Handful of Leaves-An Anthology From The Anguttara Nikaya-Vol-3

1
HANDFUL OF LEAVES
Volume Three
HANDFUL
OF
LEAVES
Volume Three:
An Anthology
from the
Anguttara Nikaya
Translated by
Thanissaro Bhikkhu
(Geoffrey DeGraff)
Printed for free distribution by

The Sati Center for Buddhist Studies
&
Metta Forest Monastery
Copyright Thanissaro Bhikkhu 2003
This book may be copied or reprinted for free distribution

without permission from the publisher.
Otherwise all rights reserved.
PRINTED IN THE UNITED STATES OF AMERICA

Once the Blessed One was staying at Kosambi in the
simsapa forest. Then, picking up a few simsapa leaves
with his hand, he asked the monks, "What do you
think, monks: Which are more numerous, the few
simsapa leaves in my hand or those overhead in the
simsapa forest?"
"The leaves in the hand of the Blessed One are few
in number, lord. Those overhead in the forest are far
"
more numerous.
the same way, monks, those things that I have
"In
known with direct knowledge but haven t taught are

far more numerous [than what I have taught]. And
why haven t I taught them? Because they aren t con
nected with the goal, don t relate to the rudiments of
the holy life, and don t lead to disenchantment, to dis-
passion, to cessation, to calm, to direct knowledge, to

self-awakening, to Unbinding. That s why I haven t
taught them.
"And what have I taught? This is stress ... This is
the origination of stress ... This is the cessation of stress

... This is the
path of practice leading to the cessation of
stress : This is what I have taught. And why have I
taught these things? Because they are connected with

the goal, relate to the rudiments of the holy life, and
lead to disenchantment, to dispassion, to cessation, to
calm, to direct knowledge, to self-awakening, to
Unbinding. This is why I have taught them."
SNLVL31
Contents
ONES
1.49-52 Luminous I 1
TWOS
II.9Guardians of the World / 3
11.19 Skillful & Unskillful / 3
11.21 Fools & Wise People / 4

11.23 What Was Not Said / 4
11.25 A Meaning to be Inferred / 4
11.29 A Share in Clear Knowing
11.30 Release / 5
11.31-32 Gratitude I 5
11.92 Fools I 6
11.118 Hard to Find I 6
THREES
1112 Characterized (by Action) / 7
III. 15 The Chariot Maker / 7
11122 Sick People / 9
111.35 Hatthaka (On Sleeping Well) I 11
111.39 Refinement / 13
111. 40 Governing Principles / 15

Contents
IIL47 Fabricated / 19
III.48 A Mountain / 19
111.52Two People (1) / 20
IIL53 Two People (2) / 21
111.58 Vaccha (On Giving) / 22
111.62 Sectarians / 24
111.66 Kalamas I 29
111.71 The Roots of the Uposatha / 35
111.72 Channa the Wanderer / 43
111.73 The fatalists Student / 46
111.74 The Sakyan / 48
111.90 Trainings (1) / 49
111.91 Trainings (2) / 50
111.93 Urgent / 52
111.101 A Salt Crystal / 53
111.102 The Dirt-washer / 56
111.103 Themes / 59
III.110The Peak of the Roof / 61
111123 Sagacity / 62
111.126 At Gotamaka Shrine / 63
111.129 Putrid / 64
111.133 Inscriptions / 65
111.137 The Orderliness of the Dhamma / 66
FOURS
IV.l Understanding / 67
1V.5 With the Flow / 68
IV.10 Yokes I 70
1V.19 Off Course / 72
IV.24 At Kalaka s Park / 73
1V.28 The Traditions of the Noble Ones / 74
1V.32 The Bonds of Fellowship / 76
Contents in
IV.37 No Falling Away / 77

IV.41 Concentration / 78
IV.42 Questions / 80
IV.45 Rohitassa / 81
IV.49 Perversions / 82
IV.55 Living in Tune / 84
IV.62 Debtless / 85
IV.67 (Bitten) by a Snake / 86
IV.73 A Person of Integrity / 89
IV.77 Inconceivable / 90
IV.79 Trade / 91
IV.85 Darkness I 92
IV.94 Concentration (Tranquility & Insight) / 93
IV.95 The Firebrand / 95
IV.96 The Subduing of Passion / 96
IV.102 Thunderheads / 97
IV.lll Kesin the Horse Trainer / 98
IV.113 The Goad-stick / 100
IV.115 Courses of Action / 103
IV.159TheNun / 104
IV.170 In Tandem / 106
IV.173 Kotthita / 107
IV.178 The Waste-water Pool I 108
IV.181 The Warrior / 110
IV.183 On What is Heard / 111
IV.184 Fearless / 112
IV.192 Traits / 115
IV.199 Craving / 118
IV.200 Affection I 120
IV.237 The Noble Path / 123
IV.252 Searches / 125
IV.255 Families / 125
IV.263 A Wilderness Dweller / 126
iv Contents
FIVES
V.2 (Strengths) In Detail / 127

V.20 Benefit / 128
V.25 Supported / 128
V.27 (Immeasurable) Concentration / 129
V.28 The Factors of Concentration / 129
V.34 General Siha (On Giving) / 134
V.36 Seasonable Gifts / 136
V.37AMeal / 137
V.38 Conviction / 137
V.41 Benefits to be Obtained (from Wealth) / 139
V.43 What is Welcome / 140
V.49 The Kosalan (On Grief) / 142
V.51 Obstacles / 145
V.53 Factors (for Exertion) / 147
V.57 Subjects for Contemplation I 147
V.64 Growth / 150
V.73 One Who Dwells in the Dhamma / 151
V.75 The Warrior (1) / 152
V.76 The Warrior (2) / 157
V.77 Future Dangers (1) / 163
V.96 One Who Retains What He Has Heard / 170
V.97Talk / 170
V.98 Wilderness / 171
V.114 At Andhakavinda / 171
V.UlToaSickMan / 172
V.129 In Agony / 173
V.139 Not Resiliant / 173
V.140 The Listener / 177
V.159 Udayin (On Teaching the Dhamma) / 179
Contents
V.175 The Outcaste /ISO

V.17 6 Rapture /ISO
V.177 Business (Wrong Livelihood) I 181
V.179 The Householder / 182
V.lSOGavesin / 185
V.196 Dreams / 188
V.198 A Statement / 190
V.200 Leading to Escape / 191
V.202 Listening to the Dhamma / 192
SIXES
VI.12 Conducive to Amiability / 193

VL13 Means of Escape I 194
VL16 Nakula s Parents I 196
VI.19Mindfulness of Death (1) I 199
VI.20MindfulnessofDeath(2) / 200
VI.45 Debt / 202
VL55 Sona / 206
VI.63 Penetrative / 210
VI.86 Obstructions / 217
VI.87 Kamma Obstructions / 217
VI.88 Listening Well / 218
SEVENS
VII.6 Treasure / 219
VIM Ugga I 220
VII.ll Obsessions (1) I 221
Vll.11 Obsessions (2) / 222
VII.21 Conditions for No Decline among the Monks I 222
VII.48 Bondage / 223

VIIA9 Giving / 224
vi C ontents
VII.56 To Kimila / 228

VII.58 Nodding / 228
VII.60 An Angry Person I 231
VII.64 One with a Sense ofDhamma / 235
VII.80 The Teacher s Instruction / 238
EIGHTS
VIIL2 Discernment / 239
VIII.6 The Failings of the World / 242
(On Being a Lay
VIII.26 Jivaka Follower) / 244
VIII.30 Anuruddha / 245
VIII.39 Rewards / 251
VIII.4G Results / 253
VIIL53 Gotami / 254
VIIL54 Dighajanu / 255
VIII.63 In Brief (Good Will Mindfulness, & Concentration) / 258
VIIL80 The Grounds for Laziness & the Arousal of Energy / 260
NINES
/X.I Self-awakening / 264
IXJSutavant / 266
IX.34 Unbinding / 268
IX.35 The Cow / 270
IX.36Jhana / 274
IX.41 Tapussa (On Renunciation) / 276
IX.43 Bodily Witness / 282
IX. 44 Released through Discernment / 284
IX.45 (Released) Both Ways / 285

IX.62 Capable / 285
IX.63 Things That Weaken the Training / 286
IX.64 Hindrances / 286
Contents vii
TENS
X.13 Fetters / 287
X.15 Heedfulness / 287
X.I 7 Protectors / 288
X.24 Cunda / 290
X.47 To the Sakyans (On the Uposatha) / 293
X.48 Ten Things I 294
X.51 One s Own Mind / 295
X.60 Girimananda / 296
X.69 Topics of Conversation / 300
X.71 Wishes / 301
X.80 Hatred / 303
X.81 Bahuna / 304
X.92 Animosity / 304
X.93 Views I 306
X.94 Vajjiya / 310
X.95 Uttiya / 312
X.96 Kokanuda (On Viewpoints) / 314
X.108 A Purgative / 316
X.I 76 Cunda the Silversmith / 316
ELEVENS
XII What is the Purpose? I 322
XL2AnActofWill / 324
XI.12 Mahanama (1) / 326
XI.13 Mahanama (2) / 330
XL16 Good Will / 331
Glossary / 333
Index / 341
VIII
Abbreviations
AN Ariguttara Nikaya
Cv Cullavagga
DN Digha Nikaya
Dhp Dhammapada
Iti Itivuttaka
Khp Khuddakapatha
MN Majjhima Nikaya
Mv Mahavagga
SN Samyutta Nikaya
Sn Sutta Nipata
Thag Theragatha
Thig Therigatha
Ud Udana
References to DN, and MN are to discourse (sutta).

Iti,
Those to Dhp are to verse. Those to Cv and Mv are to

chapter, section, and sub-section. References to other texts
are to section (samyutta, nipata, or vagga) and discourse.
All translations are based on the Royal Thai Edition of

the Pali Canon (Bangkok: Mahamakut Rajavidyalaya, 1982).
The Anguttara Nikaya, a collec
tion of short to medium-length
discourses, takes its name from the
way the discourses are grouped by
the number of their parts (anga),
with the number growing progres
sively higher (uttara) with
each
group. No single English term can
convey the full meaning of this
name, although the translation
Numerical Collection gives a
workable idea of the principle
behind it. The complete collection,
counting all its

formulaic expan
sions, contains more than 9,500
discourses. When these expansions
are not counted, the total comes to
approximately 2,300 discourses, of
which 194 are translated here.
Ones
1.49-52 Luminous
"Luminous, monks, is the mind. 1 And it is defiled by incoming

defilements."
"Luminous, monks, is the mind. And it is freed from incoming

defilements."
"Luminous, monks, is the mind. And it is defiled by incoming

defilements. The ordinary uninstructed person doesn t discern
that as it actually is present, which is why I tell you that for
the ordinary uninstructed person there is no development of
the mind."
"Luminous, monks, is the mind. And it is freed from incoming

defilements. The well-instructed disciple of the noble ones dis
cerns that as it actually is present, which is why I tell you
that for the well-instructed disciple of the noble ones there is
development of the mind."
NOTE: 1. Over the centuries, this statement has engendered

a great deal of controversy. The commentary maintains that
"mind" here refers to the
bhavanga-citta, the momentary mental
state between periods when the mental stream adverts to
objects, but this statement raises more questions than it
answers. There is no reference to the bhavanga-citta or the
mental stream in any of the suttas (they appear first in an
Abhidhamma treatise, the Patthana); and because the commen
taries compare the bhavanga-citta to deep sleep, why is it called
luminous? And why would the perception of its luminosity be a
prerequisite for developing the mind? And further, if "mind" in
this discourse means bhavanga-citta, what would it mean to
develop the bhavanga-citta?
Another interpretation equates the luminosity of the mind
with the "consciousness without feature," described as "lumi
nous" inMN 49 and DN
11, but this interpretation also has
problems. According to MN
49, that consciousness partakes of
Ones
nothing in the describable world, not even the "Allness of the

All/ so how could it possibly be defiled? And, because it is not
realized until the goal of the practice is reached, why would the
perception of its luminosity be a prerequisite for developing the
mind? And again, if "mind" here means consciousness without
feature, how could these discourses talk of its development?
A more reasonable approach to understanding the statement
can be derived from taking it in context: the luminous mind is
the mind that the meditator is trying to develop. To perceive its
luminosity means understanding that defilements such as
greed, aversion, or delusion are not intrinsic to its nature, are
not a necessary part of awareness. Without this understanding,
it would be impossible to
practice. With this understanding,
however, one can make an effort to cut away existing defile
ments, leaving the mind in the stage that MN
24 calls "purity in
terms of mind." This would correspond to the luminous level of
concentration described in the standard simile for the fourth
jhana: "And furthermore, with the abandoning of pleasure &
pain as with the earlier disappearance of elation & distress
he enters & remains in the fourth jhana: purity of equanimity &
mindfulness, neither-pleasure-nor-pain. He sits, permeating the
body with a pure, bright awareness. Just as if a man were sitting
covered from head to foot with a white cloth so that there
would be no part of his body to which the white cloth did not
extend; even so, the monk sits, permeating the body with a
pure, bright awareness. There is nothing of his entire body
unpervaded by pure, bright awareness." From this state it is
possible to develop the discernment that not only cuts away

existing defilements but also uproots any potential for them to
ever arise again. Only in the stages of awakening that follow on
those acts of discernment would "consciousness without fea
ture" be realized.
Twos
119 Guardians of the World
"Monks, these two bright qualities guard the world. Which

two? Conscience & concern (for the results of unskillful actions).
If these two bright qualities did not guard the world, there
would be no recognition of mother here, no recognition of
mother s sister,uncle s wife, teacher s wife, or wives of
those who deserve respect/ The world would be immersed in
promiscuity, like rams with goats, roosters with pigs, or dogs
with jackals. But because these two bright qualities guard the
world, there is recognition of mother, mother s sister, uncle s
wife, teacher s wife/ & wives of those who deserve respect/"
See also: AN VIL6; W 34
11.19 Skillful & Unskillful

"Abandonwhat is unskillful, monks. It is possible to abandon
what unskillful. If it were not possible to abandon what is
is
unskillful, I would not say to you, Abandon what is unskillful/

But because it is possible to abandon what is unskillful, I say to
you, Abandon what is unskillful/ If this abandoning of what is
unskillful were conducive to harm and pain, I would not say to
you, Abandon what is unskillful/ But because this abandoning
of what is unskillful is conducive to benefit and pleasure, I say
to you, Abandon what is unskillful/
"Develop what is skillful, monks. It is possible to develop
what is skillful. If it were not possible to develop what is skill
ful, I would not say to you, Develop what is skillful. But
because it is possible to develop what is skillful, I say to you,
Develop what is skillful/ If this development of what is skillful
were conducive to harm and pain, I would not say to you,
Develop what is skillful/ But because this development of what
Iwos
is skillful is conducive to benefit and pleasure, I say to you,

Develop what is skillful/"
See also: DN 12; SN VI.l; SN XXII.2; AN 111.66; AN X.94
11.21 Fools & Wise People

"Monks, these two are fools. Which two? The one who doesn t
see his transgression as a transgression, and the one who doesn t
rightfully pardon another who has confessed his transgression.
These two are fools.
"These two are wise people. Which two? The one who sees
his transgression as a transgression, and the one who rightfully
pardons another who has confessed his transgression. These
two are wise people."
11.23 What Was Not Said
these two slander the Tathagata. Which two? He who

"Monks,
explains what was not said or spoken by the Tathagata as said

or spoken by the Tathagata. And he who explains what was said
or spoken by the Tathagata as not said or spoken by the
Tathagata. These are the two who slander the Tathagata."
11.25 A Meaning to be Inferred

these two slander the Tathagata. Which two? He who
"Monks,
explains discourse whose meaning needs to be inferred as one

a
whose meaning has already been fully drawn out. And he who
explains a discourse whose meaning has already been fully
drawn out as one whose meaning needs to be inferred. These
are the two who slander the Tathagata."
11.29 A Share in Clear Knowing

"These two qualities have a share in clear knowing. Which two?
Tranquility (samatha) & insight (vipassana).
Twos
"When developed, what purpose does it serve?

tranquility is
The mind developed.is And when the mind

is developed, what
does it serve? Passion is abandoned.

purpose
"When insight is developed, what purpose does it serve?
Discernment is developed. And when discernment is developed,

what purpose does it serve? Ignorance is abandoned/
See also: MN 149; SN XXXV.204; AN IV.94; AN IV.170; AN X.71
11.30 Release
"Defiled by passion, the mind is not released. Defiled by igno
rance, discernment doesn t develop. Thus from the fading of

passion is there awareness-release. From the fading of ignorance
is there discernment-release/
See also: SN XII 70; SN XX.4-5; AN IX.43-45
11.31-32 Gratitude
"Monks, I will teach you the level of a person of no integrity

and the level of a person of integrity. Listen & pay close atten
tion. I will speak."
you say, lord," the monks responded.

"As
The Blessed One said: "Now what is the level of a person of

no integrity? A person of no integrity is ungrateful, doesn t
acknowledge the help given to him. This ingratitude, this lack
of acknowledgment is second nature among rude people. It is
entirely on the level of a person of no integrity.
person of integrity is grateful & acknowledges the help
"A
given to him. This gratitude, this acknowledgment is second

nature among fine people. It is entirely on the level of a person
of integrity."
"I tell you, monks, there are two people who are not easy to
repay. Which two? Your mother & father. Even if you were to
carry your mother on one shoulder & your father on the other
shoulder for 100 years, and were to look after them by anoint
ing, massaging, bathing, & rubbing their limbs, and they were
to defecate & urinate right there [on your shoulders], you would
Iwos
not in that way pay or repay your parents. If you were to estab
lish your mother & father in absolute sovereignty over this great
earth, abounding in the seven treasures, you would not in that
way pay or repay your parents. Why is that? Mother & father
do much for their children. They care for them, they nourish
them, they introduce them to this world. But anyone who
rouses his unbelieving mother & father, settles & establishes
them in conviction; rouses his unvirtuous mother & father, set
tles & establishes them in virtue; rouses his stingy mother &
father, settles & establishes them in generosity; rouses his fool
ish mother & father, settles & establishes them in discernment:
To this extent one pays & repays one s mother & father/
See also: MN 110; SN VII.14; AN IV.73; Iti 106
11.92 Fools
these two are fools. Which two? The one who takes
"Monks,
up burden
a that hasn t fallen to him, and the one who doesn t
take up a burden that has. These two are fools."
11.118 Hard to Find
"Monks, these two people are hard to find in the world.

