“Bhikkhus, there are these seven stations for consciousness. What seven?
(1) “There are, bhikkhus, beings that are different in body and different in perception, such as humans, some devas, and some in the lower world. This is the first station for consciousness.
(2) “There are beings that are different in body but identical in perception, such as the devas of Brahmā’s company that are reborn through the first [jhāna]. This is the second station for consciousness.
(3) “There are beings that are identical in body but different in perception, such as the devas of streaming radiance. This is the third station for consciousness.
(4) “There are beings that are identical in body and identical in perception, such as the devas of refulgent glory. This is the fourth station for consciousness.
(5) “There are beings that, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ belong to the base of the infinity of space. This is the fifth station for consciousness.
(6) “There are beings that, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ belong to the base of the infinity of consciousness. This is the sixth station for consciousness.
(7) “There are beings that, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ belong to the base of nothingness. This is the seventh station for consciousness.
“These, bhikkhus, are the seven stations for consciousness.”
“There are, bhikkhus, these seven accessories of concentration. What seven? Right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness. One-pointedness of mind equipped with these seven factors is called noble right concentration ‘with its supports’ and ‘with its accessories.’”
“Bhikkhus, there are these seven fires. What seven? The fire of lust, the fire of hatred, the fire of delusion, the fire of those worthy of gifts, the householder’s fire, the fire of those worthy of offerings, the wood fire. These are the seven fires.”
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the brahmin Uggatasarīra had made arrangements for a great sacrifice. Five hundred bulls had been led to the post for the sacrifice. Five hundred bullocks ... Five hundred heifers ... Five hundred goats ... Five hundred rams had been led to the post for the sacrifice.
Then the brahmin Uggatasarīra 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:
“I have heard, Master Gotama, that the kindling of the sacrificial fire and the raising of the sacrificial post are of great fruit and benefit.”
“I too, brahmin, have heard this.”
A second time ... A third time the brahmin Uggatasarīra said to the Blessed One: “I have heard, Master Gotama, that the kindling of the sacrificial fire and the raising of the sacrificial post are of great fruit and benefit.”
“I too, brahmin, have heard this.”
“Then Master Gotama and I are in complete and total agreement.”
When this was said, the Venerable Ānanda said to the brahmin Uggatasarīra: “Brahmin, Tathāgatas should not be asked thus: ‘I have heard, Master Gotama, that the kindling of the sacrificial fire and the raising of the sacrificial post are of great fruit and benefit.’ Tathāgatas should be asked: ‘Bhante, I want to kindle the sacrificial fire and raise the sacrificial post. Let the Blessed One exhort me and instruct me in a way that will lead to my welfare and happiness for a long time.’”
Then the brahmin Uggatasarīra said to the Blessed One: “Master Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. Let Master Gotama exhort me and instruct me in a way that will lead to my welfare and happiness for a long time.”
“Brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises three knives that are unwholesome and have suffering as their outcome and result. What three? The bodily knife, the verbal knife, and the mental knife.
“Brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, arouses such a thought as this: ‘Let so many bulls be slain in sacrifice! Let so many bullocks ... so many heifers ... so many goats ... so many rams be slain in sacrifice!’ Though he [thinks], ‘Let me do merit,’ he does demerit. Though he [thinks], ‘Let me do what is wholesome,’ he does what is unwholesome. Though he [thinks], ‘Let me seek the path to a good destination,’ he seeks the path to a bad destination. One kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises this first knife, the mental one, which is unwholesome and has suffering as its outcome and result.
“Again, brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, utters such speech as this: ‘Let so many bulls be slain in sacrifice! Let so many bullocks ... so many heifers ... so many goats ... so many rams be slain in sacrifice!’ Though he [thinks], ‘Let me do merit,’ he does demerit. Though he [thinks], ‘Let me do what is wholesome,’ he does what is unwholesome. Though he [thinks], ‘Let me seek the path to a good destination,’ he seeks the path to a bad destination. One kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises this second knife, the verbal one, which is unwholesome and has suffering as its outcome and result.
