concentration, yet I will resort to remote lodgings in forests and jungle groves’ will either sink or float away.

“Suppose, Upāli, there was a large lake, and a bull elephant seven or eight cubits in size would come along. He might think: ‘Let me enter this lake and playfully wash my ears and back. I will bathe and drink, come out, and set off wherever I want.’ He then enters the lake and playfully washes his ears and back. He bathes and drinks, comes out, and sets off wherever he wants. How so? Because his large body finds a footing in the depths. “Then a hare or a cat comes along. It might think: ‘How is a bull elephant different from myself? I’ll enter this lake and playfully wash my ears and back. I will bathe and drink, come out, and set off wherever I want.’ Then, without reflecting, it hastily enters the deep lake. It can be expected that it will either sink or float away. Why so? Because its small body does not find a footing in the depths. So too, it can be expected that one who would say: ‘I do not gain concentration, yet I will resort to remote lodgings in forests and jungle groves,’ will either sink or float away.

“Suppose, Upāli, a young infant boy, lying on his back, would play with his own urine and feces. What do you think, isn’t that a completely foolish type of amusement?”

“Yes, Bhante.”

“Sometime later, when that boy grows up and his faculties mature, he would play the games that are typical for boys — games with toy plows, stick games, somersaults, games with pinwheels, games with measures made of leaves, games with toy chariots, games with toy bows. What do you think, isn’t this amusement more excellent and sublime than the former kind?”

“Yes, Bhante.”

“At a still later time, as that boy continues to grow up and his faculties mature still more, he enjoys himself furnished and endowed with the five objects of sensual pleasure: with forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; with sounds cognizable by the ear ... with odors cognizable by the nose ... with tastes cognizable by the tongue ... with tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. What do you think, isn’t this amusement more excellent and sublime than the former kind?”

“Yes, Bhante.”

“Here, Upāli, the Tathāgata arises in the world, 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. Having realized with his own direct knowledge this world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, with its devas and humans, he makes it known to others. He teaches 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 the perfectly complete and pure spiritual life.

“A householder or householder’s son or one born in some other clan hears this Dhamma. He then acquires faith in the Tathāgata and considers thus: ‘Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living at home, to lead the spiritual life that is utterly perfect and pure as a polished conch shell. Suppose I shave off my hair and beard, put on ochre robes, and go forth from the household life into homelessness.’ On a later occasion, having abandoned a small or a large fortune, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness.

“Having thus gone forth and possessing the bhikkhus’ training and way of life, having abandoned the destruction of life, he abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; he takes only what is given, expects only what is given, and dwells honestly without thoughts of theft. Having abandoned sexual activity, he observes celibacy, living apart, abstaining from sexual intercourse, the common person’s practice.

“Having abandoned false speech, he abstains from false speech; he speaks truth, adheres to truth; he is trustworthy and reliable, no deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here in order to divide [those people] from these, nor does he repeat to these what he has heard elsewhere in order to divide [these people] from those; thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks words that are gentle, pleasing to the ear, lovable, words that go to the heart, courteous words that are desired by many people and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at a proper time, speaks what is fact, speaks on what is beneficial, speaks on the Dhamma and the discipline; at the proper time he speaks words that are worth recording, reasonable, succinct, and beneficial.

“He abstains from injuring seeds and plants. He eats once a day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains from adorning and beautifying himself by wearing garlands and applying scents and unguents. He abstains from high and large beds. He abstains from accepting gold and silver, raw grain, raw meat, women and girls, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, fields and land. He abstains from going on errands and running messages; from buying and selling; from cheating with weights, metals, and measures; from accepting bribes, deceiving, defrauding, and trickery. He abstains from wounding, murdering, binding, brigandage, plunder, and violence.

“He is content with robes to protect his body and almsfood to maintain his stomach, and wherever he goes he sets out taking only these with him. Just as a bird, wherever it goes, flies with its wings as its only burden, so too, a bhikkhu is content with robes to protect his body and almsfood to maintain his stomach, and wherever he goes he sets out taking only these with him. Possessing this aggregate of noble virtuous behavior, he experiences blameless bliss within himself.

“Having seen a form with the eye, he does not grasp at its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. 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, he does not grasp at its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. Possessing this noble restraint of the faculties, he experiences unsullied bliss within himself.

“He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking away; he acts with clear comprehension when bending and stretching his limbs; he acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; he acts with clear comprehension when eating, drinking, consuming food, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

“Possessing this aggregate of noble virtuous behavior, and this noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded lodging: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

“Having gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt.

(1) “Having thus abandoned these five hindrances, defilements of the mind, qualities that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

“Yes, Bhante.”

“It is when they see this quality within themselves that my disciples resort to remote lodgings in forests and jungle groves.

But they still haven’t attained their own goal.

(2) “Again, Upāli, with the subsiding of thought and examination, the bhikkhu enters and dwells in the second jhāna... What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

“Yes, Bhante.”