Which two? The one who is first to do a kindness, and the one
who is grateful for a kindness done and feels obligated to repay
it. These two people are hard to find in the world."
Threes
111.2 Characterized (by Action)
"Monks,a fool is characterized by his/her actions. wise A

person characterized
is by his/her actions. It is through the
activities of one s life that one s discernment shines.
person endowed with three things is to be recognized as

"A
a fool. Which three? Bodily misconduct, verbal misconduct,

mental misconduct. A
person endowed with these three things
is to be recognized as a fool.
person endowed with three things is to be recognized as

"A
a wise person. Which three? Good bodily conduct, good verbal

conduct, good mental conduct. A
person endowed with these
three things is to be recognized as a wise person.
"Thus, monks, you should train yourselves: We will avoid
the three things that, endowed with which, one is to be recog
nized as a fool. We will undertake & maintain the three things
that, endowed with which, one is to be recognized as a wise
person/ That s how you should train yourselves."
See also: AN IV.115; AN X.176; Dhp 60-75
111.15 The Chariot Maker
On one occasion the Blessed One was staying near Varanasi in the
Deer Park at Isipatana. There he addressed the monks: "Monks!"
monks responded.
"Yes, lord," the
The Blessed One said: "Once, monks, there was a king named
Pacetana. One day King Pacetana said to his chariot maker, My
good chariot maker, in six months time from now a battle will
take place. Can you make me a new pair of chariot wheels?
"Yes, your majesty, I can/ the chariot maker replied to the king.
8 Threes
Then in six months minus six days the chariot maker fin
ished one wheel. King Pacetana said to him, In six days time
from now the battle will take place. Will the pair of chariot
wheels be finished?
"Your
majesty, in these six months minus six days, I have
finished one wheel/
But can you finish the second wheel in these six days?
"
"Yes, your majesty, I can/ the chariot maker replied to the king.
Then, after finishing the second wheel in six days, the char
iot maker took the pair of wheels to the king and, on arrival,
said to him, Here is your new pair of chariot wheels all fin
ished, your majesty/
what is the difference between your wheel that took
"And
six months minus six days to finish, and your wheel that took six
days to finish? I don t see any difference between them at all/
"There is a difference between them, your majesty. Look at
the difference/ Then the chariot maker took the chariot wheel
finished in six days and set it rolling. Going as far as its momen
tum carried it, it twirled around and around and fell to the
ground. But then he took the chariot wheel finished in six
months minus six days to finish and set it rolling. Going as far
as its momentum carried it, it stood still as if fixed on an axle.
Now what is the reason, my good chariot maker, what is
"
the cause, why the chariot wheel finished in ,six days, when set
rolling, goes as far as its momentum carries it and then, twirling
around and around, falls to the ground? And what is the reason,
what is the cause, why the chariot wheel finished in six months
minus six days, when set rolling, goes as far as its momentum
carries it and then stands still as if fixed on an axle?
"Your
majesty, as for the wheel finished in six days, its rim
is crooked, with faults & flaws. Its spokes are crooked, with
faults & flaws. Its hub is crooked, with faults & flaws. Because
its rim spokes
...
[&] hub are crooked, with faults & flaws,
...
when set rolling it goes as far as its momentum carries it and

then, twirling around and around, falls to the ground. But as for
the wheel finished in six months minus six days, its rim is not
crooked, with no faults or flaws. Its spokes are not crooked,
with no faults or flaws. Its hub is not crooked, with no faults or
flaws. Because its rim spokes [&] hub are not crooked, with
... ...
no faults or flaws, when set rolling it goes as far as its momen

tum carries it and then stands still as if fixed on an axle/
Threes
"Now, monks, the thought may occur to you that the chariot
maker on that occasion was someone else, but it shouldn t be
seen in that way. I myself was the chariot maker on that occa
sion. I was
skilled in dealing with the crookedness, the faults,
the flaws of wood. I Now am
a worthy one, rightly self-awak
ened, skilled in dealing with the crookedness, faults, & flaws of
bodily action; skilled in dealing with the crookedness, faults, &
flaws of verbal action; skilled in dealing with the crookedness,
faults, & flaws of mental action.
"Any
monk or nun in whom the crookedness, faults, & flaws
of bodily action are not abandoned; the crookedness, faults, &
flaws of verbal action are not abandoned; the crookedness, faults,
& flaws of mental action are not abandoned has fallen away from
this Dhamma & Vinaya, just like the wheel finished in six days.
But any monk or nun in whom the crookedness, faults, & flaws of
bodily action are abandoned; the crookedness, faults, & flaws of
verbal action are abandoned; the crookedness, faults, & flaws of
mental action are abandoned stands firm in this Dhamma &
Vinaya, just like the wheel finished in six months minus six days.
"Thus you should train yourselves: We will abandon
crookedness, faults, & flaws in bodily action. We will abandon
crookedness, faults, & flaws in verbal action. We will abandon
crookedness, faults, & flaws in mental action/ That s how you
should train yourselves."
See also: AN IIL110; AN 111129; Ud V.5; AN 111129; Sn IVA; Sn IV.7
111.22 Sick People
"There are these three types of sick people to be found existing

in the world. Which three?
"There is the case of the sick
person who regardless of
whether he does or does not receive amenable food, regardless
of whether he does or does not receive amenable medicine,
regardless of whether he does or does not receive proper nurs
ing will not recover from that illness. There is the case of the
sick person who regardless of whether he does or does not
receive amenable food, regardless of whether he does or does
not receive amenable medicine, regardless of whether he does
or does not receive proper nursing will recover from that ill-
10 Threes
ness. There isthe case of the sick person who will recover from
that illness he receives amenable food, amenable medicine, &
if
proper nursing, but not if he doesn t.

"Now, it is because of the sick person who will recover from
that illness if he receives amenable food, amenable medicine, &

proper nursing but not if he doesn t that food for the sick has
been allowed, medicine for the sick has been allowed, nursing
for the sick has been allowed. And it is because there is this sort
of sick person that the other sorts of sick persons are to be
nursed as well [on the chance that they may actually turn out to
need and benefit from such nursing].
"These are the three
types of sick people to be found existing
in the world.
the same way, these three types of people, like the three
"In
types of sick people, are to be found existing in the world.

Which three?
"There is the case of the person who regardless of whether
he does or doesn t get to see the Tathagata, regardless of
whether he does or doesn t get to hear the Dhamma & Vinaya
proclaimed by the Tathagata will not alight on the lawfulness,
the Tightness of skillful mental qualities. There is the case of the
person who regardless of whether he does or doesn t get to
see the Tathagata, regardless of whether he does or doesn t get
to hear the Dhamma & Vinaya proclaimed by the Tathagata
will alight on the lawfulness, the Tightness of skillful mental
qualities. There is the case of the person who will alight on the
lawfulness, the Tightness of skillful mental qualities if he gets to
see the Tathagata and gets to hear the Dhamma & Vinaya pro
claimed by the Tathagata, but not if he doesn t.
"Now, it is because of the person who will alight on the law
fulness, the Tightness of skillful mental qualities if he gets to see

the Tathagata and gets to hear the Dhamma & Vinaya pro
claimed by the Tathagata but not if he doesn t that the
teaching of the Dhamma has been allowed. And it is because
there is this sort of person that the other sorts of persons are to
be taught the Dhamma as well [on the chance that they may
actually turn out to need and benefit from the teaching].
types of people, like the three types of
sick people, to be found existing in the world."
See also: DN 12; MN 63; MN 75; MN 105; SN VI.l; AN X.108;

Iti WO
Threes
111.35 Hatthaka (On Sleeping Well)
On one occasion the Blessed One was staying near Alavi on a

spread of leaves by a cattle track in a simsapa forest. Then
Hatthaka of Alavi, out roaming & rambling for exercise, saw the
Blessed One sitting on a spread of leaves by the cattle track in
the sirhsapa forest. On seeing him, he went to him and, on
arrival, having bowed down to him, sat to one side. As he was
sitting there he said to the Blessed One, "Lord, I hope the
Blessed One has slept in ease."
"Yes, young man. I have slept in ease. Of those in the world

who sleep in ease, I am one."
"But cold, lord, is the winter night. The Between-the-Eights 1

is a time of snowfall. Hard is the ground trampled by cattle
hooves. Thin is the spread of leaves. Sparse are the leaves in the
trees. Thin are your ochre robes. And cold blows the Veramba
wind. Yet still the Blessed One says, Yes, young man. I have slept
in ease. Of those in the world who sleep in ease, I am one/"
that case, young man, I will question you in return.
"In
Answer as you see fit. Now, what do you think: Suppose a

householder or householder s son has a house with a gabled
roof, plastered inside & out, draft-free, with close-fitting door &
windows shut against the wind. Inside he has a horse-hair
couch spread with a long-fleeced coverlet, a white wool cover
let, an embroidered coverlet, a rug of kadali-deer hide, with a
canopy above, & red cushions on either side. And there a lamp
would be burning, and his four wives, with their many charms,
would be attending to him. Would he sleep in ease, or not? Or
how does this strike you?"
"Yes, lord, he would sleep in ease. Of those in the world
who sleep in ease, he would be one."
"But what do
you think, young man. Might there arise in
that householder or householder s son any bodily fevers or
fevers of mind born of passion so that burned with those pas
sion-born fevers he would sleep miserably?" "Yes, lord."
"As for those

passion-born fevers burned with which the
householder or householder s son would sleep miserably that
passion has been abandoned by the Tathagata, its root destroyed,
like an uprooted palm tree, deprived of the conditions of exis
tence, not destined for future arising. Therefore he sleeps in ease.
Th rees
Now, what do you think, young man. Might there arise in

fevers of mind born of aversion so that burned with those aver
sion-born fevers he would sleep miserably?" "Yes, lord."
"As for those aversion-born fevers burned with which the

aversion has been abandoned by the Tathagata, its root
destroyed, like an uprooted palm tree, deprived of the condi
tions of existence, not destined for future arising. Therefore he
sleeps in ease.
what do you think, young man. Might there arise in
"Now,

fevers of mind born of delusion so that burned with those delu
sion-born fevers he would sleep miserably?" lord." "Yes,
for those delusion-born fevers burned with which the

"As

delusion has been abandoned by the Tathagata, its root
destroyed, like an uprooted palm tree, deprived of the condi
tions of existence, not destined for future arising. Therefore he
sleeps in ease.
"Always, always,
he sleeps in ease:
the brahman totally unbound,
who doesn t adhere
to sensual pleasures,
who s without acquisitions
& cooled.
Having cut all ties
& subdued fear in the heart,
calmed,
he sleeps in ease,
having reached peace
of awareness."
NOTE: 1. The a period in February,

"Between-the-Eights" is
regarded in northern India as the coldest part of the year.
See also: SN X.8; Ud 11.10; Thag VI.2

Threes
111.39 Refinement
lived in refinement, utmost refinement, total refine

"Monks, I
ment. father even had lotus ponds made in our palace: one
My
where red-lotuses bloomed, one where white lotuses bloomed,
one where blue lotuses bloomed, all for sake. I used no san-
my
dalwood that was not from Varanasi. turban was fromMy
Varanasi, as were my lower garments, & my outer
tunic, my
cloak. A white sunshade was held over me day & night to pro
tect me from cold, heat, dust, dirt, & dew.
had three palaces: one for the cold season, one for the hot
"I
season, one for the rainy season. During the four months of the
rainy season I was entertained in the rainy-season palace by
minstrels without a single man among them, and I did not once
come down from the palace. Whereas the servants, workers, &
retainers in other people s homes are fed meals of lentil soup &
broken rice, in my father s home the servants, workers, &
retainers were fed wheat, rice, and meat.
"Even though I was endowed with such fortune, such total
refinement, the thought occurred to me: When an ordinary

uninstructed person, himself subject to aging, not beyond aging,
sees another who is aged, he is horrified, humiliated, & dis
gusted, oblivious to himself that he too is subject to aging, not
beyond aging. If I who am subject to aging, not beyond
aging were to be horrified, humiliated, & disgusted on seeing
another person who is aged, that would not be fitting for me.
As I noticed this, the [typical] young person s intoxication with
youth entirely dropped away.
"Even
though I was endowed with such fortune, such total
uninstructed person, himself subject to illness, not beyond ill
ness, sees another who is ill, he is horrified, humiliated, &
disgusted, oblivious to himself that he too is subject to illness,
not beyond illness. And who am
subject to illness, not
if I
beyond illness were to & disgusted

be horrified, humiliated,
on seeing another person who is ill, that would not be fitting for
me. As I noticed this, the healthy person s intoxication with
health entirely dropped away.
though I was endowed with such fortune, such total
"Even

Threes
uninstructed person, himself subject to death, not beyond death,

sees another who is dead, he is horrified, humiliated, & disgusted,
oblivious to himself that he too is subject to death, not beyond
death. And if I who am subject to death, not beyond death were
to be horrified, humiliated, & disgusted on seeing another person
who is dead, that would not be fitting for me/ As I noticed this, the
1
living person s intoxication with life entirely dropped away.
"Monks, there are these three forms of intoxication. Which
three? Intoxication with youth, intoxication with health, intoxica
tion with life.
"Drunk with the intoxication of youth, an ordinary unin
structed person engages in bodily misconduct, verbal misconduct,

& mental misconduct. Having engaged in bodily misconduct,
verbal misconduct, & mental misconduct, he on the break-up of
the body, after death reappears in the plane of deprivation, the
bad destination, the lower realms, in hell.
"Drunk with the intoxication of health, an ordinary unin
structed person engages in bodily misconduct, verbal misconduct,

& mental misconduct. Having engaged in bodily misconduct,
verbal misconduct, & mental misconduct, he on the break-up of
the body, after death reappears in the plane of deprivation, the
bad destination, the lower realms, in hell.
"Drunk with the intoxication of life, an ordinary uninstructed
person engages in bodily misconduct, verbal misconduct, &

mental misconduct. Having engaged in bodily misconduct, verbal
misconduct, & mental misconduct, he on the break-up of the
body, after death reappears in the plane of deprivation, the bad
destination, the lower realms, in hell.
with the intoxication of youth, a monk leaves the
"Drunk
training and returns to the lower life. Drunk with the intoxication
of health, a monk leaves the training and returns to the lower life.
Drunk with the intoxication of life, a monk leaves the training and
returns to the lower life."
Subject to birth, subject to aging,

subject to death,
ordinary people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
living as they do/

Threes
As I maintained this attitude

knowing the Dhamma
without acquisitions
I overcame all intoxication
with health, youth, & life,
as one who sees
renunciation as security,
rest.
For me, energy arose,

Unbinding was clearly seen.
There s now no way
I could partake of sensuality.
Having followed the celibate life,
I will not return.
NOTE: 1. The PTS edition treats this discourse as two,

divided at this point. Asian traditions, however, treat it as one.
The autobiographical verse at the conclusion of the second half
fits neatly with the autobiographical first half, which suggests
that the two halves were originally meant to go together.
See also: MN 36; MN 82; AN V.57; Sn III.1; Sn 1112; Sn IV.15
IIIAO Governing Principles
"Thereare these three governing principles. Which three? The

self as a governing principle, the cosmos as a governing principle,
and the Dhamma as a governing principle.
"And what is the self as a
governing principle? There is the
case where a monk, having gone to a wilderness, to the foot of a
tree, or to an empty dwelling, reflects on this: It is not for the
sake of robes that I have gone forth from the home life into
homelessness; it is not for the sake of almsfood, for the sake of
lodgings, or for the sake of this or that state of [future] becom
ing that I have gone forth from the home life into homelessness.
Simply that I am beset by birth, aging, & death; by sorrows,
lamentations, pains, distresses, &
despairs; beset by stress, over
come with stress, [and I hope,] "Perhaps the end of this entire
16 Threes
mass of suffering & stress might be known!

"
Now, if I were to
seek the same sort of sensual pleasures that I abandoned in
going forth from home into homelessness or a worse sort
that would not be fitting for me/ So he reflects on this: My
persistence will be aroused & not lax; my mindfulness estab
lished & not confused; my body calm & not aroused; my mind
centered & unified/ Having made himself his governing princi
ple, he abandons what is unskillful, develops what is skillful,
abandons what is blameworthy, develops what is unblamewor-
thy, and looks after himself in a pure way. This is called the self
as a governing principle.
"And what is the cosmos as a
governing principle? There is
the case where a monk, having gone to a wilderness, to the foot
of a tree, or to an empty dwelling, reflects on this: It s not for
the sake of robes that I have gone forth from the home life into
homelessness; it s not for the sake of almsfood, for the sake of
lodgings, or for the sake of this or that state of [future] becom
ing that I have gone forth from the home life into homelessness.
Simply that I am beset by birth, aging, &
death; by sorrows,
lamentations, pains, distresses, & despairs; beset by stress, over
come with stress, [and I hope,] "Perhaps the end of this entire
mass of suffering & stress might be known!" Now if I, having
gone forth, were to think thoughts of sensuality, thoughts of ill
will, or thoughts of harmfulness: great is the community of this
cosmos. And community of this cosmos there are
in the great
priests & contemplatives endowed with psychic power, clair
voyant, skilled [in reading] the minds of others. They can see
even from afar. Even up close, they are invisible. With their
awareness they know the minds of others. They would know
this of me: "Look, my friends, at this clansman who though he
has in good faith gone forth from the home life into homeless-
ness remains overcome with evil, unskillful mental qualities."
There are also devas endowed with psychic power, clairvoyant,
skilled [in reading] the minds of others. They can see even from
afar. Even up close, they are invisible. With their awareness they
know the minds of others. They would know this of me: "Look,
my friends, at this clansman who though he has in good faith
gone forth from the home life into homelessness remains over
come with evil, unskillful mental qualities/" So he reflects on
this: My persistence will be aroused & not lax; my mindfulness
established & not confused; my body calm & not aroused; my
Threes 7
mind centered & unified/ Having made the cosmos his govern
ing principle, he abandons whatis unskillful, develops what is
abandons what is blameworthy, develops what
skillful, is
unblameworthy, and looks after himself in a pure way. This is

called the cosmos as a governing principle.
"And what is the Dhamma as a
governing principle? There
is the case where a monk, having gone to a wilderness, to the
foot of a tree, or to an empty dwelling, reflects on this: Tt is not
for the sake of robes that I have gone forth from the home life
into homelessness; it is not for the sake of almsfood, for the sake
of lodgings, or for the sake of this or that state of [future]
becoming that I have gone forth from the home life into home
lessness. Simply that I am beset by birth, aging, & death; by
sorrows, lamentations, pains, distresses, & despairs; beset by
stress, overcome with stress, [and I hope,] "Perhaps the end of
this entire of suffering & stress might be known!" Now,
mass
the Dhamma well-taught by the Blessed One, to be seen here
is
& now, timeless, inviting all to come & see, pertinent, to be seen
by the wise for themselves. There are fellow practitioners of the
chaste life who dwell knowing & seeing it. If I having gone
forth in this well-taught Dhamma &
Vinaya were to remain
lazy &heedless, that would not be fitting for me/ So he reflects
on this: Mypersistence will be aroused &
not lax; mindful-
my
ness established & not confused; my body calm & not aroused;
my mind centered & unified/ Having made the Dhamma his
governing principle, he abandons what is unskillful, develops
what is skillful, abandons what is
blameworthy, develops what
is unblameworthy, and looks after himself in a
pure way. This is
called the Dhamma as a governing principle.
governing principles."
There is
in the cosmos
no
secret
place
for one
who has done
an
evil
deed.
i8 Threes
Your own self knows, my good man,

whether you are true
or false.
You underestimate the fine witness
that is yourself,
you with evil
in yourself
that then you hide.
The devas & Tathagatas see the fool
who goes about
out of tune with the cosmos.
Thus you should go about
self-governed,
mindful;
governed by the cosmos,
masterful,
absorbed in jhana;
governed by the Dhamma,
acting in line
with the Dhamma.
The sage who makes an effort
in truth
doesn t fall back.
Whoever through striving

overpowering Mara,
1
conquering the Ender
touches the stopping of birth,
is 2
Such,
a knower of the cosmos,
wise,
a sage
unfashioned
by anything at all.
NOTES
1.The Ender: an epithet for Mara, who as repeated mortality
keeps putting an end to things.
2. Such (tadin): An
adjective applied to the mind of one who
has attained the goal. It indicates that the mind what it "is is"
indescribable but not subject to change or alteration.