“Again, brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, first undertakes the preparations to slay the bulls in sacrifice. He first undertakes the preparations to slay the bullocks in sacrifice ... to slay the heifers in sacrifice ... to slay the goats in sacrifice ... to slay the rams in sacrifice. Though he [thinks], ‘Let me do merit,’ he does demerit. Though he [thinks], ‘Let me do what is wholesome,’ he does what is unwholesome. Though he [thinks], ‘Let me seek the path to a good destination,’ he seeks the path to a bad destination. One kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises this third knife, the bodily one, which is unwholesome and has suffering as its outcome and result.
“Brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises these three knives that are unwholesome and have suffering as their outcome and result.
(1)–(3) “There are, brahmin, these three fires that should be abandoned and avoided and should not be cultivated. What three? The fire of lust, the fire of hatred, and the fire of delusion.
(1) “And why should the fire of lust be abandoned and avoided and not be cultivated? One excited by lust, overcome by lust, with mind obsessed by it, engages in misconduct by body, speech, and mind. As a consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. Therefore this fire of lust should be abandoned and avoided and should not be cultivated.
(2)–(3) “And why should the fire of hatred ... the fire of delusion be abandoned and avoided and not be cultivated? One who is deluded, overcome by delusion, with mind obsessed by it, engages in misconduct by body, speech, and mind. As a consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. Therefore this fire of delusion should be abandoned and avoided and should not be cultivated.
“These are the three fires that should be abandoned and avoided and should not be cultivated.
(4)–(6) “There are, brahmin, these three fires that should be properly and happily maintained, having honored, respected, esteemed, and venerated them. What three? The fire of those worthy of gifts, the householder’s fire, and the fire of those worthy of offerings.
(4) “And what is the fire of those worthy of gifts? One’s mother and father are called the fire of those worthy of gifts. For what reason? Because it is from them that one has originated and come to be. Therefore, this fire of those worthy of gifts should be properly and happily maintained, having honored, respected, esteemed, and venerated it.
(5) “And what is the householder’s fire? One’s children, wife, slaves, servants, and workers are called the householder’s fire. Therefore, this householder’s fire should be properly and happily maintained, having honored, respected, esteemed, and venerated it.
(6) “And what is the fire of those worthy of offerings? Those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbāna are called the fire of those worthy of offerings. Therefore, this fire of those worthy of offerings should be properly and happily maintained, having honored, respected, esteemed, and venerated it.
“These, brahmin, are the three fires that should be properly and happily maintained, having honored, respected, esteemed, and venerated them.
(7) “But, brahmin, this wood fire should at certain times be ignited, at certain times be looked upon with equanimity, at certain times be extinguished, and at certain times be put aside.” When this was said, the brahmin Uggatasarīra said to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! ... [as in 6:38] ... Let Master Gotama consider me a lay follower who from today has gone for refuge for life. Master Gotama, I set free the five hundred bulls and allow them to live. I set free the five hundred bullocks and allow them to live. I set free the five hundred heifers and allow them to live. I set free the five hundred goats and allow them to live. I set free the five hundred rams and allow them to live. Let them eat green grass, drink cool water, and enjoy a cool breeze.”
“Bhikkhus, these seven perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What seven? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of nondelight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, and the perception of non-self in what is suffering. These seven perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.”
“Bhikkhus, these seven perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What seven? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of nondelight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, and the perception of non-self in what is suffering. These seven perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.
(1) “It was said: ‘The perception of unattractiveness, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.’ For what reason was this said?
“When a bhikkhu often dwells with a mind accustomed to the perception of unattractiveness, his mind shrinks away from sexual intercourse, turns back from it, rolls away from it, and is not drawn toward it, and either equanimity or revulsion becomes settled in him. Just as a cock’s feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to sexual intercourse when a bhikkhu often dwells with a mind accustomed to the perception of unattractiveness.