Threes 19
111.47 Fabricated
these three are fabricated characteristics of what is fab

"Monks,
ricated. Which
three? Arising is discernable, passing away is
discernable, alteration while staying is discernable.
"These are three fabricated characteristics of what is fabricated.
"Nowthese three are unfabricated characteristics of what is
unfabricated. Which three? No arising is discernable, no passing
away is discernable, no alteration while staying is discernable.
"These are three unfabricated characteristics of what is
unfabricated."
Alternative translation:
"Monks, these three are fabricated characteristics of what is fab

ricated. Which three? Arising is discernable, passing away is
discernable, alteration of what stays is discernable.
"These are three fabricated characteristics of what is fabricated.
"Now these three are unfabricated characteristics of what is
unfabricated. Which three? No arising is discernable, no passing

away is discernable, no alteration of what stays is discernable.
"These are three unfabricated characteristics of what is
unfabricated."
See also: Ud VIII.3; Iti 43
111.48 A Mountain
the great sal trees that live in dependence on the
"Monks,
Himalayas, the king of mountains, prosper in terms of three kinds

of prosperity. Which three? They prosper in terms of branches,
leaves, & foliage. They prosper in terms of bark & shoots. They
prosper in terms of softwood and heartwood. The great sal trees
that grow in dependence on the Himalayas, the king of moun
tains, prosper in terms of these three kinds of prosperity.
the same way, the descendents who live in dependence on
"In
a clansman of conviction prosper in terms of three kinds of pros

perity. Which three? They prosper in terms of conviction. They
prosper in terms of virtue. They prosper in terms of discernment.
The descendents who live in dependence on a clansman of con
viction prosper in terms of these three kinds of prosperity.
io Threes
Like a mountain of rock

in the wilderness, in a mighty grove,
dependent on which there prosper
lords of the forest, great trees
in the same way,
those who here live dependent on
a clansman of conviction
consummate in virtue
prosper:
& children,
wife
friends, dependents, & kin.
Seeing the virtue of that virtuous one,

his liberality &
good conduct,
those who are perceptive
follow suit.
Having, here in this world,

followed the Dhamma,
the path to a good destination,
they delight in the world of the devas,
enjoying the pleasures they desire.
See also: AN VIII.54
111.52 Two People (1)
On one occasion the Blessed One was staying near Savatthi in

Jeta s Grove, Anathapindika s monastery. Then two brahmans
feeble old men, aged, advanced in years, having come to the last
stage of life, 120 years old went to the Blessed One. On arrival,
they exchanged courteous greetings with him and, after an
exchange of friendly greetings & courtesies, sat to one side. As
they were sitting there, they said to him: "Master Gotama, we
are brahmans feeble old men, aged, advanced in years, having
come to the last stage of life, 120 years old. And we have done
no admirable deeds, no skillful deeds, no deeds that allay our
fears. Teach us, Master Gotama. Instruct us, Master Gotama, for
our long-term benefit & happiness/
"Indeed, brahmans, you are feeble old men, aged, advanced in
years, having come to the last stage of life, 120 years old. And you
have done no admirable deeds, no skillful deeds, no deeds that
allay your fears. This world is swept away by aging, by illness, by
Threes
death. With the world thus swept away by aging, illness, & death,
any restraint of body, speech, & intellect practiced here will be one s
shelter, cave, island, & refuge after death in the world beyond."
It s swept along:
life, its next-to-nothing span.
For one swept on by aging
no shelters exist.
Keeping sight of this danger in death,
do meritorious deeds
that bring bliss.
When you re restrained here

in body, speech, & awareness,
when you merit while still alive:
that will be for your bliss after death.
711.53 Two People (2)

Jeta s Grove, Anathapindika s monastery. Then two brahmans
feeble old men, aged, advanced in years, having come to the last
stage of life, 120 years old went to the Blessed One. On arrival,
they exchanged courteous greetings with him and, after an
exchange of friendly greetings & courtesies, sat to one side. As
they were sitting there, they said to him: "Master Gotama, we
are brahmans feeble old men, aged, advanced in years, having
come to the last stage of life, 120 years old. And we have done
no admirable deeds, no skillful deeds, no deeds that allay our
fears. Teach us, Master Gotama. Instruct us, Master Gotama, for
our long-term benefit & happiness."
"Indeed, brahmans, you are feeble old men, aged, advanced in
years, having come to the last stage of life, 120 years old. And you
have done no admirable deeds, no skillful deeds, no deeds that
allay your fears. This world is on fire with aging, illness, & death.
With the world thus on fire with aging, illness, & death, any
restraint of body, speech, & intellect practiced here will be one s
shelter, cave, island, & refuge after death in the world beyond."
When a house is aflame,

the vessel salvaged
2.1 Threes
is the one that will be of use,

not the one left there to burn.
So when the world is on fire
with aging & death,
you should salvage [your wealth] by giving:
what s given is well salvaged.
When you re restrained here
in body, speech, & awareness;
when you merit while still alive:
that will be for your bliss after death.
See also: SN 1.41; SN III. 19-20; AN VII. 6-7; Khp 8; Iti 22; Hi 60
11158 Vaccha (On Giving)
Then Vacchagotta the wanderer went to the Blessed One and, on

arrival, exchanged courteous greetings with him. After an
exchange of friendly greetings & courtesies, he sat to one side.
As he was sitting there, he said to the Blessed One: "Master
Gotama, I have heard that Gotama the contemplative says this:
"Only to me should
a gift be given, and not to others. Only to
my disciples should a gift be given, and not to others. Only what
is given to me bears great fruit, and not what is given to others.
Only what is given to my disciples bears great fruit, and not
what is given to the disciples of others." Now those who report
this: Are they reporting the Master Gotama s actual words, are
they not misrepresenting him with what is unfactual, are they

answering in line with the Dhamma, so that no one whose think
ing is in line with the Dhamma will have grounds for criticizing
them? For we don t want to misrepresent the Master Gotama."
"Vaccha, whoever says this: Gotama the contemplative says
this: "Only
to me should agift be given
....
Only what is given
to my disciples bears great fruit, and not what is given to the
disciples of others," is not reporting my actual words, is misrep
resenting me with what is unfactual & untrue.

"Vaccha, whoever prevents another from giving a gift cre
ates three obstructions, three impediments. Which three? He
creates an obstruction to the merit of the giver, an obstruction to
the recipient s gains, and prior to that he undermines and harms
Th rees
his own self. Whoever prevents another from giving a gift cre
ates these three obstructions, these three impediments.
tell you, Vaccha, even if a person throws the rinsings of a
"I
bowl or a cup into a village pool or pond, thinking, May what

ever animals live here feed on this/ that would be a source of
merit, to say nothing of what is given to human beings. But I do
say that what is given to a virtuous person is of great fruit, and not
so much what is given to an unvirtuous person. And the virtuous
person has abandoned five factors and is endowed with five.
"Which five has he abandoned? He has abandoned sensual
desire ... ill will ... sloth & drowsiness ... restlessness & anxiety ...
uncertainty. These are the five factors he has abandoned. And
with which five is he endowed? He is endowed with the aggre
gate of virtue of one beyond training ... the aggregate of
concentration of one beyond training ... the aggregate of dis
cernment of one beyond training ... the aggregate of release of
one beyond training ... the aggregate of knowledge & vision of
release of one beyond training. These are the five factors with
which he is endowed.
tell you: What is given to one who has abandoned these
"I
five factors and is endowed with these five, bears great fruit.
a herd of cattle,
"In
whether black, white,

ruddy, brown,
dappled, uniform,
or pigeon gray:
if a bull is born
tame, enduring,
consummate in strength,
& swift-
people yoke him to burdens,
regardless of his color.
In the same way,
wherever one is born
among human beings
noble warriors, priests,
merchants, workers,
outcastes, or scavengers
if one is tame, with good practices,
righteous, consummate in virtue,
a speaker of truth, with conscience at heart,
Threes
one
who s abandoned birth &death,
completed the celibate life
put down the burden,
done the task
fermentation-free,
gone beyond all dhammas,
through lack of clinging unbound:
offerings to this spotless field

bear an abundance of fruit.
But fools, unknowing,

dull, uninformed,
give gifts outside
and don t come near the good.
While those who do come near the good
regarded as enlightened,
wise
whose trust in the One Well-gone
has taken root,
is established & firm:
they go to the world of the devas
or are reborn here in good family.
Step by step
they reach
Unbinding
:
they
who are wise/
See also: SN 111.24; AN V.34; AN V.179; AN VII.49; Ud 1117
111.62 Sectarians
"Monks, there are these three sectarian guilds that when cross-
examined, pressed for reasons, & rebuked by wise people
even though they may explain otherwise, remain stuck in [a
doctrine of] inaction. Which three?
"There are
priests & contemplatives who hold this teaching,
hold this view: Whatever a person experiences pleasant,
painful, or neither pleasant nor painful is all caused by what
Threes
was done in the past/ There are priests & contemplatives who
hold this teaching, hold this view: Whatever a person experi
ences pleasant, painful, or neither pleasant nor painful is all
caused by a supreme being s act of creation. There are priests &
contemplatives who hold this teaching, hold this view:
Whatever a person experiences pleasant, painful, or neither
pleasant nor painful is all without cause & without condition.
"Havingapproached the priests & contemplatives who hold

that ...whatever a person experiences ... is all caused by what
was done in the past/ I said to them: Is it true that you hold that
...whatever a person experiences ... is all caused by what was
done in the past? Thus asked by me, they admitted, Yes/ Then I
said to them, Then in that case, a person is a killer of living
beings because of what was done in the past. A person is a thief
...unchaste a liar
... a divisive speaker
... a harsh speaker
... an ...
idle chatterer greedy

... malicious ...
... a holder of wrong views
because of what was done in the past/ When one falls back on
what was done in the past as being essential, monks, there is no
desire, no effort [at the thought], This should be done. This
shouldn t be done/ When one can t pin down as a truth or real
ity what should & shouldn t be done, one dwells bewildered &
unprotected. One cannot righteously refer to oneself as a con
templative. This was my first righteous refutation of those
priests & contemplative who hold to such teachings, such views.
"Having approached the priests & contemplatives who hold
that ... whatever a person experiences ... is all caused by a
supreme being s act of creation, I said to them: Is it true that
you hold that whatever a person experiences
... is all caused ...
by a supreme being s act of creation? Thus asked by me, they

admitted, Yes/ Then I said to them, Then in that case, a person
is a killer of living beings because of a supreme being s act of
creation. A person is a thief ... unchaste ... a liar ... a divisive
speaker a harsh speaker ... an idle chatterer ... greedy ... mali
...
cious ... a holder of wrong views because of a supreme being s

act of creation/ When one falls back on a supreme being s act of
creation as being essential, monks, there is no desire, no effort
[at the thought], This should be done. This shouldn t be done/
When one can t pin down as a truth or reality what should &
shouldn t be done, one dwells bewildered & unprotected. One
cannot righteously refer to oneself as a contemplative. This was
z6 Threes
my second righteous refutation of those priests & contemplative

who hold to such teachings, such views.
"Having approached the priests & contemplatives who hold
that ... whatever a person experiences ... is all without cause,
without condition/ I said to them: Is it true that you hold that ...
whatever a person experiences ... is all without cause, without
condition? Thus asked by me, they admitted, Yes/ Then I said
to them, Then in that case, a person is a killer of living beings
without cause, without condition. A person is a thief ... unchaste
... a liar ... a divisive
speaker ... a harsh speaker ... an idle chat
terer ... greedy ... malicious ... a holder of wrong views without
cause, without condition/ When one falls back on lack of cause
and lack of condition as being essential, monks, there is no
desire, no effort [at the thought], This should be done. This
shouldn t be done/ When one can t pin down as a truth or real
ity what should & shouldn t be done, one dwells bewildered &
unprotected. One cannot righteously refer to oneself as a con
templative. This was my third righteous refutation of those
priests & contemplative who hold to such teachings, such views.
"These are the three sectarian
guilds that when cross-exam
ined, pressed for reasons, & rebuked by wise people even
though they may explain otherwise, remain stuck in inaction.
"But this Dhamma
taught by me is unrefuted, undefiled,
blameless, not faulted by knowledgeable priests & contempla
tives. And which Dhamma
taught by me is unrefuted,
undefiled, blameless, not faulted by knowledgeable priests &
contemplatives? There are these six properties is a Dhamma
taught by me that is unrefuted, undefiled, blameless, not faulted
by knowledgeable priests & contemplatives. There are these six
media of sensory contact is a Dhamma taught by me that is
unrefuted, undefiled, blameless, not faulted by knowledgeable
priests & contemplatives. There are these eighteen explorations
for the intellect is a Dhamma taught by me that is unrefuted,
undefiled, blameless, not faulted by knowledgeable priests &
contemplatives. There are these four noble truths is a Dhamma
by knowledgeable priests & contemplatives.
"
properties" is a
"There are these six Dhamma taught by me
that unrefuted, undefiled, blameless, not faulted by knowledge
is
able priests &
contemplatives Thus was it said. And in reference
:
to what was it said? These are the six properties: earth-property,

Th rees zy
liquid-property, fire-property, wind-property, space-property,7 con

There are these six properties is a
"
sciousness-property.
Dhamma taught by me that is unrefuted, undefiled, blameless, not
faulted by knowledgeable priests & contemplatives : Thus was it
said. And in reference to this was it said.

"
"There are these six media of sensory contact" is a Dhamma

by knowledgeable priests & contemplatives Thus was it said.
:
And in reference to what was it said? These are the six media of
sensory contact: the eye as a medium of sensory contact, the ear

as a medium of sensory contact, the nose as a medium of sensory
contact, the tongue as a medium of sensory contact, the body as a
medium of sensory contact, the intellect as a medium of sensory
contact. "There are these six media of sensory contact" is a
Dhamma taught by me that is unrefuted, undefiled, blameless,
not faulted by knowledgeable priests & contemplatives Thus :
was it said. And in reference to this was it said.

are these eighteen explorations for the
"
"There intellect" is
a Dhamma taught by me that is unrefuted, undefiled, blameless,

not faulted by knowledgeable priests & contemplatives Thus :
was it said. And in reference to what was it said? Seeing a form

via the eye, one explores a form that can act as the basis for hap
piness, one explores a form that can act as the basis for
unhappiness, one explores a form that can act as the basis for
equanimity. Hearing a sound via the ear ... Smelling an aroma
via the nose ... Tasting a flavor via the tongue ... Feeling a tactile
sensation via the body ... Cognizing an idea via the intellect, one
explores an idea that can act as the basis for happiness, one
explores an idea that can act as the basis for unhappiness, one
explores an idea that can act as the basis for equanimity. "There
are these eighteen explorations for the intellect" is a Dhamma
by knowledgeable priests & contemplatives : Thus was it said.
And in reference to this was it said.
There are these four noble truths" is a Dhamma taught by
""
me is unrefuted, undefiled, blameless, not faulted by

that
knowledgeable priests & contemplatives Thus was it said. And :
in reference to what was it said?

"Sustained by /clinging to the six properties, there is an
alighting of an embryo. There being an Alighting, there is name-
&-form. From name-&-form as a requisite condition come the
Th rees
six sense media. From the six sense media as a requisite condi
tion comes contact. From contact as a requisite condition comes
feeling. To one experiencing feeling I declare, This is stress/ I
declare, This is the origination of stress/ I declare, This is the
cessation of stress/ I declare, This is the path of practice leading
to the cessation of stress/
"And what is the noble truth of stress? Birth
is stress, aging
is stress, death sorrow, lamentation, pain, distress, &
is stress;
despair are stress; association with what is not loved is stress,

separation from what is loved is stress, not getting what is
wanted is stress. In short, the five clinging-aggregates are stress.
This is called the noble truth of stress.
"And what is the noble truth of the
origination of stress?
From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-&-form.
From name-&-form as a requisite condition come the six
sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging /sustenance as a requisite condition comes
becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then old age & death,
sorrow, lamentation, pain, distress, & despair come into play.
Such is the origination of this entire mass of stress & suffering.
This is called the noble truth of the origination of stress.

"And what is the noble truth of the cessation of stress?
From the remainderless fading & cessation of that very igno

rance comes the cessation of fabrications.
From the cessation of fabrications comes the cessation of
consciousness.
From the cessation of consciousness comes the cessation of
name-&-form.
From the cessation of name-&-form comes the cessation of
the six sense media.
From the cessation of the six sense media comes the cessa
tion of contact.
From the cessation of contact comes the cessation of feeling.
Threes 2,9
From the cessation of feeling comes the cessation of craving.

From the cessation of craving comes the cessation of cling
ing/sustenance.
From the cessation of clinging /sustenance comes the cessa
tion of becoming.
From the cessation of becoming comes the cessation of birth.
From the cessation of birth, then old age & death, sorrow,
lamentation, pain, distress, & despair all cease. Such is the ces
sation of this entire mass of stress & suffering.
"This iscalled the noble truth of the cessation of stress.
"And what is the noble truth of the path of practice leading to
the cessation of stress? Just this noble eightfold path: right view,
right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration. This is called the
noble truth of the path of practice leading to the cessation of stress.
"There are these four noble truths" is a Dhamma taught by
"
me unrefuted, undefiled, blameless, not faulted by

that is
knowledgeable priests & contemplatives Thus was it said. And

:
in reference to this was it said."
See also: DN 2; SN XL1I.8; AN III 101; Ud VI.5-6
III. 66 Kalamas
Although this discourse is often cited as the Buddha s carte

blanche for following one s own
sense of right and wrong, it actually
sets a standard much more rigorous than that. Traditions are not to be
followed simply because they are traditions. Reports (such as historical

accounts or news) are not to be followed simply because the source
seems reliable. One s own preferences are not to be followed simply
because they seem logical or resonate with one s feelings. Instead, any
view or belief must be tested by the results it yields when put into
practice; and to guard against the possibility of any bias or limita
tions in one s understanding of those results they must further be
checked against the experience of people who are wise. The ability to
question and test one s beliefs in an appropriate way is called appropri

ate attention. The ability to recognize and chose wise people as
mentors is called having admirable friends. According to Iti 16-17,
these are, respectively, the most important internal and external fac
tors for attaining the goal of the practice. For further thoughts on how
p Threes
to test a belief in practice, see MN 61, MN 95, AN VII.80, and AN

VIII.53. For thoughts on how to judge whether another person is wise,
see MN 110, AN IV.192, and AN VIII.54.
Ihave heard that on one occasion the Blessed One, on a wander
ing tour among the Kosalans with a large community of monks,
arrived at Kesaputta, a town of the Kalamas. The Kalamas of
Kesaputta heard it said, "Gotama the contemplative the son of
the Sakyans, having gone forth from the Sakyan clan has
arrived at Kesaputta. And of that Master Gotama this fine repu
tation has spread: He is indeed a Blessed One, worthy, &
rightly self-awakened, consummate in knowledge conduct, &
well-gone, a knower of the cosmos, an unexcelled trainer of
those persons ready to be tamed, teacher of human divine &
beings, awakened, blessed. He has made known having real
ized through direct knowledge this world with its devas,
it
Maras, & Brahmas, its generations with their contemplatives &

priests, their rulers & common people. He has explained the
Dhamma admirable in the beginning, admirable in the middle,
admirable in the end; has expounded the celibate life both in its
particulars & in its essence, entirely perfect, surpassingly pure.
It is good such a worthy one/"
to see
So the Kalamas of Kesaputta went to the Blessed One. On
arrival, them bowed down to the Blessed One and sat
some of
to one side. Some of them exchanged courteous greetings with
him and, after an exchange of friendly greetings & courtesies,
sat to one side. Some of them sat to one side having saluted him
with their hands palm-to-palm over their hearts. Some of them
sat to one side having announced their name & clan. Some of
them sat to one side in silence.
As they were sitting there, the Kalamas of Kesaputta said to
the Blessed One, "Lord, there are some priests & contemplatives
who come to Kesaputta. They expound & glorify their own doc
trines,but as for the doctrines of others, they deprecate them,
disparage them, show contempt for them, & pull them to pieces.
And then other priests & contemplatives come to Kesaputta. They
expound & glorify their own doctrines, but as for the doctrines of
others, they deprecate them, disparage them, show contempt for
them, &
pull them to pieces. They leave us absolutely uncertain
& Which of these venerable priests
in doubt: &
contemplatives
are speaking the truth, and which ones are lying?"
Threes
"Of course you re uncertain, Kalamas. Of course you re in

doubt. When there are reasons for doubt, uncertainty is born. So
in this case, Kalamas, don t go by reports, by legends, by tradi
tions, by scripture, by logical conjecture, by inference, by
analogies, by agreement through pondering views, by probabil
ity, or by the thought,
This contemplative is our teacher. When
you know for yourselves that, These qualities are unskillful;
these qualities are blameworthy; these qualities are criticized by
the wise; these qualities, when adopted & carried out, lead to
harm & to suffering then you should abandon them.
"What do you think, Kalamas? When greed arises in a
person, does it arise for welfare or for harm?"

harm, lord."
"For
this greedy person, overcome by greed, his mind pos

"And
sessed by greed, kills living beings, takes what is not given, goes
after another person s wife, tells lies, and induces others to do
likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When aversion arises

in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this aversive person, overcome by aversion, his mind

possessed by aversion, kills living beings, takes what is not given,
goes after another person s wife, tells lies, and induces others to
do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When delusion arises

"For harm, lord."

"And this deluded person, overcome by delusion, his mind
possessed by delusion, kills living beings, takes what is not given,

goes after another person s wife, tells lies, and induces others to
do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful

or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
lord."
"Blameworthy,
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
Threes
"When adopted & carried out, do they lead to harm & to

suffering, or not?"
"When adopted & carried out, they lead to harm & to suffering.
That is how it
appears to us."
"So, as I said, Kalamas: Don t go by reports, by legends, by

traditions, by scripture, by logical conjecture, by inference, by
ity, or by the thought, "This
contemplative is our teacher."
When you know for yourselves that, "These qualities are

unskillful; these qualities are blameworthy; these qualities are
criticized by the wise; these qualities, when adopted & carried
out, lead to harm & to suffering" then you should abandon
them/ Thus was it said. And in reference to this was it said.
"Now, Kalamas, don by legends, by tradi
t go by reports,
tions, by scripture, by logical conjecture, by inference, by
ity, or by the thought, This contemplative is our teacher/ When
you know for yourselves that, These qualities are skillful; these
qualities are blameless; these qualities are praised by the wise;
these qualities, when adopted & carried out, lead to welfare &
to happiness then you should enter &remain in them.
"What do you think, Kalamas? When lack of greed arises in
a person, does it arise for welfare or for harm?"

"For welfare, lord."
"And this ungreedy

person, not overcome by greed, his
mind not possessed by greed, doesn t kill living beings, take
what is not given, go after another person s wife, tell lies, or
induce others to do likewise, all of which is for long-term wel
fare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of aversion arises

"For welfare, lord."
unaversive person, not overcome by aversion, his

"And this
mind not possessed by aversion, doesn t kill living beings, take
fare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of delusion arises

Threes
7
"For welfare, lord/
"And this undeluded person, not overcome by delusion, his
mind not possessed by delusion, doesn t kill living beings, take

fare & happiness."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful

or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticizedby the wise or praised by the wise?"

"Praised by the wise, lord."
"When adopted & carried out, do they lead to welfare & to
happiness, or not?"
"When adopted & carried out, they lead to welfare & to

happiness. That is how it appears to us."
"So, as I said, Kalamas: Don t go by

reports, by legends, by
traditions, by scripture, by logical conjecture, by inference, by
ity, or by the thought, "This
contemplative is our teacher."
When you know for yourselves that, "These

qualities are skill
ful;these qualities are blameless; these qualities are praised by
the wise; these qualities, when adopted carried out, lead to &
welfare & to happiness" then you should enter remain in &
them. Thus was it said. And in reference to this was it said.
"Now, Kalamas, one who is a disciple of the noble ones thus
devoid of greed, devoid of ill will, undeluded, alert, & resolute
keeps pervading the first direction [the east] as well as the
second direction, the third, & the fourth with an awareness
imbued with good will. Thus he keeps pervading above, below,
& all around, everywhere & in every respect the all-encompass
ing world with an awareness imbued with good will: abundant,
expansive, immeasurable, free from hostility, free from ill will.
"He
keeps pervading the first direction as well as the second
direction, the third, & the fourth with an awareness imbued with
compassion. Thus he keeps pervading above, below, & all around,
everywhere & in every respect the all-encompassing world with
an awareness imbued with compassion: abundant, expansive,
immeasurable, free from hostility, free from ill will.
Threes
"He
keeps pervading the first direction as well as the
second direction, the third, & the fourth with an awareness
imbued with Thus he keeps pervading above,
appreciation.
below, around, everywhere & in every respect the all-
& all
encompassing world with an awareness imbued with

appreciation: abundant, expansive, immeasurable, free from
hostility, free from ill will.
"He
keeps pervading the as well as the second
first direction
direction, the third, & the fourth
with an awareness imbued with
equanimity. Thus he keeps pervading above, below, & all around,
everywhere & in every respect the all-encompassing world with
an awareness imbued with equanimity: abundant, expansive,
immeasurable, free from hostility, free from ill will.
"Now, Kalamas, one who is a disciple of the noble ones his
mind thus free from hostility, free from ill will, undefiled, &
pure acquires four assurances in the here-&-now:
If there is a world after death, if there is the fruit of actions
"
rightly & wrongly done, then this is the basis by which, with the
break-up of the body, after death, I will reappear in a good desti
nation, the heavenly world/ This is the first assurance he acquires.
But if there is no world after death, if there is no fruit of
"
actions rightly & wrongly done, then here in the present life I
look after myself with ease free from hostility, free from ill
will, free from trouble/ This is the second assurance he acquires.
done through acting, still I have willed no evil for
"
If evil is
anyone. Having done no evil action, from where will suffering

touch me? This is the third assurance he acquires.
"But if no evil is done
through acting, then I can assume myself
pure in both respects/ This the fourth assurance he acquires.
is
"One who is a disciple of the noble ones his mind thus free
from hostility, free from ill will, undefiled, & pure acquires
these four assurances in the here-&-now."
"So Blessed One. So it is,
it is, O
One Well-gone. One who is
a disciple of the noble ones his mind thus free from hostility,
free from ill will, undefiled, & pure acquires four assurances in
the here-&-now:
a world after death, the fruit of actions
"
If there is if there is
rightly & wrongly done, then this is the basis by which, with the
break-up of the body, after death, I will reappear in a good desti
nation, the heavenly world/ This is the first assurance he acquires.
Threes
"
But if no world after death, if there is no fruit of

there is
actions rightly &

wrongly done, then here in the present life I
look after myself with ease free from hostility, free from ill
will, free from trouble/ This is the second assurance he acquires.
If evil is done through acting, still I have willed no evil for
"
anyone. Having done no evil action, from where will suffering

touch me? This is the third assurance he acquires.
But if no evil is done through acting, then I can assume
"
myself pure in both ways/ This is the fourth assurance he acquires.

"One who is a disciple of the noble ones his mind thus free
from hostility, free from ill will, undefiled, pure acquires &
these four assurances in the here-&-now.
"Magnificent, lord! Magnificent! Just as if he were to place
upright what was overturned, to reveal what was hidden, to

show the way to one who was lost, or to carry a lamp into the
dark so that those with eyes could see forms, in the same way
has the Blessed One through many lines of reasoning made
the Dhamma clear. We go to the Blessed One for refuge, to the
Dhamma, and to the Community of monks. May the Blessed
One remember us as lay followers who have gone to him for
refuge, from this day forward, for life."
See also: SN XX.4; SN XL/I. ft AN III.101; AN XI. 16; Hi 22; Hi 27
11171 The Roots of the Uposatha
Ihave heard that on one occasion the Blessed One was staying
in Savatthi at the Eastern Monastery, the palace of Migara s
mother. Now
at that time it being the uposatha day Visakha,
s
Migara mother, went to the Blessed One in the middle of the
day and, on arrival, having bowed down to him, sat to one side.
As she was sitting there the Blessed One said to her, "Well now,
Visakha, why are you coming in the middle of the day?"
"Today
I am observing the uposatha, lord."
there are these three uposathas. Which three? The

"Visakha,
uposatha of a cowherd, the uposatha of the Jains, and the

uposatha of the noble ones.
"And what is the
uposatha of a cowherd? Just as when a
cowherd returns the cattle to their owners in the evening, he
reflects: Today the cattle wandered to that spot and this, drank
Th rees
at this spot and that; tomorrow they will wander to that

spot
and this, will drink at this spot and that ; in the same way, there
is the case where a certain person observing the uposatha
reflects, Today I ate this sort of non-staple food and that sort of
staple food. Tomorrow I will eat that sort of non-staple food and
this sort of staple food/ He spends the day with an awareness
imbued with that covetousness, with that greed. Such is the
uposatha of a cowherd, Visakha. When
this uposatha of a
cowherd is undertaken, it is not of great fruit or great benefit,
not of great glory or great radiance.
"And what
is the uposatha of the Jains? There are the con-
templatives called the Niganthas (Jains). They get their disciple

to undertake the following practice: Here, good man. Lay my
down the rod with regard to beings who live more than 100
leagues to the east ... more than 100 leagues to the west ... more
than 100 leagues to the north ... more than 100 leagues to the
south/ Thus they get the disciple to undertake kindness & sym
pathy to some beings, but not to others.
"On the
uposatha day, they get their disciple to undertake
the following practice: Here, my good man. Having stripped
off all your clothing, say this: "I am
nothing by anything or of
anything. Thus there is nothing by anything or of anything that
is mine/" Yet in spite of that, his parents know of him that This
isour child/ And he knows of them that These are my parents/
His wives & children know of him that This is our husband &
father/ And he knows of them that These are my wives & chil
dren/ His workers & slaves know of him that This is our
master/ And he knows of them that These are my workers &
slaves/ Thus at a time when he should be persuaded to under
take truthfulness, he is persuaded to undertake falsehood. At
the end of the night, he resumes the consumption of his belong
ings, even though they aren t given back to him. This counts as
stealing, I tell you. Such is the uposatha of the Jains, Visakha.
When this uposatha of the Jains is undertaken, it is not of great
fruit or great benefit, not of great glory or great radiance.
"And what is the uposatha of the noble ones? It is the cleans
ing of the defiled mind through the proper technique. And how
is the defiled mind cleansed
through the proper technique?
"There is the case where a
disciple of the noble ones recol
lects the Tathagata, thus: Indeed, the Blessed One is pure and
rightly self-awakened, consummate in knowledge & conduct,

Threes
well-gone, an expert with regard to the world, unexcelled as a

trainer for those people fit to be tamed, the Teacher of divine &
human beings, awakened, blessed/ As he is recollecting the
Tathagata, his mind is calmed, and joy arises; the defilements of
his mind are abandoned, just as when the head is cleansed
through the proper technique. And how is the head cleansed
through the proper technique? Through the use of cosmetic
paste & clay & the appropriate human effort. This is how the
head is cleansed through the proper technique. In the same way,
the defiled mind is cleansed through the proper technique. And
how is the defiled mind cleansed through the proper technique?
There is the case where the disciple of the noble ones recollects
the Tathagata .... As he is recollecting the Tathagata, his mind is
cleansed, and joy arises; the defilements of his mind are aban
doned. He is thus called a disciple of the noble ones undertaking
the Brahma-uposatha. He lives with Brahma [= the Buddha]. It is
owing to Brahma that his mind is calmed, that joy arises, and
that whatever defilements there are in his mind are abandoned.
This is how the mind is cleansed through the proper technique.
Again, the uposatha of the noble ones] is the cleansing of
"[
the mind through the proper technique. And how is the defiled
mind cleansed through the proper technique?
"There is the case where the disciple of the noble ones recol
lects the Dhamma, thus: The Dhamma is well-expounded by

the Blessed One, to be seen here & now, timeless, inviting verifi
cation, pertinent, to be realized by the wise for themselves/ As
he is recollecting the Dhamma, his mind is calmed, and joy
arises; the defilements of his mind are abandoned, just as when
the body is cleansed through the proper technique. And how is
the body cleansed through the proper technique? Through the
use of scouring balls &
bath powder & the appropriate human
effort. This is how the body is cleansed through the proper tech
nique. In the same way, the defiled mind is cleansed through
the proper technique. And how is the defiled mind cleansed
through the proper technique? There is the case where the disci
ple of the noble ones recollects the Dhamma
.... As he is
recollecting the Dhamma, his mind is cleansed, and joy arises;

the defilements of his mind are abandoned. He is thus called a
disciple of the noble ones undertaking the Dhamma-uposatha.
He lives with Dhamma. It is owing to Dhamma that his mind is
calmed, that joy arises, and that whatever defilements there are
Threes
in his mind are abandoned. This is how the mind is cleansed

through the proper technique.
"[
"There is the case where the
Sahgha, thus: The Sarigha of the Blessed One s disciples
lects the
who have practiced well... who have practiced straight-for-
wardly...who have practiced methodically... who have practiced
masterfully in other words, the four types [of noble disciples]
when taken as pairs, the eight when taken as individual types
they are the Sahgha of the Blessed One s disciples: worthy of
gifts, worthy of hospitality, worthy of offerings, worthy of
respect, the incomparable field of merit for the world. As he is
recollecting the Sahgha, his mind is calmed, and joy arises; the
defilements of his mind are abandoned, just as when clothing is
cleansed through the proper technique. And how is clothing
cleansed through the proper technique? Through the use of salt
earth & lye & cow dung & the appropriate human effort. This is
how clothing is cleansed through the proper technique. In the
same way, the defiled mind is cleansed through the proper tech
nique. And how is the defiled mind cleansed through the proper
technique? There is the case where the disciple of the noble ones
recollects the Sarigha .... As he is recollecting the Sahgha, his
mind is cleansed, and joy arises; the defilements of his mind are
abandoned. He is thus called a disciple of the noble ones under
taking the Sahgha-uposatha. He lives with the Sahgha. It is
owing to the Sahgha that his mind is calmed, that joy arises, and
"[Again, the uposatha of the noble ones] is
the cleansing of
lects his own virtues, thus: [They are] untorn, unbroken,
unspotted, unsplattered, liberating, praised by the wise, untar
nished, conducive to concentration. As he is recollecting virtue,
his mind is defilements of his mind
calmed, and joy arises; the
are abandoned, just as when a mirror is cleansed through the
proper technique. And how is a mirror cleansed through the
proper technique? Through the use of oil & ashes & chamois &
Threes
the appropriate human effort. This is how a mirror is cleansed

through the proper technique. In the same way, the defiled
mind is cleansed through the proper technique. And how is the
defiled mind cleansed through the proper technique? There is
the case where the disciple of the noble ones recollects his own
virtues .... As he is recollecting virtue, his mind is cleansed, and
joy arises; the defilements of his mind are abandoned. He is
thus called a disciple of the noble ones undertaking the virtue-
uposatha. He lives with virtue. It is owing to virtue that his
mind is calmed, that joy arises, and that whatever defilements
there are in his mind are abandoned. This is how the mind is
cleansed through the proper technique.
"[
lects the devas, thus: There are the Devas of the Four Great
Kings, the Devas of the Thirty-three, the Yama Devas, the
Contented Devas, the Devas who Delight in Creation, the Devas
Who Have Power over the Creations of Others, the Devas of
Brahma s retinue, the devas beyond them. Whatever conviction
they were endowed with that when falling away from this
life they re-arose there, the same sort of conviction is present in
me as well. Whatever virtue they were endowed with that
when falling away from this life they re-arose there, the same
sort of virtue is present in me as well. Whatever learning they
were endowed with that when falling away from this life they
re-arose there, the same sort of learning is present in me as well.
Whatever generosity they were endowed with that when falling
away from this life they re-arose there, the same sort of generos
ity is present in me as well. Whatever discernment they were
endowed with that when falling away from this life they re-
arose there, the same sort of discernment is present in me as well/
As he is recollecting the devas, his mind is calmed, and joy arises;
the defilements of his mind are abandoned, just as when a gold is
cleansed through the proper technique. And how is gold cleansed
through the proper technique? Through the use of a furnace, salt
earth, red chalk, a blow-pipe, tongs, & the appropriate human
effort. This is how gold is cleansed through the proper technique.
In the same way, the defiled mind is cleansed through the proper
technique. And how is the defiled mind cleansed through the
Threes
proper technique? There is the case where the disciple of the

noble ones recollects the devas .... As he is recollecting the devas,
his mind is cleansed, and joy arises; the defilements of his mind
are abandoned. He is thus called a disciple of the noble ones
undertaking the Deva-uposatha. He lives with the devas. It is
owing to the devas that his mind is calmed, that joy arises, and
"Furthermore, the disciple of the noble ones reflects thus:
As long as they live, the arahants abandoning the taking of
life abstain from the taking of life. They dwell with their rod
laiddown, their knife laid down, scrupulous, merciful, compas
sionate for the welfare of all living beings. Today I too, for this
day &
night abandoning the taking of life abstain from the
taking of life. I dwell with rod laid down,
my my
knife laid
down, scrupulous, merciful, compassionate for the welfare of all
living beings. By means of this factor I emulate the arahants,
and my uposatha will be observed.
long as they live, the arahants abandoning the taking
"As
of what is not given abstain from taking what is not given.