“If, when a bhikkhu often dwells with a mind accustomed to the perception of unattractiveness, his mind inclines to sexual intercourse, or if he does not turn away from it, he should understand: ‘I have not developed the perception of unattractiveness; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of unattractiveness, his mind shrinks away from sexual intercourse ... and either equanimity or revulsion becomes settled in him, he should understand: ‘I have developed the perception of unattractiveness; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.’ Thus he clearly comprehends this.
“When it was said: ‘The perception of unattractiveness, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,’ it is because of this that this was said.
(2) “It was said: ‘The perception of death, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.’ For what reason was this said?
“When a bhikkhu often dwells with a mind accustomed to the perception of death, his mind shrinks away from attachment to life, turns back from it, rolls away from it, and is not drawn toward it, and either equanimity or revulsion becomes settled in him. Just as a cock’s feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to attachment to life when a bhikkhu often dwells with a mind accustomed to the perception of death.
“If, when a bhikkhu often dwells with a mind accustomed to the perception of death, his mind inclines to attachment to life, or if he does not turn away from it, he should understand: ‘I have not developed the perception of death; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of death, his mind shrinks away from attachment to life ... and either equanimity or revulsion becomes settled in him, he should understand: ‘I have developed the perception of death; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.’ Thus he clearly comprehends this.
“When it was said: ‘The perception of death, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,’ it is because of this that this was said.
(3) “It was said: ‘The perception of the repulsiveness of food, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.’ For what reason was this said?
“When a bhikkhu often dwells with a mind accustomed to the perception of the repulsiveness of food, his mind shrinks away from craving for tastes, turns back from it, rolls away from it, and is not drawn toward it, and either equanimity or revulsion becomes settled in him. Just as a cock’s feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to craving for tastes when a bhikkhu often dwells with a mind accustomed to the perception of the repulsiveness of food.
“If, when a bhikkhu often dwells with a mind accustomed to the perception of the repulsiveness of food, his mind inclines to craving for tastes, or if he does not turn away from them, he should understand: ‘I have not developed the perception of the repulsiveness of food; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of the repulsiveness of food, his mind shrinks away from craving for tastes ... and either equanimity or revulsion becomes settled in him, he should understand: ‘I have developed the perception of the repulsiveness of food; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.’ Thus he clearly comprehends this.
“When it was said: ‘The perception of the repulsiveness of food, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,’ it is because of this that this was said.
(4) “It was said: ‘The perception of non-delight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.’ For what reason was this said?
“When a bhikkhu often dwells with a mind accustomed to the perception of non-delight in the entire world, his mind shrinks away from the world’s beautiful things, turns back from them, rolls away from them, and is not drawn toward them, and either equanimity or revulsion becomes settled in him. Just as a cock’s feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to the world’s beautiful things when a bhikkhu often dwells with a mind accustomed to the perception of non-delight in the entire world.
“If, when a bhikkhu often dwells with a mind accustomed to the perception of non-delight in the entire world, his mind inclines to the world’s beautiful things, or if he does not turn away from them, he should understand: ‘I have not developed the perception of non-delight in the entire world; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of non-delight in the entire world, his mind shrinks away from the world’s beautiful things ... and either equanimity or revulsion becomes settled in him, he should understand: ‘I have developed the perception of nondelight in the entire world; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.’ Thus he clearly comprehends this.
“When it was said: ‘The perception of non-delight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,’ it is because of this that this was said.
(5) “It was said: ‘The perception of impermanence, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.’ For what reason was this said?
“When a bhikkhu often dwells with a mind accustomed to the perception of impermanence, his mind shrinks away from gain, honor, and praise, turns back from them, rolls away from them, and is not drawn toward them, and either equanimity or revulsion becomes settled in him. Just as a cock’s feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to gain, honor, and praise when a bhikkhu often dwells with a mind accustomed to the perception of impermanence.
“If, when a bhikkhu often dwells with a mind accustomed to the perception of impermanence, his mind inclines to gain, honor, and praise, or if he does not turn away from them, he should understand: ‘I have not developed the perception of impermanence; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of impermanence, his mind shrinks away from gain, honor, and praise ... and either equanimity or revulsion becomes settled in him, he should understand: ‘I have developed the perception of impermanence; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.’ Thus he clearly comprehends this.
“When it was said: ‘The perception of impermanence, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,’ it is because of this that this was said.
(6) “It was said: ‘The perception of suffering in the impermanent, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.’ For what reason was this said?
“When a bhikkhu often dwells with a mind accustomed to the perception of suffering in the impermanent, a keen perception of danger becomes settled in him toward indolence, laziness, slackness, heedlessness, lack of effort, and unreflectiveness, just as toward a murderer with drawn sword.
“If, when a bhikkhu often dwells with a mind accustomed to the perception of suffering in the impermanent, a keen perception of danger does not become settled in him toward indolence, laziness, slackness, heedlessness, lack of effort, and unreflectiveness, just as toward a murderer with drawn sword, he should understand: ‘I have not developed the perception of suffering in the impermanent; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of suffering in the impermanent, a keen perception of danger becomes settled in him toward indolence, laziness, slackness, heedlessness, lack of effort, and unreflectiveness, just as toward a murderer with drawn sword, he should understand: ‘I have developed the perception of suffering in the impermanent; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.’ Thus he clearly comprehends this.
“When it was said: ‘The perception of suffering in the impermanent, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,’ it is because of this that this was said.
(7) “It was said: ‘The perception of non-self in what is suffering, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.’ For what reason was this said?
“When a bhikkhu often dwells with a mind accustomed to the perception of non-self in what is suffering, his mind is devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects; it has transcended discrimination and is peaceful and well liberated.
“If, when a bhikkhu often dwells with a mind accustomed to the perception of non-self in what is suffering, his mind is not devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects, if it does not transcend discrimination and become peaceful and well liberated, he should understand: ‘I have not developed the perception of non-self in what is suffering; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of non-self in what is suffering, his mind is devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects, and if it has transcended discrimination and become peaceful and well liberated, he should understand: ‘I have developed the perception of non-self in what is suffering; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.’ Thus he clearly comprehends this.
“When it was said: ‘The perception of non-self in what is suffering, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,’ it is because of this that this was said.
“These seven perceptions, bhikkhus, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.”
Then the brahmin Jāṇussoṇī approached the Blessed One and exchanged greetings with him ... and said to him:
“Does Master Gotama also claim to be one who lives the celibate life?”
“If, brahmin, one could rightly say of anyone: ‘He lives the complete and pure celibate life — unbroken, flawless, unblemished, unblotched,’ it is precisely of me that one might say this. For I live the complete and pure celibate life — unbroken, flawless, unblemished, unblotched.”
“But what, Master Gotama, is a breach, flaw, blemish, and blotch of the celibate life?”
(1) “Here, brahmin, some ascetic or brahmin, claiming to be perfectly celibate, does not actually engage in intercourse with women. But he consents to being rubbed, massaged, bathed, and kneaded by them. He relishes this, desires it, and finds satisfaction in it. This is a breach, flaw, blemish, and blotch of the celibate life. He is called one who lives an impure celibate life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.
(2) “Again, some ascetic or brahmin, claiming to be perfectly celibate, does not actually engage in intercourse with women; nor does he consent to being rubbed, massaged, bathed, and kneaded by them. But he jokes with women, plays with them, and amuses himself with them... .
(3) “. he does not joke with women, play with them, and amuse himself with them but he gazes and stares straight into their eyes... .
(4) “. he does not gaze and stare straight into women’s eyes but he listens to their voices behind a wall or through a rampart as they laugh, talk, sing, or weep... .
(5) “. he does not listen to the voices of women behind a wall or through a rampart as they laugh, talk, sing, or weep but he recollects laughing, talking, and playing with them in the past... .
(6) “. he does not recollect laughing, talking, and playing with women in the past but he looks at a householder or a householder’s son enjoying himself furnished and endowed with the five objects of sensual pleasure... .