They take only what is given, accept only what is given, live not
by stealing but by means of a self that has become pure. Today I
too, for this day & night abandoning the taking of what is not
given abstain from taking what is not given. I take only what
is given, accept only what is given, live not by stealing but by
means of a self that has become pure. By means of this factor I

emulate the arahants, and my uposatha will be observed.
As long as they live, the arahants abandoning
"
uncelibacy live a celibate life, aloof, refraining from the sexual

act that is the villager s way. Today I too, for this day & night
abandoning uncelibacy live a celibate life, aloof, refraining
from the sexual act that is the villager s way. By means of this
factor emulate the arahants, and my uposatha will be observed.
I
long as they live, the arahants abandoning false

"As
speech abstain from false speech. They speak the truth, hold to
the truth, are firm, reliable, no deceivers of the world. Today I
too, for this day & night abandoning false speech abstain
from false speech. speak the truth, hold to the truth, am firm,
I
reliable, no deceiver of the world. By means of this factor I emu

late the arahants, and uposatha will be observed.
my
Thre es 41
"
As long as they live, the arahants abandoning fermented

& distilled liquors that cause heedlessness abstain from fer
mented &
distilled liquors that cause heedlessness. Today I too,
for this day &
night abandoning fermented &
distilled liquors
that cause heedlessness abstain from fermented distilled &
that cause heedlessness. By means of this factor I emu
liquors
late the arahants, and my uposatha will be observed.
"
As long
as they live, the arahants live on one meal a day,
abstaining from food at night, refraining from food at the wrong
time of day [from noon until dawn]. Today I too, for this day &
night, live on one meal, abstaining from food at night, refraining
from food at the wrong time of day. By means of this factor I
emulate the arahants, and my uposatha will be observed.
As long as they live, the arahants abstain from dancing,
"
singing, music, watching shows, wearing garlands, beautifying

themselves with perfumes & cosmetics. Today I too, for this day
& night, abstain from dancing, singing, music, watching shows,
wearing garlands, beautifying myself with perfumes & cosmet
ics. By means of this factor I emulate the arahants, and my
uposatha will be observed.

As long as they live, the arahants abandoning high &
"
imposing seats & beds abstain from high & imposing seats &
beds. They make low beds, on a pallet or a spread of straw.
Today I day & night abandoning high & imposing
too, for this
seats beds abstain from high & imposing seats & beds. I
&
make a low bed, on a pallet or a spread of straw/
is the uposatha of the noble ones, Visakha. When this
"Such
uposatha of the noble ones is undertaken, it is of great fruit &

great benefit, of great glory &
great radiance. And how is it of
great fruit great&benefit, of great glory &
great radiance?
"Suppose that one were to exercise kingship, rule, sover &
eignty over these sixteen great lands replete with the seven
treasures, i.e., over the Angas, Maghadans, Kasis, Kosalans,
Vajjians, Mallas, Cetis, Vamsans, Kurus, Pancalas, Macchas,
Surasenas, Assakas, Avantis, Gandharans, & Kambojans: It
would not be worth one-sixteenth of this uposatha endowed
with eight factors. Why is that? Kingship over human beings is
a meager thing when compared with heavenly bliss.
"Fifty
human years are equal to one day & night among the
Devas of the Four Great Kings. Thirty such days & nights make
a month. Twelve such months make a year. Five hundred such
42.
Threes
heavenly years constitute the life-span among the Devas of the

Four Great Kings. Now, it is possible that a certain man or
woman from having observed this uposatha endowed with
eight factors on the break-up of the body, after death, might be
reborn among the Devas of the Four Great Kings. It was in refer
ence to this that it was said, Kingship over human beings is a
meager thing when compared with heavenly bliss/
human century is equal to one day & night among the
"A
Devas of the Thirty-Three. Thirty such days & nights make a

month One thousand such heavenly years constitute the life-
...
span among the Devas of the Thirty-three. Now, it is possible that

a certain man or woman from having observed this uposatha
endowed with eight factors on the break-up of the body, after
death, might be reborn among the Devas of the Thirty-three. It
was in reference to this that it was said, Kingship over human
beings meager thing when compared with heavenly bliss/
is a
Two human centuries are equal to one day & night among
the Yama Devas Two thousand such heavenly years consti
...
tute the life-span among the Yama Devas ...
"Four human centuries are equal to one day & night among
the Contented Devas Four thousand such heavenly years con

...
stitute the life-span among the Contented Devas ...
Eight human centuries is equal to one day & night among

the Devas who Delight in Creation Eight thousand such heav
...
enly years constitute the life-span among the Devas who Delight
in Creation ...
Sixteen human centuries are equal to one day & night among
the Devas Who Have Power over the Creations of Others. Thirty
such days & nights make a month. Twelve such months make a
year. Sixteen thousand such heavenly years constitute the life-
span among Devas Who Have Power over the Creations of
the
Others. Now, it is possible that a certain man or woman from
having observed this uposatha endowed with eight factors on
the break-up of the body, after death, might be reborn among the
Devas Who Have Power over the Creations of Others. It was in
reference to this that it was said, Kingship over human beings is
a meager thing when compared with heavenly bliss/"
One should not kill a being

or take what is not given;
should not tell a lie

or be a drinker of strong drink;
Threes
should abstain from uncelibacy, the sexual act;

should not eat at night, the wrong time of day;
should not wear a garland or use a scent;
should sleep on a pallet, a mat spread on the ground
for this eight-factored
uposatha
has been proclaimed by the Awakened One
to lead to the end
of suffering & stress.
The moon & sun, both fair to see,
shedding radiance wherever they go,
& scattering darkness as they move through space,
brighten the sky, illumining the quarters.
Within their range is found wealth:
pearl, crystal, beryl,
lucky-gem, platinum, nugget-gold,
& the refined gold called Hataka/
Yet they
like the light of all stars
when compared with the moon
aren t worth one sixteenth
of the eight-factored uposatha.
So whoever man or woman

is endowed with the virtues
of the eight-factored uposatha,
having done meritorious deeds,
productive of bliss,
beyond reproach, goes
to the heavenly state.
See also: AN III. 2 02; AN VIL49; AN X.47; AN XL 22
171.72 Channa the Wanderer
On one occasion the Blessed One was staying near Savatthi at

Jeta s Grove, Anathapindika s monastery. Then Channa the wan
derer 1 went to Ven. Ananda and, on arrival, exchanged
courteous greetings with him. After an exchange of friendly
greetings & courtesies, he sat to one side. As he was sitting there,
he said to Ven. Ananda, "Do you, too, friend Ananda, advocate
44 Threes
the abandoning of passion? Do you advocate the abandoning of

aversion? Do you advocate the abandoning of delusion?"
"Yes, friend, we advocate the abandoning of passion, the
abandoning of aversion, &the abandoning of delusion."

"But, friend Ananda, seeing what drawbacks in passion do
you advocate the abandoning of passion? Seeing what draw

backs in aversion do you advocate the abandoning of aversion?
Seeing what drawbacks in delusion do you advocate the aban
doning of delusion?"
person impassioned, his mind bound up, overcome with
"A
passion, wills for his own detriment, wills for the detriment of
others, wills for the detriment of both. He also experiences
mental stress &
sorrow. But having abandoned passion, he
doesn t will for his own detriment, doesn t will for the detri
ment of others, doesn t will for the detriment of both. He
doesn t experience mental stress or sorrow.
"A
passion, engages in bodily misconduct, in verbal misconduct, in

mental misconduct. But having abandoned passion, he doesn t
engage in bodily misconduct, in verbal misconduct, or in mental
misconduct.
"A
passion, doesn t discern, as it actually is, what is of profit to him
self, what is of profit to others, what is of profit to bom. But having
abandoned passion, he discerns, as it actually is, what is of profit
to himself, what is of profit to others, what is of profit to both.
"Passion, my friend, makes you blind, makes you sightless,
makes you ignorant. It brings about the cessation of discern

ment, is conducive to trouble, and does not lead to Unbinding.
"An aversive
person, his mind bound up, overcome with
aversion, wills for his own detriment, wills for the detriment of
mental stress & sorrow. But having abandoned aversion, he
"An aversive
person, his mind bound up, overcome with
aversion, engages in bodily misconduct, in verbal misconduct,
in mental misconduct. But having abandoned aversion, he
doesn t engage in bodily misconduct, in verbal misconduct, or
in mental misconduct.
Threes
aversive person, his

"An mind bound up, overcome with
aversion, doesn t discern, as actually is, what is of profit to
it
himself,what is of profit to others, what is of profit to both. But

having abandoned aversion, he discerns, as it actually is, what
is of profit to himself, what is of profit to others, what is of
profit to both.
"Aversion, my friend, makes you blind, makes you sightless,
makes you ignorant. It brings about the cessation of discern
ment, conducive
is to trouble, and does not lead to Unbinding.
deluded person, his mind bound up, overcome with
"A
delusion, wills for his own detriment, wills for the detriment of
mental stress & sorrow. But having abandoned delusion, he
"A
delusion, engages in bodily misconduct, in verbal misconduct,

in mental misconduct. But having abandoned delusion, he
doesn t engage in bodily misconduct, in verbal misconduct, or
in mental misconduct.
"A
delusion, doesn t discern, as it actually is, what is of profit to

himself, what is of profit to others, what is of profit to both. But
having abandoned delusion, he discerns, as it actually is, what
is of profit to himself, what is of profit to others, what is of
profit to both.
"Delusion, my friend, makes you blind, makes you sight
less, makes you ignorant. brings about the cessation of
It
discernment, is conducive to trouble, and does not lead to

Unbinding.
"Seeing
these drawbacks in passion we advocate the aban
doning of passion. Seeing these drawbacks in aversion we
advocate the abandoning of aversion. Seeing these drawbacks
in delusion we advocate the abandoning of delusion."
"But is there,
my friend, a path, is there a way to the aban
doning of that passion, aversion, & delusion?"
"Yes, friend, there is a path, there is a way to the aban
my
doning of that passion, aversion, &
delusion."
"And what is that friend, what is that way to the

path, my
abandoning of that passion, aversion, &
delusion?"
46 Threes
"Just this noble eightfold path: right view, right resolve,

right speech, right action, right livelihood, right effort, right
mindfulness, right concentration. This is the path, this is the
way to the abandoning of that passion, aversion, delusion/
7
&
"It is an auspicious path, my friend Ananda, it is an auspi
cious way to the abandoning of that passion, aversion,
7
&
delusion enough for the sake of needfulness/
NOTE: 1. This is not the same Channa as the one mentioned

in DN 16 and SN XXII.90.
See also: SN XXIL2; AN 111.73
111.73 The fatalists Student
I have heard that on one occasion Yen. Ananda was staying in

Kosambi at monastery. Then a certain householder, a
Ghosita s
disciple of the Fatalists (Ajivakas), went to him and, on arrival,

having bowed down to him, sat to one side. As he was sitting
there he said to Ven. Ananda, "Among us, sir, whose Dhamma
iswell-taught? Who has practiced well in this world? Who in
the world is well-gone?"
that case, householder, I will question you in return.
"In
Answer as you see fit. Now, what do you think: those who teach
a Dhamma for the abandoning of passion, for the abandoning of
aversion, for the abandoning of delusion is their Dhamma
well- taught or not? Or how does this strike you?"
those who teach a Dhamma for the abandoning of pas
"Sir,
sion, for the abandoning of aversion, for the abandoning of

7
delusion Dhamma is well-taught. That s how it strikes me/
their
"And what do you think, householder: those who have
practiced for the abandoning of passion, for the abandoning of
aversion, for the abandoning of delusion have they practiced
well in this world or not? Or how does this strike you?"
those who have practiced for the abandoning of passion,
"Sir,
for the abandoning of aversion, for the abandoning of delusion

they have practiced well in this world. That s how it strikes me."
"And what do
you think, householder: those whose passion
is abandoned, its root destroyed, like an uprooted palm tree,
deprived of the conditions of existence, not destined for future

Threes 47
arising; those whose aversion is abandoned ... whose delusion

is abandoned, root destroyed, like an uprooted palm tree,
its

arising: are they, in this world, well-gone or not? Or how does
this strike you?"
those whose passion ... aversion ... delusion is aban

"Sir,
doned, its root destroyed, like an uprooted palm tree, deprived

of the conditions of existence, not destined for future arising:
they, in this world, are well-gone. That s how it strikes me/
"In this way, householder, you have answered yourself:
Those who teach a Dhamma for the
abandoning of passion, for
the abandoning of aversion, for the abandoning of delusion
their Dhamma is well-taught. Those who have practiced for the
abandoning of passion, for the abandoning of aversion, for the
abandoning of delusion they have practiced well in this
world. Those whose passion ... aversion ... delusion is aban
doned, its root destroyed, like an uprooted palm tree, deprived
of the conditions of existence, not destined for future arising:
they, in this world, are well-gone/"
amazing, sir.
"How How
astounding, that there is neither
extolling of one s own Dhamma nor deprecation of another s,
but just the teaching of the Dhamma in its proper sphere, speak
ing to the point without mentioning oneself.
"You, venerable sir, teach the Dhamma for the abandoning of
passion ... aversion ... delusion. Your Dhamma is well-taught.

You have practiced for the abandoning of passion aversion . . . . . .
delusion. You have practiced well in this world. Your passion . . .
aversion delusion is abandoned, its root destroyed, like an

. . .
uprooted palm tree, deprived of the conditions of existence, not

destined for future arising. You, in this world, are well-gone.
"Magnificent, Master Ananda! Magnificent! Just as if he
were to place upright what was overturned, to reveal what was
hidden, to show the way to one who was lost, or to carry a lamp
into the dark so that those with eyes could see forms, in the
same way has Master Ananda through many lines of reason
ing made the Dhamma clear. I go to the Buddha for refuge, to
theDhamma, & to the Community of monks. May Master
Ananda remember me as a lay follower who has gone for refuge
from this day forward, for life."
See also: DN 16; AN X.94

48 Threes
III.74TheSakyan
I have heard that on one occasion the Blessed One was staying
among the Sakyans at Kapilavatthu in the Banyan Park. Now at
that time the Blessed One had just recovered from being ill, was
not long recovered from his illness. Then Mahanama the Sakyan
went to the Blessed One and, on arrival, having bowed down,
sat to one side. As he was sitting there he said to the Blessed
One: "For a long time I have known the Dhamma taught by the
Blessed One that There is knowledge for one who is concen
trated, not for one who is not concentrated/ Now, does
concentration come first, and knowledge after, or does knowl
7
edge come first, and concentration after?

Then the thought occurred to Ven. Ananda, "Here the
Blessed One has just recovered from being ill, is not long recov
ered from his illness, and yet Mahanama the Sakyan asks him
this very deep question. What if I were to take Mahanama the
Sakyan to one side and teach him the Dhamma?" So Ven.
Ananda, taking Mahanama the Sakyan by the arm, led him to
one side and said to him, "Mahanama, the Blessed One has
talked both of the virtue of one who is in training [a stream-
winner, a once-returner, or a non-returner] and of the virtue of
one whose training is complete [an arahant]. He has talked both
of the concentration of one who is in training and of the concen
tration of one whose training is complete. He has talked both of
the discernment of one who is in training and of the discern
ment of one whose training is complete.
"And what is the virtue of one who is in training? There is
the case where a monk is virtuous. He dwells restrained in

accordance with the Patimokkha, consummate in his behavior
& sphere of activity. He trains himself, having undertaken the
training rules, seeing danger in the slightest fault. This is called
the virtue of one who is in training.
"And what is the concentration of one who is in training? There
is the case where a monk quite withdrawn from sensuality, 1 with
drawn from enters & remains in the
unskillful [mental] qualities
first & pleasure born from withdrawal, accompanied
jhana: rapture
by directed thought & evaluation. With the stilling of directed
thought & evaluation, he enters & remains in the second jhana: rap
ture & pleasure born of composure, unification of awareness free
Threes 49
from directed thought & evaluation internal assurance. With

the fading of rapture he remains in equanimity, mindful & alert,
and physically sensitive of pleasure. He enters & remains in the
third jhana, of which the noble ones declare, Equanimous &
mindful, he has a pleasurable abiding/ With the abandoning of
pleasure & pain as with the earlier disappearance of elation &
distress he enters & remains in the fourth jhana: purity of
equanimity & mindfulness, neither pleasure nor pain. This is
called the concentration of one who is in training.
"And what is the discernment of one who is in
training?
There is the case where a monk discerns as it actually is that This
is stress This is the origination of stress ... This is the cessation
...
of stress This is the path of practice leading to the cessation of

...
stress/ This is called the discernment of one who is in training.

"Then there is the disciple of the noble ones thus consum
mate in virtue, thus consummate in concentration, thus
consummate in discernment who, through the ending of the
mental fermentations, enters & remains in the fermentation-free
awareness-release & discernment-release, having known &
made them manifest for himself right in the here & now.
this way, Mahanama, the Blessed One has talked both
"In of
the virtue of one who
in training and of the virtue of one
is
whose training is complete. He has talked both of the concentra
tion of one who is in training and of the concentration of one
whose training is complete. He has talked both of the discern
ment of one who is in training and of the discernment of one
whose training is complete/
NOTE: 1. For the meaning of sensuality here, see AN VI.63.

See also: SN XXXV.99; AN V.28; AN IX.36
111.90 Trainings (1)
are these three trainings. Which three? The training in

"There
heightened virtue, the training in heightened mind, the training

in heightened discernment.
what is the training in heightened virtue? There is the
"And
casewhere a monk is virtuous. He dwells restrained in accor

dance with the Patimokkha, consummate in his behavior &
sphere of activity. He trains himself, having undertaken the
Threes

the training in heightened virtue.
"And what is the
training in heightened mind? There is the
case where a monk quite withdrawn from sensuality, with
drawn from unskillful [mental] qualities enters & remains in
the first jhana: rapture &
pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling
of directed thought & evaluation, he enters & remains in the
second jhana: rapture & pleasure born of composure, unification
of awareness free from directed thought & evaluation internal
assurance. With the fading of rapture he remains in equanimity,
mindful & alert, and physically sensitive of pleasure. He enters
& remains in the third jhana, of which the noble ones declare,
Equanimous & mindful, he has a pleasurable abiding/ With the
abandoning of pleasure & pain as with the earlier disappear
ance of elation & distress he enters & remains in the fourth
jhana: purity of equanimity & mindfulness, neither pleasure nor
pain. This is called the training in heightened mind.
"And what is the
training in heightened discernment? There
is the case where a monk discerns as it is that This is
actually
stress ... This is the origination of stress the
... This
cessation of
is
stress ... This is the path of practice leading to the cessation of

stress/ This is called the training in heightened discernment.
"These are the three trainings/
111.91 Trainings (2)
"Thereare these three trainings. Which three? The training in

heightened virtue, the training in heightened mind, the training
in heightened discernment.
"And what is the
training in heightened virtue? There is the
case where a monk is virtuous. He dwells restrained in accor
the training in heightened virtue.
"And what is the
training in heightened mind? There is the
case where a monk quite withdrawn from sensuality, with
drawn from unskillful [mental] qualities enters & remains in
the first jhana: rapture & pleasure born from withdrawal,
Threes
accompanied by directed thought & evaluation. With the stilling

of directed thought & evaluation, he enters & remains in the
mindful & alert, and physically sensitive of pleasure. He enters
& remains in the third jhana, of which the noble ones declare,
abandoning of pleasure & pain as with the earlier disappear
ance of elation & distress he enters & remains in the fourth
jhana: purity of equanimity & mindfulness, neither pleasure nor
pain. This is called the training in heightened mind.
what is the training in heightened discernment? There
"And
is where a monk, through the ending of the mental fer

the case
mentations, enters & remains in the fermentation-free
awareness-release & discernment-release, having known &
made them manifest for himself right in the here & now. This is
called the training in heightened discernment.
"These are the three trainings."
Heightened virtue,
heightened mind,
heightened discernment:
persistent,
firm,
steadfast,
absorbed in jhana,
mindful,
with guarded faculties
you should practice them
as in front,
so behind;
as behind,
so in front;
as below,
so above;
as above,
so below;
as by day,
so by night;
as by night,
so by day; 1
Th rees
conquering all the directions

with limitless concentration.
This is called
the practice of training,
as well as the pure way of life.
[Following you
it,] re called
self-awakened in the world,
enlightened,
one who s taken the path
to its end.
With the cessation of sensory consciousness

of one released in the stopping of craving,
the liberation of awareness
of one released in the stopping of craving,
is like the unbinding
of a flame. 2
NOTES
1. See SN LI.20
2. For a discussion of this image, see The Mind Like Fire Unbound.
111.93 Urgent
"There are these three urgent duties of a farming householder.