(7) “. he does not look at a householder or a householder’s son enjoying himself furnished and endowed with the five objects of sensual pleasure, but he lives the spiritual life aspiring for [rebirth in] a certain order of devas, [thinking]: ‘By this virtuous behavior, observance, austerity, or spiritual life I will be a deva or one [in the retinue] of the devas.’ He relishes this, desires it, and finds satisfaction in it. This, too, is a breach, flaw, blemish, and blotch of the celibate life. He is called one who lives an impure celibate life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.
“So long, brahmin, as I saw that I had not abandoned one or another of these seven bonds of sexuality, I did not claim to have awakened to the unsurpassed perfect enlightenment in the world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. But when I did not see even one of these seven bonds of sexuality that I had not abandoned, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans.
“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”
When this was said, the brahmin Jāṇussoṇī said to the Blessed One: “Excellent, Master Gotama! ... Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
“Bhikkhus, I will teach you a Dhamma exposition on union and disengagement. Listen... .
“And what is that Dhamma exposition on union and disengagement?
“A woman, bhikkhus, attends internally to her feminine faculty, her feminine comportment, her feminine appearance, her feminine aspect, her feminine desire, her feminine voice, her feminine ornamentation. She becomes excited by these and takes delight in them. Excited by them, taking delight in them, she attends externally to [a man’s] masculine faculty, his masculine comportment, his masculine appearance, his masculine aspect, his masculine desire, his masculine voice, his masculine ornamentation. She becomes excited by these and takes delight in them. Excited by them, taking delight in them, she desires union externally, and she also desires the pleasure and joy that arise on account of such union. Beings who are delighted with their femininity enter upon union with men. It is in this way that a woman does not transcend her femininity.
“A man, bhikkhus, attends internally to his masculine faculty, his masculine comportment, his masculine appearance, his masculine aspect, his masculine desire, his masculine voice, his masculine ornamentation. He becomes excited by these and takes delight in them. Excited by them, taking delight in them, he attends externally to [a woman’s] feminine faculty, her feminine comportment, her feminine appearance, her feminine aspect, her feminine desire, her feminine voice, her feminine ornamentation. He becomes excited by these and takes delight in them. Excited by them, taking delight in them, he desires union externally, and he also desires the pleasure and joy that arise on account of such union. Beings who are delighted with their masculinity enter upon union with women. It is in this way that a man does not transcend his masculinity.
“This is how union comes about. And how does disengagement come about?
“A woman, bhikkhus, does not attend internally to her feminine faculty ... to her feminine ornamentation. She does not become excited by these or take delight in them. Not excited by them, not taking delight in them, she does not attend externally to [a man’s] masculine faculty ... his masculine ornamentation. She does not become excited by these or take delight in them. Not excited by them, not taking delight in them, she does not desire union externally, nor does she desire the pleasure and joy that arise on account of such union. Beings who are not delighted with their femininity become disengaged from men. It is in this way that a woman transcends her femininity.
“A man, bhikkhus, does not attend internally to his masculine faculty ... his masculine ornamentation. He does not become excited by these or take delight in them. Not excited by them, not taking delight in them, he does not attend externally to [a woman’s] feminine faculty ... her feminine ornamentation. He does not become excited by these or take delight in them. Not excited by them, not taking delight in them, he does not desire union externally, nor does he desire the pleasure and joy that arise on account of such union. Beings who are not delighted with their masculinity become disengaged from women. It is in this way that a man transcends his masculinity.
“This is how disengagement comes about.
“This, bhikkhus, is the Dhamma exposition on union and disengagement.”
On one occasion the Blessed One was dwelling at Campā on a bank of the Gaggārā Lotus Pond. Then a number of lay followers from Campā approached the Venerable Sāriputta, paid homage to him, sat down to one side, and said to him:
“Bhante Sāriputta, it has been a long time since we heard a Dhamma talk from the Blessed One. It would be good, Bhante, if we could get to hear a Dhamma talk from him.”
“In that case, friends, you should come on the uposatha day. Perhaps then you might get to hear a Dhamma talk from the Blessed One.”
“Yes, Bhante,” those lay followers replied. Then, having risen from their seats, they paid homage to the Venerable Sāriputta, circumambulated him keeping their right sides toward him, and departed.
Then, on the uposatha day, those lay followers from Campā approached the Venerable Sāriputta, paid homage to him, and stood to one side. Then the Venerable Sāriputta, along with those lay followers, went to the Blessed One. They paid homage to the Blessed One, sat down to one side, and the Venerable Sāriputta said to him:
“Could it be the case, Bhante, that a gift given by someone here is not of great fruit and benefit? And could it be the case that a gift given by someone here is of great fruit and benefit?”
“It could be the case, Sāriputta, that a gift given by someone here is not of great fruit and benefit. And it could be the case that a gift given by someone here is of great fruit and benefit.”
“Bhante, why is it that one gift is not of great fruit and benefit while the other is?”
(1) “Here, Sāriputta, someone gives a gift with expectations, with a bound mind, looking for rewards; he gives a gift, [thinking]: ‘Having passed away, I will make use of this.’ He gives that gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. What do you think, Sāriputta? Might someone give such a gift?”
“Yes, Bhante.”
“In that case, Sāriputta, he gives a gift with expectations, with a bound mind, looking for rewards; he gives a gift, [thinking]: ‘Having passed away, I will make use of this.’ Having given such a gift, with the breakup of the body, after death, he is reborn in companionship with the devas [ruled by] the four great kings. Having exhausted that kamma, psychic potency, glory, and authority, he comes back and returns to this state of being.
(2) “But, Sāriputta, someone does not give a gift with expectations, with a bound mind, looking for rewards; he does not give a gift, [thinking]: ‘Having passed away, I will make use of this.’ Rather, he gives a gift, [thinking]: ‘Giving is good.’...
(3) “He does not give a gift, [thinking]: ‘Giving is good,’ but rather he gives a gift, [thinking]: ‘Giving was practiced before by my father and forefathers; I should not abandon this ancient family custom.’...
(4) “He does not give a gift, [thinking]: ‘Giving was practiced before ... I should not abandon this ancient family custom,’ but rather he gives a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that I who cook should not give to those who do not cook.’...
(5) “He does not give a gift, [thinking]: ‘I cook ... to those who do not cook,’ but rather he gives a gift, [thinking]: ‘Just as the seers of old — that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — held those great sacrifices, so I will share a gift.’...
(6) “He does not give a gift, [thinking]: ‘Just as the seers of old ... held those great sacrifices, so I will share a gift,’ but rather he gives a gift, [thinking]: ‘When I am giving a gift my mind becomes placid, and elation and joy arise.’...
(7) “He does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes placid, and elation and joy arise,’ but rather he gives a gift, [thinking]: ‘It’s an ornament of the mind, an accessory of the mind.’ He gives that gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. What do you think, Sāriputta? Might someone give such a gift?”
“Yes, Bhante.”
“In that case, Sāriputta, he does not give a gift with expectations, with a bound mind, looking for rewards; he does not give a gift, [thinking]: ‘Having passed away, I will make use of this.’ He does not give a gift, [thinking]: ‘Giving is good.’ He does not give a gift, [thinking]: ‘Giving was practiced before by my father and forefathers; I should not abandon this ancient family custom.’ He does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that I who cook should not give to those who do not cook.’ He does not give a gift, [thinking]: ‘Just as the seers of old ... held those great sacrifices, so I will share a gift.’ He does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes placid, and elation and joy arise.’ But rather, he gives a gift, [thinking]: ‘It’s an ornament of the mind, an accessory of the mind.’ Having given such a gift, with the breakup of the body, after death, he is reborn in companionship with the devas of Brahmā’s company. Having exhausted that kamma, psychic potency, glory, and authority, he does not come back and return to this state of being.
“This, Sāriputta, is the reason why a gift given by someone here is not of great fruit and benefit. And this is the reason why a gift given by someone here is of great fruit and benefit.”
Thus have I heard. On one occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were wandering on tour in Dakkhiṇāgiri together with a large Saṅgha of bhikkhus. Now on that occasion the female lay follower Veḷukaṇṭakī Nandamātā, having risen as the night was receding, chanted the Pārāyana.