Which three?
There is the case where a farming householder quickly gets
his field well-plowed & well-harrowed. Having quickly gotten
his field well-plowed & well-harrowed, he quickly plants the
seed. Having quickly planted the seed, he quickly lets in the
water & then lets it out.
are the three urgent duties of a farming householder.
"These
Now, that farming householder doesn t have the power or

might [to say:] May my crops spring up today, may the grains
appear tomorrow, and may they ripen the next day. But when
the time has come, the farming householder s crops spring up,
the grains appear, and they ripen.
the same way, there are these three urgent duties of a
"In
monk. Which three? The undertaking of heightened virtue, the

undertaking of heightened mind, the undertaking of heightened
Threes
discernment. These are the three urgent duties of a monk. Now,

that monk doesn t have power or might [to say:] May my
the
mind be released from fermentations through lack of clinging/
sustenance today or tomorrow or the next day/ But when the
time has come, his mind is released from fermentations through
lack of clinging /sustenance.
Thus, monks, you should train yourselves: Strong will be
our desire for the undertaking of heightened virtue. Strong will
be our desire for the undertaking of heightened mind. Strong
will be our desire for the undertaking of heightened discern
ment/ That s how you should train yourselves/
III.101 A Salt Crystal

For a discussion of this discourse in the general context of the Buddha s
teaching on kamma, see The Wings to Awakening, Section I/B.
"Monks, for anyone who says, In whatever way a person

makes kamma, that is how it is experienced, there is no living
of the celibate life, there is no opportunity for the right ending
of stress. But for anyone who says, When a person makes
kamma to be such
felt in &
such a way, that is how its result is
experienced, there is the living of the celibate life, there is the
opportunity for the right ending of stress.
"There is the case where a trifling evil deed done by a cer
tain individual takes him to hell. There is the case where the
very same sort of trifling deed done by another individual is
experienced in the here & now, and for the most part barely
appears for a moment.
a trifling evil deed done by what sort of individual
"Now,
takes him to hell? There is the case where a certain individual is

undeveloped in [contemplating] the body, undeveloped in
virtue, undeveloped in mind, undeveloped in discernment:
restricted, small-hearted, dwelling with suffering. A
trifling evil
deed done by this sort of individual takes him to hell.
a trifling evil deed done by what sort of individual is
"Now,
experienced in the here & now, and for the most part barely appears
for a moment? There is the case where a certain individual is devel
oped in [contemplating] the body, developed in virtue, developed

in mind, developed in discernment: unrestricted, large-hearted,
Threes
dwelling with the immeasurable. A trifling evil deed done by

1
this sort of individual is experienced in the here & now, and for
the most part barely appears for a moment.
"Suppose that a man were to drop a salt crystal into a small
amount of water in a cup. What do you think? Would the water in
the cup become salty because of the salt crystal, and unfit to drink?"
"Yes, lord. Why is that? There being only a small amount of
water in the cup, it would become salty because of the salt crys
tal, and unfit to drink."
suppose that a man were to drop a salt crystal into

"Now
the River Ganges. What do you think? Would the water in the
River Ganges become salty because of the salt crystal, and unfit
to drink?"
"No, lord. Why is that? There being a great mass of water in
the River Ganges, it would not become salty because of the salt
crystal or unfit to drink."
the same way, there is the case where a trifling evil deed
"In
done by one individual [the first] takes him to hell; and there is
the case where the very same sort of trifling deed done by the
other individual is experienced in the here &
now, and for the
most part barely appears for a moment.
"Now, a trifling evil deed done by what sort of individual

trifling evil
"Now,
appears for a moment? There is the case where a certain individual
is developed in [contemplating] the body, developed in virtue,
developed in mind, developed in discernment: unrestricted,

large-hearted, dwelling with the immeasurable. A
trifling evil
deed done by this sort of individual is experienced in the here &
now, and for the most part barely appears for a moment.
"There is the case where a certain person is thrown into jail
for half a kahapana, is thrown into jail for a kahapana, is thrown

into jail for one hundred kahapanas. And there is the case where
another person is not thrown into jail for half a kahapana, is not
thrown into jail for a kahapana, is not thrown into jail for one
hundred kahapanas. Now
what sort of person is thrown into jail
Threes
for half a kahapana ... for one hundred kahapanas? There is the
case where a person is poor, of little wealth, of few possessions.
This is the sort of person who is thrown into jail for half a
kahapana ... for one hundred kahapanas. And what sort of
person is not thrown into jail for half a kahapana ... for one hun
dred kahapanas? There is the case where a person is wealthy,
with many belongings, many possessions. This is the sort of
person who is not thrown into jail for half a kahapana ... for one
hundred kahapanas.
"In
done by one individual takes him to hell; and there is the case
where the very same sort of trifling deed done by the other indi
vidual is experienced in the here & now, and for the most part
barely appears for a moment.

trifling evil
"Now,
is developed in [contemplating] the body,
developed in virtue,
large-hearted, dwelling with the immeasurable. A trifling evil
s just as when a goat butcher is empowered to beat or bind
"It
or slay or treat as he likes a certain person who steals a goat, but is

not empowered to beat or bind or slay or treat as he likes another
person who steals a goat. Now, when what sort of person has
stolen a goat is the goat butcher empowered to beat him or bind
him or slay him or treat him as he likes? There is the case where a
person is poor, of little wealth, of few possessions. This is the sort
of person who, when he has stolen a goat, the goat butcher is
empowered to beat or bind or slay or treat as he likes. And when
what sort of person has stolen a goat is the goat butcher not
empowered to beat him or bind him or slay him or treat him as he
likes? There is the case where a person is wealthy, with many
belongings, many possessions; a king or a king s minister. This is
Threes
the sort of person who, when he has stolen a goat, the goat
butcher is not empowered to beat or bind or slay or treat as he
likes. All he can do is go with his hands clasped before his heart
and beg: Please, dear sir, give me a goat or the price of a goat/
"In
done by one individual takes him to hell; and there is the case
where the very same sort of trifling deed done by the other indi
vidual is experienced in the here & now, and for the most part
barely appears for a moment.

restricted, small-hearted, dwelling with suffering. trifling evil A
"Now,
experienced in the here &

now, and for the most part barely
isdeveloped in [contemplating] the body, developed in virtue,
large-hearted, dwelling with the immeasurable. trifling evil A
"Monks, for anyone who says, In whatever way a person
makes kamma, that is how it is experienced/ there is no living
of the celibate life, there is no opportunity for the right ending
of stress. But for anyone who says, When a person makes
kamma to be felt in such & such a way, that is how its result is
experienced/ there is the living of the celibate life, there is the

opportunity for the right ending of stress."
NOTE: 1. Immeasurable concentration. See AN 111.66 and

ANV.27.
See also: SN XX.4; SN XLII.8; AN XI. 16
111102 The Dirt-washer
"Thereare these gross impurities in gold: dirty sand, gravel, &

grit. The dirt-washer or his apprentice, having placed [the gold]
in a vat, washes it again & again until he has washed them away.
Threes
"When he is rid of them, there remain the moderate impuri

ties in the gold: &coarse sand fine grit. He washes the gold
again & again until he has washed them away.
"When he is rid of them, there remain the fine
impurities in
the gold: fine sand &
black dust. The dirt-washer or his apprentice
&
washes the gold again again until he has washed them away.
"When he is rid of them, there remains
just the gold dust.
The goldsmith or his apprentice, having placed it in a crucible,
blows on it again & again to blow away the dross. The gold, as
long as it has not been blown on again & again to the point
where the impurities are blown away, as long as it is not refined
& free from dross, is not pliant, malleable, or luminous. It is brit
tle and not ready to be worked. But there comes a time when the
goldsmith or his apprentice has blown on the gold again & again
until the dross is blown away. The gold, having been blown on
again & again to the point where the impurities are blown away,
is then refined, free from dross, plaint, malleable, & luminous. It
is not brittle, and is ready to be worked. Then whatever sort of

ornament he has in mind whether a belt, an earring, a necklace,
or a gold chain the gold would serve his purpose.
the same way, there are these gross impurities in a
"In monk
intent on heightened mind: misconduct in body, speech, & mind.
These the monk aware & able by nature abandons, destroys,
dispels, wipes out of existence. When he is rid of them, there
remain in him the moderate impurities: thoughts of sensuality, ill
will,& harmfulness. These he abandons, destroys, dispels, wipes
out of existence. When he is rid of them there remain in him the
fine impurities: thoughts of his caste, thoughts of his home dis
trict, thoughts related to not wanting to be despised. These he
abandons, destroys, dispels, wipes out of existence.

"When he is rid of them, there remain
only thoughts of the
Dhamma. His concentration is neither calm nor refined, it has
not yet attained serenity or unity, and is kept in place by the fab
rication of forceful restraint. But there comes a time when his
mind grows steady inwardly, settles down, grows unified &
concentrated. His concentration is calm & refined, has attained
serenity &
unity, and is no longer kept in place by the fabrica
tion of forceful restraint.
"And then whichever of the higher knowledges he turns his
mind to know & realize, he can witness them for himself when
ever there is an opening.
Threes
"If he wants, he wields manifold supranormal powers.

Having been one he becomes many; having been many he
becomes one. He appears. He vanishes. He goes unimpeded
through walls, ramparts, and mountains as if through space. He
dives in and out of the earth as if it were water. He walks on water
without sinking as if it were dry land. Sitting cross-legged he flies
through the air like a winged bird. With his hand he touches and
strokes even the sun and moon, so mighty and powerful. He exer
cises influence with his body even as far as the Brahma worlds.
He can witness this for himself whenever there is an opening.
he wants, he hears by means of the divine ear-element,
"If
purified and surpassing the human both kinds of sounds:

divine and human, whether near or far. He can witness this for
himself whenever there is an opening.
he wants, he knows the awareness of other beings, other
"If
individuals, having encompassed it with his own awareness. He

discerns a mind with passion as a mind with passion, and a
mind without passion as a mind without passion. He discerns a
mind with aversion as a mind with aversion, and a mind with
out aversion as a mind without aversion. He discerns a mind
with delusion as a mind with delusion, and a mind without
delusion as a mind without delusion. He discerns a restricted
mind as a restricted mind, and a scattered mind as a scattered
mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind. He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind.
He discerns a concentrated mind as a concentrated mind, and
an unconcentrated mind as an unconcentrated mind. He dis
cerns a released mind as a released mind, and an unreleased
mind as an unreleased mind. He can witness this for himself
whenever there is an opening.
he wants, he recollects his manifold past lives (lit: previous
"If
homes), i.e., one birth, two births, three births, four, five, ten,
twenty, thirty, forty, fifty, one hundred, one thousand, one hun
dred thousand, many aeons of cosmic contraction, many aeons of
cosmic expansion, many aeons of cosmic contraction and expan
sion, [recollecting], There I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my expe
rience of pleasure and pain, such the end of my life. Passing away
from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my
Threes
food, such experience of pleasure and pain, such the end of

my
my Passing away from that state, I re-arose here/ Thus he
life.
remembers his manifold past lives in their modes and details.

he wants, he sees by means of the divine eye, purified
"If
and surpassing the human beings passing away and re-appear

ing, and he discerns how they are inferior and superior, beautiful
and ugly, fortunate and unfortunate in accordance with their
kamma: These beings who were endowed with bad conduct of
body, speech, and mind, who reviled the noble ones, held wrong
views and undertook actions under the influence of wrong
views with the break-up of the body, after death, have re
appeared in the plane of deprivation, the bad destination, the
lower realms, in hell. But these beings who were endowed with
good conduct of body, speech, and mind, who did not revile the
noble ones, who held right views and undertook actions under
the influence of right views with the break-up of the body, after
death, have re-appeared in the good destinations, in the heavenly
world/ Thus by means of the divine eye, purified and surpass
ing the human he sees beings passing away and re-appearing,
and he discerns how they are inferior and superior, beautiful and
ugly, fortunate and unfortunate in accordance with their kamma.
he wants, then through the ending of the mental fermen
"If
tations, he enters & remains in the fermentation-free awareness-

release & discernment-release, having known and made them
manifest for himself right in the here & now. He can witness this
for himself whenever there is an opening."
See also: MN 19; Sn LI.20; AN 111.71
III.103 Themes
"A monk on heightened mind should attend periodically

intent
to three themes: he should attend periodically to the theme of
concentration; he should attend periodically to the theme of
uplifted energy; he should attend periodically to the theme of
equanimity. If the monk intent on heightened mind were to
attend solely to the theme of concentration, it is possible that his
mind would tend to laziness. If he were to attend solely to the
theme of uplifted energy, it is possible that his mind would tend
60 Threes
to restlessness. If he were
to attend solely to the theme of equa
nimity, it is
possible that his mind would not be rightly centered
for the stopping of the fermentations. But when he attends peri
odically to the theme of concentration, attends periodically to the
theme of uplifted energy, attends periodically to the theme of
equanimity, his mind is pliant, malleable, luminous, & not brit
tle. It is rightly centered for the stopping of the fermentations.
"Just
as if a goldsmith or goldsmith s apprentice were to set
up a smelter. Having set up the smelter, he would fire the recep
tacle. Having fired the receptacle, he would take hold of some
gold with his tongs and place it in the receptacle. Periodically he

would blow on it, periodically sprinkle it with water, periodi
cally examine it closely. If he were solely to blow on it, it is
possible that the gold would burn up. If he were solely to sprin
kle it with water, it is possible that the gold would grow cold. If
he were solely to examine it closely, it is possible that the gold
would not come to full perfection. But when he periodically
blows on it, periodically sprinkles it with water, periodically
examines it closely, the gold becomes pliant, malleable, & lumi
nous. It is not brittle, and is ready to be worked. Then whatever
sort of ornament he has in mind whether a belt, an earring, a
necklace, or a gold chain the gold would serve his purpose.
the same way, a monk intent on heightened mind should
"In
attend periodically to three themes: he should attend periodi

cally to the theme of concentration; he should attend
periodically to the theme of uplifted energy; he should attend
periodically to the theme of equanimity. If the monk intent on
heightened mind were to attend solely to the theme of concen
tration, it is possible that his mind would tend to laziness. If he
were to attend solely to the theme of uplifted energy, it is possi
ble that his mind would tend to restlessness. If he were to attend
solely to the theme of equanimity, it is possible that his mind
would not be rightly centered for the stopping of the fermenta
tions. But when he attends periodically to the theme of
concentration, attends periodically to the theme of uplifted
energy, attends periodically to the theme of equanimity, his
mind is pliant, malleable, luminous, and not brittle. It is rightly
centered for the stopping of the fermentations.
"And then whichever of the
higher knowledges he turns his
mind to know & realize, he can witness them for himself when
ever there is an opening.
Threes
he wants, he wields manifold supranormal powers (as in

"If
the preceding discourse) .... If he wants, he hears by means of

the divine ear-element, purified and surpassing the human
both kinds of sounds: divine and human, whether near or far
.... If he wants, he knows the awareness of other
beings, other
individuals, having encompassed it with his own awareness....
If he wants, he recollects his manifold past lives .... If he wants,
he sees by means of the divine eye, purified and surpassing
the human beings passing away and re-appearing, and he dis
cerns how they are inferior and superior, beautiful and ugly,
fortunate and unfortunate in accordance with their kamma .... If
he wants, then through the ending of the mental fermentations,
he enters & remains in the fermentation-free awareness-release
& discernment-release, having known and made them manifest
& now. He can witness this for him
for himself right in the here
self whenever there is an opening."
See also: MN 118; MN 140; SN XLVII.8
III.110 The Peak of the Roof
Then Anathapindika the householder went to the Blessed One

and, on arrival, having bowed to him, sat to one side. As he was
sitting there, the Blessed One
said to him: "Householder, when
the mind unprotected, bodily actions are unprotected as well,
is
verbal actions are unprotected as well, mental actions are
unprotected as well. When one s bodily actions, verbal actions,
& mental actions are unprotected, one s bodily actions get
soggy, one s verbal actions get soggy, one s mental actions get
soggy. When one s bodily actions, verbal actions, & mental
actions are soggy, one s bodily actions ... verbal actions ...
mental actions rot. When one s bodily actions, verbal actions, &
mental actions rot, one s death is not auspicious, the mode of
one s dying not good.
"Just as when a peak-roofed house is poorly roofed: The
peak of the roof is unprotected, the roof beams are unprotected,

the walls are unprotected. The peak of the roof ... the roof
beams ... the walls get soggy. The peak of the roof ... the roof
beams the walls then rot.
. . .
the same way, when the mind is unprotected, bodily

"In
actions verbal actions

. . . mental actions are unprotected as well
. . .
Threes
.... One s bodily ... verbal ... mental actions get

soggy .... One s
bodily verbal
. . . mental actions rot. When one s bodily actions,
. . .
verbal actions, & mental actions rot, one s death is not auspicious,
the mode of one s dying not good.
"Now, when the mind is protected, bodily actions are pro
tected as well, verbal actions are protected as well, mental actions

are protected as well. When one s bodily actions, verbal actions,
& mental actions are protected, one s bodily actions ... verbal
actions ... mental actions don t get soggy. When one s bodily
actions, verbal actions, & mental actions aren t soggy, one s
bodily actions verbal actions
. . . mental actions don t rot. When
. . .
one s bodily actions, verbal actions, & mental actions don t rot,
one s death is auspicious, the mode of one s dying is good.
"Just
as when a peak-roofed house is well roofed: The peak
of the roof is protected, the roof beams are protected, the walls
are protected. The peak of the roof ... the roof beams ... the
walls don t get soggy. The peak of the roof the roof beams . . . . . .
the walls don t rot.