Now on that occasion the great [deva] king Vessavaṇa was traveling from north to south on some business. He heard the female lay follower Nandamātā chanting the Pārāyana and stood waiting until the end of her recitation. When the female lay follower Nandamātā had finished, she fell silent. Having understood that the female lay follower Nandamātā had finished her recitation, the great [deva] king Vessavaṇa applauded: “Good, sister! Good, sister!”
“Who is that, my dear?”
“I am your brother, the great [deva] king Vessavaṇa, sister.”
“Good, my dear! Then let the Dhamma exposition that I just recited be my guest’s gift to you.”
“Good, sister! And let this too be your guest’s gift to me: Tomorrow, before they have eaten breakfast, the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna will come to Veḷukaṇṭaka. You should serve them and dedicate the offering to me. That will be your guest’s gift to me.”
Then when the night had passed the female lay follower Nandamātā had various kinds of delicious food prepared in her own residence. Then, before they had eaten breakfast, the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna arrived in Veḷukaṇṭaka.
Then the female lay follower Nandamātā addressed a man: “Come, good man. Go to the monastery and announce the time to the Saṅgha of bhikkhus, saying: ‘It is time, Bhante, the meal is ready at Lady Nandamātā’s residence.’” The man replied: “Yes, madam,” and he went to the monastery and delivered his message. Then the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna dressed, took their bowls and robes, and went to the residence of the female lay follower Nandamātā, where they sat down in the seats that had been prepared.
Then, with her own hands, the female lay follower Nandamātā served and satisfied with various kinds of delicious food the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna. When the Venerable Sāriputta had finished eating and had put away his bowl, she sat down to one side and the Venerable Sāriputta asked her:
“But who, Nandamātā, told you that the Saṅgha of bhikkhus would be approaching?”
(1) “Here, Bhante, having risen as the night was receding, I chanted the Pārāyana. [She here relates, in the first per-
son, the entire incident narrated above, ending with Vessavaṇa’s words: “And this will be your guest’s gift to me.”] Bhante, let
whatever merit I may have gained by this act of giving be dedicated to the happiness of the great [deva] king Vessavaṇa.”
“It’s astounding and amazing, Nandamātā, that you can converse directly with such a powerful and influential young deva as the great [deva] king Vessavaṇa.”
(2) “Bhante, that is not the only astounding and amazing quality of mine. There is another. I had only one son, a dear and beloved boy named Nanda. The rulers seized and abducted him on some pretext and executed him. Bhante, when that boy was arrested or was being put under arrest, when he was in prison or was being imprisoned, when he was dead or was being killed, I don’t recall any alteration of my mind.”
“It’s astounding and amazing, Nandamātā, that you can purify even the arising of a thought.”
(3) “Bhante, that is not the only astounding and amazing quality of mine. There is still another. When my husband died, he was reborn in the yakkha realm. He appeared to me in his previous bodily form, but I don’t recall any alteration of my mind.”
“It’s astounding and amazing, Nandamātā, that you can purify even the arising of a thought.”
(4) “Bhante, that is not the only astounding and amazing quality of mine. There is still another. I was given to my young husband in marriage when I was a young girl, but I don’t recall ever transgressing against him even in thought, much less by deed.”
“It’s astounding and amazing, Nandamātā, that you can purify even the arising of a thought.”
(5) “Bhante, that is not the only astounding and amazing quality of mine. There is still another. Since I declared myself a lay follower, I don’t recall ever intentionally transgressing any training rule.”
“It’s astounding and amazing, Nandamātā!”
(6) “Bhante, that is not the only astounding and amazing quality of mine. There is still another. For as much as I want, 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.”
“It’s astounding and amazing, Nandamātā!”
(7) “Bhante, that is not the only astounding and amazing quality of mine. There is still another. Of the five lower fetters taught by the Blessed One, I don’t see any that I haven’t abandoned.”
“It’s astounding and amazing, Nandamātā!”
Then the Venerable Sāriputta instructed, encouraged, inspired, and gladdened Nandamātā with a Dhamma talk, after which he rose from his seat and departed.