"In the same way, when the mind is protected, bodily actions
... verbal actions ... mental actions are
protected as well ....
One s bodily ... verbal ... mental actions don t get soggy ....
One s bodily verbal
. . .mental actions don t rot. When one s
. . .
bodily actions, verbal actions, & mental actions don t rot, one s
death is auspicious, the mode of one s dying is good."
See also: SN 1115; AN 111.129; Khp 5; Thag LI
III.123 Sagacity
"Monks, there are these three forms of sagacity. Which three?
Bodily sagacity, verbal sagacity, & mental sagacity.

"And what is bodily sagacity? There is the case where a
monk abstains from taking life, from theft, from non-celibacy.

This is called bodily sagacity.
"And what is verbal sagacity? There is the case where a
monk abstains from lying, from divisive tale-bearing, from

harsh language, from idle chatter. This is called verbal sagacity.
"And what is mental
sagacity? There is the case where a
monk who with the ending of fermentations enters & remains
in the fermentation-free awareness-release & discernment-release,
Threes
having directly known & realized it for himself right in the here
& now. This is called mental sagacity.
"These, monks, are the three forms of sagacity."
A sage in body, a sage in speech,

a sage in mind, fermentation-free:
a sage consummate in sagacity
is said to have abandoned
everything
the All.l
NOTE: 1. See SN XXXV.23.
See also: Hi 67-68; Sn 11; Sn 1.3; Sn 1.12; Sn III.ll; Sn IV.16; Sn VJ;

SnV.9
111.126 At Gotamaka Shrine
On one occasion the Blessed One was staying near Vesali at

Gotamaka Shrine. There he addressed the monks, "Monks!"
lord," the monks responded.
"Yes,
The Blessed One said, s through direct knowledge that I

"It
teach the Dhamma, not without direct knowledge. It s with a

cause that I teach the Dhamma, not without a cause. It s with
miracles that I teach the Dhamma, not without miracles. 1
Because I teach the Dhamma through direct knowledge and not
without direct knowledge, because I teach the Dhamma with a
cause and not without a cause, because I teach the Dhamma
with miracles and not without miracles, there is good reason for
my good reason for my admonition. And it is
instruction,
enough you to be content, enough for you to be gratified,
for
enough for you to take joy, that the Blessed One is rightly self-
awakened, the Dhamma is well-taught by the Blessed One, and
the Community has practiced rightly."
That is what the Blessed One said. Gratified, the monks
delighted in the Blessed One s words. And while this explana
tion was being given, the ten-thousand fold cosmos quaked.
NOTE: 1. See DN 11.

See also: MN 1
64 Threes
111129 Putrid
at Varanasi in the Game Refuge at Isipatana. Then early in the
morning the Blessed One, having put on his robes and carrying
his bowl & outer robe, went into Varanasi for alms. As he was
walking for alms near the fig-tree at the cattle yoke, he saw a
certain monk whose delight was in what is vain & empty,
whose delight was in exterior things, his mindfulness muddled,
his alertness lacking, his concentration lacking, his mind gone
astray, his faculties uncontrolled. On seeing him, the Blessed
One said to him: "Monk, monk, don t let yourself putrefy! On
one who lets himself putrefy & stink with the stench of carrion,
there s no way that flies won t swarm & attack!"
Then the monk admonished with this, the Blessed One s
admonishment came to his senses.
So the Blessed One, having gone for alms in Varanasi, after
the meal, returning from his alms round, addressed the monks
[and told them what had happened].
When this was said, a certain monk said to the BlessedOne,
"What,lord, is putrefaction? What is the stench of carrion?
What are flies?"
"Greed, monk, putrefaction. Ill will is the stench of car
is
rion. Evil, unskillful thoughts are flies. On one who lets himself
putrefy & stink with the stench of carrion, there s no way that
flies won t swarm & attack.
"On one whose eyes & ears
are unguarded,
whose senses
are unrestrained,
flies swarm:
resolves dependent on passion.
The monk who is putrid,
who stinks of the stench of carrion,
is far from Unbinding.
His share is vexation.
Whether he stays
in village or wilderness,
Threes
having gained for himself no

tranquility,
he s surrounded by flies.
But those who are consummate
in virtue,
who delight
in discernment & calm,
pacified, they sleep in ease.
No flies settle on them/
See also: SN IX. 1; SN IX.11; AN III. 15; Ud V.5; Sn IV.7
III. 133 Inscriptions
"Monks, there are these three types of individuals to be found
existing in the world. Which three? An individual like an

inscription in rock, an individual like an inscription in soil, and
an individual like an inscription in water.
"And how is an individual like an
inscription in rock? There
is the case where a certain individual is often angered and his
anger stays with him a long time. Just as an inscription in rock is

not quickly effaced by wind or water and lasts a long time, in
the same way a certain individual is often angered, and his
anger stays with him a long time. This is called an individual
like an inscription in rock.
"And how is an individual like an
inscription in soil? There
is the case where a certain individual is often angered, but his
anger doesn t stay with him a long time. Just as an inscription in

soil is quickly effaced by wind or water and doesn t last a long
time, in the same way a certain individual is often angered, but
his anger doesn t stay with him a long time. This is called an
individual like an inscription in soil.
"And how
an individual like an inscription in water?
is
There is the case where a certain individual when spoken to
roughly, spoken to harshly, spoken to in an unpleasing way is
nevertheless congenial, companionable, & courteous. Just as an
inscription in water immediately disappears and doesn t last a
long time, in the same way a certain individual when spoken
to roughly, spoken to harshly, spoken to in an unpleasing way
is nevertheless congenial, companionable, & courteous. This is
called an individual like an inscription in water.
66 Threes
"These are the three types of individuals to be found exist

ing in the world."
III. 137 The Orderliness of the Dhamma

"Whether or not there the arising of Tathagatas, this property
is
stands this steadfastness of the Dhamma, this orderliness of
the Dhamma: All fabrications are inconstant.
Tathagata directly awakens to that, breaks through to
"The
that. Directly awakening & breaking through to that, he declares

it, teaches it, describes it, sets it forth. He reveals it, explains it,
makes it plain: All fabrications are inconstant.
"Whether or not there the arising of Tathagatas, this prop
is
erty stands this steadfastness of the Dhamma, this orderliness

of the Dhamma: All fabrications are stressful.
"The

makes it plain: All fabrications are stressful.
"Whether or not therethe arising of Tathagatas, this prop
is
erty stands this steadfastness of theDhamma, this orderliness

of the Dhamma: All phenomena are not-self. 1
"The

makes it
plain: All phenomena are not-self."
NOTE: 1. The suttas are inconsistent on the question of

whether Unbinding counts as a phenomenon (dhamma). Iti 90,
among others, states clearly that it is. Sn V.6 quotes the Buddha as
calling the attainment of the goal the transcending of all phenomena,
just as Sn IV.6 and Sn IV.10 state that the arahant has transcended
dispassion, said to be the highest phenomenon. If the former defi
nition applies here, Unbinding would be
not-self. If the latter, the
word phenomenon inclusive than fabrication) would
(as more
apply to the non-returner s experience of the Deathless (see AN
IX.36). The arahant s experience of Unbinding would be neither
self nor not-self, as it lies beyond all designations (see DN 15).
See also: SN XXII.23; SN XXXV.23-24; AN VII.58; Dhp 277-279
Fours
IV.l Understanding
among the Vajjians at Bhanda Village. There he addressed the
monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said: s because of not understanding
"It
and not penetrating four things that we have wandered & trans
migrated on such a long, long time, you & I. Which four?
s because of not understanding and not penetrating
"It
noble virtue that we have wandered & transmigrated on such a

long, long time, you & I.
"It
noble concentration that we have wandered & transmigrated on

such a long, long time, you & I.
"It
noble discernment that we have wandered & transmigrated on

such a long, long time, you & I.
"It
noble release that we have wandered & transmigrated on such a

long, long time, you & I.
"But when noble virtue is understood &
penetrated, when
noble concentration ... noble discernment ... noble release is under
stood & penetrated, then craving for becoming is destroyed, the
guide to becoming (craving & clinging) is ended, there is now
no further becoming."
That is what the Blessed One said. When the One Well-gone
had said that, he the Teacher said further:
Unexcelled virtue, concentration,

discernment, & release:
have been understood by Gotama of glorious stature.
Having known them directly,
he taught the Dhamma to the monks
68 Fours
the Awakened One,

the Teacher who has put an end
to suffering & stress,
the One with Eyes, 1
totally unbound.
NOTE: 1. See DN 16, note 2.
IV.5 With the Flow
"These four types of people are to be found existing in the
world. Which four? The person who goes with the flow, the
person who goes against the flow, the person who stands fast,
and the one who has crossed over, gone beyond, who stands on
firm ground: a brahman.
"And who is the
person who goes with the flow? There is
the case where a person indulges in sensuality and does evil
deeds. This is called the person who goes with the flow.
"And who is the
person who goes against the flow? There is
the case where a person doesn t indulge in sensuality and
doesn t do evil deeds. Even though it may be with pain, even
though it may be with sorrow, even though he may be crying,
his face in tears, he lives the celibate life that is perfect & pure.
This is called the person who goes against the flow.
"And who is the person who stands fast? There is the case
where a person, with the total ending of the first set of five fet
ters, is due to be reborn [in the Pure Abodes], there to be totally
unbound, never again to return from that world. This is called
the person who stands fast.
"And who is the
person who has crossed over, gone beyond,
who stands on firm ground: a brahman? There is the case where
a person, through the ending of fermentations, enters & remains
in the fermentation-free awareness-release &
release of discern
ment, having directly known & realized them for himself right
in the here & now. This is called the person who has crossed
over, gone beyond, who stands on firm ground: a brahman.
"These are four
types of people to be found existing in the
world."
People unrestrained
in sensual passions,
Fours 69
not devoid
of passion,
indulging
in sensuality:
they return to birth & aging,
again & again
seized by craving,
going with the flow.
Thus the enlightened one,
with mindfulness here established,
not indulging
in sensuality & evil,
though it may be with pain,
would abandon sensuality.
They call him
one who goes
against
the flow.
Whoever,
having abandoned
the five defilements,
is
perfect in training,
not destined to fall back,
skilled in awareness,
with faculties composed:
he s called
one who stands fast.
In one who, having known,
qualities high & low
have been destroyed,
have gone to their end,
do not exist:
He s called
a master of knowledge,
one who has fulfilled the celibate life,
gone to the world s end, gone
beyond.
See also: SN XXIL93; Iti 109; Sn 111.12; Sn V

yo Fours
IV.10 Yokes
there are these four yokes. Which four? The yoke of

"Monks,
sensuality, the yoke of becoming, the yoke of views, &

the yoke
of ignorance.
"And what is the
yoke of sensuality? There is the case where
a certain person doesn t discern, as it actually is present, the origi
nation, the passing away, the allure, the drawbacks, & the escape
from sensuality. When he doesn t discern, as it actually is present,
the origination, the passing away, the allure, the drawbacks, &
the escape from sensuality, then with regard to sensual objects-
he is obsessed with sensual passion, sensual delight, sensual
attraction, sensual infatuation, sensual thirst, sensual fever, sen
sual fascination, sensual craving. This is the yoke of sensuality.
"And how is there the
yoke of becoming? There is the case
where a certain person doesn t discern, as it actually is present, the
origination, the passing away, the allure, the drawbacks, & the
escape from becoming. When he doesn t discern, as it actually is
present, the origination, the passing away, the allure, the draw
backs, & the escape from becoming, then with regard to states of
becoming he isobsessed with becoming-passion, becoming-
delight, becoming-attraction, becoming-infatuation, becoming-
thirst, becoming-fever, becoming-fascination, becoming-craving.
This is the yoke of sensuality & the yoke of becoming.
yoke of views? There is the case
where a certain person doesn t discern, as it actually is present,
the escape from views. When he doesn t discern, as it actually is
present, the origination, the passing away, the allure, the draw
backs, & the escape from views, then with regard to views
he is obsessed with
view-passion, view-delight, view-attraction,
view-infatuation, view-thirst, view-fever, view-fascination,
view-craving. This is the yoke of sensuality, the yoke of becoming,
& the yoke of views.
yoke of ignorance? There is the case
where a certain person doesn t discern, as it actually is present,
the escape from the six sense media. When he doesn t discern,
as it actually is present, the origination, the passing away, the
allure, the drawbacks, & the escape from the six sense media,
Fours 7
then with regard to ignorance concerning the six sense media

he is obsessed with not-knowing. This is the yoke of sensuality,
the yoke of becoming, the yoke of views, &
the yoke of ignorance.
"Conjoined with evil, unskillful mental qualities defiling,
leading to further becoming, unhappy, resulting in suffering &
stress, and in future birth, aging, &death one is said not to be
at rest from the yoke.
"These are the four yokes.
"Now, there are these four unyokings. Which four? Unyoking
from sensuality, unyoking from becoming, unyoking from

views, & unyoking from ignorance.
"And what is unyoking from sensuality? There
the case
is
where a certain person discerns, as
actuallyit is
present, the origi
nation, the passing away, the allure, the drawbacks, &
the escape
from sensuality. When he discerns, as it actually is present, the
origination, the passing away, the allure, the drawbacks, the &
escape from sensuality, then with regard to sensual objects he
isn t obsessed with sensual passion, sensual delight, sensual
attraction, sensual infatuation, sensual thirst, sensual fever, sen
sual fascination, sensual craving. This is unyoking from sensuality.
"And how is there
unyoking from becoming? There is the
case where a
certain person discerns, as it actually is present, the
origination, the passing away, the allure, the drawbacks, and the
escape from becoming. When he discerns, as it actually is present,
the origination, the passing away, the allure, the drawbacks, and
the escape from becoming, then with regard to states of becom
ing he isn t obsessed with becoming-passion, becoming-delight,
becoming-attraction, becoming-infatuation, becoming-thirst,
becoming-fever, becoming-fascination, becoming-craving. This is
unyoking from sensuality & unyoking from becoming.
"And how is there
unyoking from views? There is the case
where a certain person discerns, as it actually is present, the
origination, the passing away, the allure, the drawbacks, the &
escape from views. When he discerns, as it actually is present,
the escape from views, then with regard to views he isn t
obsessed with view-passion, view-delight, view-attraction,
view-infatuation, view-thirst, view-fever, view-fascination,
view-craving. This is unyoking from sensuality, unyoking from
becoming, & unyoking from views.
yz Fours
"And how is there

unyoking from ignorance? There is the
case where a certain person discerns, as it actually is present,
the escape from the six sense media. When he discerns, as it
actually is present, the origination, the passing away, the allure,
the drawbacks, and the escape from the six sense media, then
with regard to ignorance concerning the six sense media he
isn t obsessed with not-knowing This is unyoking from sensu
.
ality, unyoking from becoming, unyoking from views, &

unyoking from ignorance.
"Disjoined from evil, unskillful mental qualities defiling,
leading to further becoming, unhappy, resulting in suffering &
stress, and in future birth, aging, & death one is said to be at
rest from the yoke.
"These are the four unyokings.
"Joined with the yoke of sensuality

& the yoke of becoming,
joined with the yoke of views,
surrounded by ignorance,
beings go to the wandering-on,
heading to birth
& death.
But those who comprehend sensuality
& the yoke of becoming entirely
who have thrown off the yoke of views
and are dispassionate
toward ignorance,
disjoined from all yokes:
they their yokes overcome
are sages
indeed."
See also: MN 72; MN 75; AN VI.63; AN X.93; SN XLV.171

IV.19 Off Course
"There
ways of going off course. Which four? One
are these four
goes course
off through desire. One goes off course through aver
sion. One goes off course through delusion. One goes off course
through fear. These are the four ways of going off course."
Fours 75
If you
through desire,
aversion,
delusion,
fear
transgress the Dhamma,
your honor wanes,
as in the dark fortnight,
the moon.
"There are these four

ways of not going off course. Which
four? One doesn t go off course through desire. One doesn t go
off course through aversion. One doesn t go off course through
delusion. One doesn t go off course through fear. These are the
four ways of not going off course."
If you don t
through desire,
aversion,
delusion,
fear
transgress the Dhamma,
your honor waxes,
as in the bright fortnight,
the moon.
IV.24AtKalaka sPark
On one occasion the Blessed One was staying in Saketa at

Kalaka s park. There he addressed the monks: "Monks!"
The Blessed One said: "Monks, whatever in the cosmos with its
devas, Maras, & Brahmas, its generations with their contemplatives &
priests, their royalty & common people is seen, heard, sensed, cog
nized, attained, sought after, pondered by the intellect That do I know.

Whatever in the cosmos with its devas, Maras, Brahmas, its gener &
ations with their contemplatives &
priests, their royalty common &
people is seen, heard, sensed, cognized, attained, sought after, pon
dered by the intellect: That I directly know. That has been realized
by the Tathagata, but in the Tathagata 1 it has not been established.
I were to
"If
say, I don t know whatever in the cosmos ... is
seen, heard, sensed, cognized pondered by the intellect, that
. . .
74 Fours
would be a falsehood in me. If I were to say, I both know and

don t know whatever in the cosmos ... is seen, heard, sensed, cog
nized .
pondered by the intellect/ that would be just the same. If
. .
I were to say, I neither know nor don t know whatever in the
cosmos ... is seen, heard, sensed, cognized pondered by the . . .
intellect, that would be a fault in me.

"Thus the
Tathagata, when seeing what is to be seen, doesn t
construe an [object as] seen, doesn t construe an unseen, doesn t
construe an [object] to-be-seen, doesn t construe a seer.

"When
hearing. When sensing.
. . . . . .
"When
cognizing what is to be cognized, he doesn t construe an
doesn t construe an
[object as] cognized, uncognized, doesn t con
strue an [object] to-be-cognized, doesn t construe a cognizer.
Thus the Tathagata being the same with regard to all phe
nomena that can be seen, heard, sensed, & cognized is Such.
And I tell you: There s no other Such higher or more sublime.
"Whatever is seen or heard or sensed
and fastened onto as true by others,
One who is Such among the self-fettered
wouldn t further claim to be true or even false.
"Having seen well in advance that arrow
where generations are fastened & hung
I know, I see, that s just how it is!
there s nothing of the Tathagata fastened."
NOTE: 1. Reading tathagate with the Thai edition. See MN 58, note 2.
See also: MN MN 72; SN XXU.85-86; AN X.81; AN X.93-96;
1;
Ud 1.10; Ud VIII.l; Iti 112; Sn 11112; Sn IV.3; Sn IV.8; Sn IV.13; Sn V.6
IV.28 The Traditions of the Noble Ones
"These four traditions of the noble ones original, long-stand

ing, traditional, ancient, unadulterated, unadulterated from the
beginning are not open to suspicion, will never be open to sus
picion, and are unfaulted by knowledgeable contemplatives &
priests. Which four?
"There is the case where a monk is content with any old robe
cloth at all. He speaks in praise of being content with any old robe
cloth at all. He doesn t, for the sake of robe cloth, do anything
Fours
unseemly or inappropriate. Not getting cloth, he isn t agitated.

Getting cloth, he uses it unattached to it, uninfatuated, guiltless,
seeing the drawbacks (of attachment to it), and discerning the
escape from them. He doesn t, on account of his contentment with
any old robe cloth at all, exalt himself or disparage others. In this
he is diligent, deft, alert, & mindful. This is said to be a monk
standing firm in the ancient, original traditions of the noble ones.
"Furthermore, the monk is content with any old almsfood at
all. He speaks in praise of being content with any old almsfood at
all. He doesn t, for the sake of almsfood, do anything unseemly
or inappropriate. Not getting almsfood, he isn t agitated. Getting

almsfood, he uses it unattached to it, uninfatuated, guiltless,
seeing the drawbacks (of attachment to it), and discerning the

escape from them. He doesn t, on account of his contentment
with any old almsfood at all, exalt himself or disparage others. In
this he is diligent, deft, alert, & mindful. This is said to be a monk
standing firm in the ancient, original traditions of the noble ones.

"Furthermore, the monk is content with any old lodging at
all. He speaks in praise of being content with any old lodging at
all. He doesn t, for the sake of lodging, do anything unseemly or
inappropriate. Not getting lodging, he isn t agitated. Getting

lodging, he uses it unattached to it, uninfatuated, guiltless, seeing
the drawbacks (of attachment to it), and discerning the escape
from them. He doesn t, on account of his contentment with any
old lodging at all, exalt himself or disparage others. In this he is
diligent, deft, alert, & mindful. This is said to be a monk standing
firm in the ancient, original traditions of the noble ones.
"Furthermore, the monk finds pleasure & delight in devel
oping [skillful mental qualities], finds pleasure & delight in

abandoning [unskillful mental qualities]. He doesn t, on account
of his pleasure &
delight in developing &
abandoning, exalt
himself or disparage others. In this he is diligent, deft, alert, &
mindful. This is said to be a monk standing firm in the ancient,
original traditions of the noble ones.
"These are the four traditions of the noble ones original,
long-standing, traditional, ancient, unadulterated, unadulter
ated from the beginning which are not open to suspicion, will
never be open to suspicion, and are unfaulted by knowledge
able contemplatives & priests.
"And furthermore, a monk endowed with these four traditions
of the noble ones, if he lives in the east, conquers displeasure and

76 Fours
isn tconquered by displeasure. If he lives in the west ... the north

... the south, he
conquers displeasure and isn t conquered by dis
pleasure. Why is that? Because the enlightened one endures both
pleasure & displeasure."
This is what the Blessed One said. Having said this, he said further:
Displeasure doesn t conquer the enlightened one.

Displeasure doesn t suppress the enlightened one.
The enlightened one conquers displeasure
because the enlightened one endures it.
Having cast away all deeds:
Who could obstruct him?
Like an ornament of finest gold:
Who is fit to find fault with him?
Even the devas praise him.
Even by Brahma he s praised.
See also: SN XVI.5; AN V.80; AN X.17; Khp 5; Ud 11.10; Thag XVIII
IV.32 The Bonds of Fellowship
are these four grounds for the bonds of fellowship.

"There
Which four? Giving, kind words, beneficial help, consistency.

These are the four grounds for the bonds of fellowship."
Giving, kind words, beneficial help,

& consistency in the face of events,
in line with what s appropriate
in each case, each case.
These bonds of fellowship [function] in the world
like the linchpin in a
moving cart.
Now, if bonds
these of fellowship were lacking,
a mother would not receive
the honor & respect owed by her child,
nor would a father receive
what his child owes him.
But because the wise show regard
for these bonds of fellowship,
they achieve greatness
and are praised.
See also: AN 11.31-32; AN 11.118; AN VI.12

Fours 77
IV.37 No Falling Away
"Endowed qualities, a monk is incapable of falling

with four
away and right in the presence of Unbinding. Which four?
is
"There is the case where a monk is consummate in virtue,
guards the doors to his sense faculties, knows moderation in

eating, & is devoted to wakefulness.
"And how is a monk consummate in virtue? There is the
casewhere a monk is virtuous. He dwells restrained in accor
training rules, seeing danger in the slightest faults. This is how a
monk is consummate in virtue.
"Andhow does a monk guard the doors to his sense facul
ties? There is the case where a monk, on seeing a form with the
eye, doesn t grasp at any theme or variations by which if he
were to dwell without restraint over the faculty of the eye evil,
unskillful qualities such as greed or distress might assail him.
He practices with restraint. He guards the faculty of the eye. He
achieves restraint with regard to the faculty of the eye.
"On
hearing a sound with the ear ....
"On
smelling an aroma with the nose ....
"On
tasting a flavor with the tongue ....
"On
feeling a tactile sensation with the body ....
"On
cognizing an idea with the intellect, he doesn t grasp at
any theme or variations by which if he were to dwell without
restraint over the faculty of the intellect evil, unskillful quali
ties such as greed or distress might assail him. He practices with
restraint. He guards the faculty of the intellect. He achieves
restraint with regard to the faculty of the intellect. This is how a
monk guards the doors to his sense faculties.
"And how does a monk know moderation in
eating? There
is the case where a monk, considering it
appropriately, takes his
food not playfully, nor for intoxication, nor for putting on bulk,
nor for beautification, but simply for the survival & continuance
of this body, for ending its afflictions, for the support of the celi
bate life, thinking, T will destroy old feelings [of hunger] & not
create new feelings [from overeating]. Thus I will maintain
myself, be blameless, & live in comfort. This is how a monk
knows moderation in eating.
78 Fours
"And how is a monk devoted to wakefulness? There is the
case where a monk during the day, sitting & pacing back &
forth, cleanses his mind of any qualities that would hold the
mind in check. During the first watch of the night [dusk to 10
p.m.], sitting & pacing back & forth, he cleanses his mind of any
qualities that would hold the mind in check. During the second
watch of the night [10 p.m. to 2 a.m.], reclining on his right side,
he takes up the lion s posture, one foot placed on top of the
other, mindful, alert, with his mind set on getting up [either as
soon as he awakens or at a particular time]. During the last
watch of the night [2 a.m. to dawn], sitting & pacing back &
forth, he cleanses his mind of any qualities that would hold the
mind in check. This is how a monk is devoted to wakefulness.
"Endowed with these four qualities, a monk is incapable of
falling away and is right in the presence of Unbinding."
The monk established in virtue,

restrained with regard to the sense faculties,
knowing moderation in food,
& devoted to wakefulness:
dwelling thus ardently,
day & night, untiring,
he develops skillful qualities
for the attainment of rest from the yoke.
The monk delighting in needfulness
and seeing danger in heedlessness
is incapable of falling away,
is right in the presence of Unbinding.
See also: AN IV.113; AN VII.58
IV.41 Concentration
"Monks, these are the four developments of concentration.

Which four? There is the development of concentration that,
when developed & pursued, leads to a pleasant abiding in the
here & now. There is the development of concentration that,
when developed & pursued, leads to the attainment of knowl
edge & vision. There is the development of concentration that,
when developed & pursued, leads to mindfulness & alertness.
There is the development of concentration that, when developed
& pursued, leads to the ending of the fermentations.
Fours 79
"And the development of concentration that, when

what is
developed &
pursued, leads to a pleasant abiding in the here &
now? There is the case where a monk quite withdrawn from
sensuality, withdrawn from unskillful qualities enters &
remains
in the first jhana: rapture &
pleasure born from withdrawal,
accompanied by directed thought &
evaluation. With the stilling
of directed thought &
evaluation, he enters &
remains in the
second jhana: rapture &
pleasure born of composure, unification
of awareness free from directed thought &
evaluation internal
mindful & alert, and physically sensitive to pleasure. He enters &
remains in the third jhana, of which the noble ones declare,
abandoning of pleasure & pain as with the earlier disappearance
of elation & distress he enters & remains in the fourth jhana:
purity of equanimity & mindfulness, neither pleasure nor pain.
This the development of concentration that, when developed
is &
pursued, leads to a pleasant abiding in the here now. &
"And what is the
development of concentration that, when
developed &
pursued, leads to the attainment of knowledge &
vision? There is the case where a monk attends to the perception
of light and is resolved on the perception of daytime [at any
hour of the day]. Day[for him] is the same as night, night is the
same as day. By means of an awareness open &
unhampered, he
a
develops brightened mind. This is the development of concen
tration that, when developed & pursued, leads to the attainment
of knowledge &
vision.
"And the development of concentration that, when
what is
developed &
pursued, leads to mindfulness & alertness? There
is the case where feelings are known to the monk as they arise,
known as they persist, known as they subside. Perceptions are
known to him as they arise, known as they persist, known as
they subside. Thoughts are known to him as they arise, known
as they persist, known as they subside. This is the development
of concentration that, when developed & pursued, leads to
mindfulness & alertness.
"And is the development of concentration that, when
what
developed & pursued, leads to the ending of the fermentations?
There is the case where a monk remains focused on arising &
falling away with reference to the five clinging-aggregates:
Such is form, such its origination, such its passing away. Such is
8o Fours
feeling, such its origination, such its passing away. Such is per
ception, such its origination, such its passing away. Such are
fabrications, such their origination, such their passing away.
Such is consciousness, such its origination, such its passing
away/ This is the development of concentration that, when
developed & pursued, leads to the ending of the fermentations.
"These are the four
developments of concentration.
"And it was in connection with this that I stated in
Punnaka s Question in the Way to the Far Shore [Sn V.3]:
He who has fathomed

the far & near in the world,
for whom there is nothing
perturbing in the world
his vices evaporated,
undesiring, untroubled,
at peace
he, I tell you, has crossed over birth
& aging/"
See also: AN 771.74; AN V.28; AN VIII.63; AN 7X.36
7V! 42 Questions

ways of answering questions. Which four?
There are questions that should be answered categorically
[straightforwardly yes, no, this, that]. There are questions that
should be answered with an analytical (qualified) answer
[defining or redefining the terms]. There are questions that
should be answered with a counter-question. There are ques
tions that should be put aside. These are the four ways of
answering questions."
First the categorical answer,

then the qualified,
third, the type to be counter-questioned,
& fourth, the one to be set aside.
Any monk who knows which is which,
in line with the Dhamma,
issaid to be skilled
in the four types of questions:
Fours 81
hard to overcome, hard to beat,

profound, hard to defeat.
He knows what s worthwhile
& what s not,
proficient in (recognizing) both,
he rejects the worthless,
grasps the worthwhile.
He s called one who has broken through
to what s worthwhile,
enlightened,
wise.
See also: MN 2; MN 58; MN 63; MN 72; SN 111.24; SN XIL35;

SN XIL46; SN XXII.82; SN XXII.85-86; SN XLIV.10; AN 111.73;
AN IV.77; AN IV.173; AN X.93-96
IV.45 Rohitassa
On one occasion the Blessed One was staying near Savatthi, in

Jeta s Grove, Anathapindika s monastery. Then Rohitassa, the
son of a deva, in the far extreme of the night, his extreme radi
ance lighting up the entirety of Jeta s Grove, went to the Blessed
One. On arrival, having bowed down to the Blessed One, he
stood to one side. As he was standing there he said to the
Blessed One: it
possible, lord, by traveling, to know or see or
"Is
reach a far end of the cosmos where one doesn t take birth, age,
die, pass away or reappear?"
"I tell you, friend, that it isn t
possible by traveling to know
or see or reach a far end of the cosmos where one doesn t take
pass away, or reappear."
birth, age, die,
amazing, lord, and awesome, how well that has been
"It is
said by the Blessed One: I tell you, friend, that it isn t possible by
traveling to know or see or reach a far end of the cosmos where
one doesn take birth, age, die, pass away, or reappear. Once I
t
was a seer named

Rohitassa, a student of Bhoja, a powerful sky-
walker. speed was as fast as that of a strong archer
My
well-trained, a practiced hand, a practiced sharp-shooter shoot
ing a light arrow across the shadow of a palm tree. stride My
stretched as far as the east sea is from the west. To me, endowed
with such speed, such a stride, there came the desire: I will go
traveling to the end of the cosmos. I with a one-hundred year
8z Fours
life, a one-hundred year span spent one hundred years travel

ing apart from the time spent on eating, drinking, chewing &
tasting, urinating & defecating, and sleeping to fight off weari
ness but without reaching the end of the cosmos I died along the
way. So it is amazing, lord, and awesome, how well that has been
said by the Blessed One: I tell you, friend, that it isn t possible by
traveling to know or see or reach a far end of the cosmos where
one doesn t take birth, age, pass away, or reappear/"
die,
[When this was said, the Blessed One responded:] tell you, "I
friend, that it isn t possible by traveling to know or see or reach a

far end of the cosmos where one doesn t take birth, age, die,
pass
away, or reappear. But at the same time, I tell you that there is no
making an end of suffering & stress without reaching the end of
the cosmos. Yet just within this fathom-long body, with its
it is
perception & intellect, that I declare that there is the cosmos, the
origination of the cosmos, the cessation of the cosmos, and the
path of practice leading to the cessation of the cosmos."
It s not to be reached by traveling,

the end of the cosmos
regardless.
And it s not without reaching
the end of the cosmos
that there is release
from suffering & stress.
So, truly, the wise one,
an expert with regard to the cosmos,
a knower of the end of the cosmos,
having fulfilled the celibate life,
calmed,
knowing the cosmos end,
doesn t long for this cosmos
or for any other.
See also: DN 11; SN XXXV.82; AN X.95
IV.49 Perversions
"Monks, there are these four perversions of perception, perver

sions of mind, perversions of view. Which four? Constant with
Fours 8*5
regard to the inconstant is a perversion of perception, a perver

sion of mind, a perversion of view. Tleasant with regard to the
stressful .... Self with regard to not-self .... Attractive with
regard to the unattractive is a perversion of perception, a perver
sion of mind, a perversion of view. These are the four perversions
of perception, perversions of mind, perversions of view.
non-perversions of perception, non-
perversions of mind, non-perversions of view. Which four?
Inconstant with regard to the inconstant is a non-perversion of
perception, a non-perversion of mind, a non-perversion of view.
Stressful with regard to the stressful .... Not-self with regard
to not-self .... Unattractive with regard to the unattractive is a
non-perversion of perception, a non-perversion of mind, a non-
perversion of view. These are the four non-perversions of
perception, non-perversions of mind, non-perversions of view."
Perceiving constancy in the inconstant,

pleasure in the stressful,
self in what s not-self,
attractiveness in the unattractive,
beings, destroyed by wrong-view,

go mad, out of their minds.
Bound to Mara s yoke,
from the yoke they find no rest.
Beings go on to the wandering-on,
leading to birth & death.
But when Awakened Ones
arise in the world,
bringing light to the world,
they proclaim the Dhamma
leading to the stilling of stress.
When those with discernment listen,
they regain their senses,
seeing the inconstant as inconstant,
the stressful as stressful,
what s not-self as not-self,
the unattractive as unattractive.
Undertaking right view,
they transcend all stress & suffering.
See also: SN IV.19; SN XXII.59; SN XXXV.101; Ud 111.10; Sn 1.11
84 Fours
IV. 55 Living in Tune
Once the Blessed One was staying among the Bhaggas in the
Deer Park at Bhesakala Grove, near Crocodile Haunt. Then
early in the morning the Blessed One put on his robes and, car
rying his bowl and outer robe, went to the home of the
householder, Nakula s father. On arrival, he sat down on a seat
made ready. Then Nakula s father & Nakula s mother went to
the Blessed One and, on arrival, having bowed down to him, sat
to one side. As they were sitting there, Nakula s father said to
the Blessed One: "Lord, ever since Nakula s mother as a young
girl was brought to me [to be my wife] when I was just a young
boy, I am not conscious of being unfaithful to her even in mind,
much less in body. We want to see one another not only in the
present life but also in the life to come/

And Nakula s mother said to the Blessed One: "Lord, ever
since I young girl was brought to Nakula s father [to be his
as a
wife] when he was just a young boy, I am not conscious of being
unfaithful to him even in mind, much less in body. We want to see
one another not only in the present life but also in the life to come."
[The Blessed One said:] both husband & wife want to see
"If
one another not only in the present life but also in the life to
come, they should be in tune [with each other] in conviction, in
tune in virtue, in tune in generosity, and in tune in discernment.
Then they will see one another not only in the present life but
also in the life to come."
Husband & wife, both of them

having conviction,
being responsive,
being restrained,
living by the Dhamma,
addressing each other
with loving words:
they benefit in manifold ways.
To them comes bliss.
Their enemies are dejected
when both are in tune in virtue.
Having followed the Dhamma
here in this world,
Fours
both in tune
in precepts& practices,
they delight in the world of the devas,
enjoying the pleasures they desire.
See also: AN VL16
IV.62 Debtless

and, on arrival, having bowed down to him, sat to one side. As
he was sitting there the Blessed One said to him: "There are these
four kinds of bliss that can be attained in the proper season, on
the proper occasions, by a householder partaking of sensuality.
Which four? The bliss of having, the bliss of [making use of]
wealth, the bliss of debtlessness, the bliss of blamelessness.
"And what is the bliss of
having? There is the case where the
son of a good family has wealth earned through his efforts &
enterprise, amassed through the strength of his arm, and piled
up through the sweat of his brow, righteous wealth righteously
gained. When he thinks, I have wealth earned through my
efforts & enterprise, amassed through the strength of my arm,
and piled up through the sweat of my brow, righteous wealth
righteously gained/ he experiences bliss, he experiences joy.
This is called the bliss of having.
"And what is the bliss of
[making use of] wealth? There is
the case where the son of a good family, using the wealth earned
through his efforts & enterprise, amassed through the strength
of his arm, and piled up through the sweat of his brow, right
eous wealth righteously gained, partakes of his wealth and
makes merit. When he thinks, Using the wealth earned through
my efforts & enterprise, amassed through the strength of my
arm, and piled up through the sweat of my brow, righteous
wealth righteously gained, I partake of wealth and make merit/
he experiences bliss, he experiences joy. This is called the bliss of
[making use of] wealth.
"And what is the bliss of debtlessness? There is the case
where the son of a good family owes no debt, great or small, to

anyone at all. When he thinks, I owe no debt, great or small, to
anyone at all/ he experiences bliss, he experiences joy. This is
called the bliss of debtlessness.
86 Fours
"And what is the bliss of blamelessness? There is the case where
a disciple of the noble ones is endowed with blameless bodily

kamma, blameless verbal karnma, blameless mental kamma. When
he thinks, 1 am endowed with blameless bodily kamma, blameless
verbal kamma, blameless mental kamma/ he experiences bliss,
he experiences joy. This is called the bliss of blamelessness.
"These are the four kinds of bliss that can be attained in the
proper season, on the proper occasions, by a householder partaking

of sensuality/
Knowing the bliss of debtlessness,

& recollecting the bliss of having,
enjoying the bliss of wealth, the mortal
then sees clearly with discernment.
Seeing clearly the wise one

he knows both sides:
that these are notworth
one sixteenth-sixteenth
of the bliss of blamelessness.
See also: SN 111.19; AN V.41; AN VI.45; AN VII.6-7; AN V1II.54
IV.67 (Bitten) by a Snake
This one of the few protective charms mentioned in the Pali

is
Canon and specifically allowed by the Buddha to the monks (another

charm, also allowed to the monks, is contained in DN 32). Note that
the power of the charm is said to come, not from the words, but from
the mind of good will with which
they are said. It thus differs from
charms taught in later forms of Buddhism, where the words them
selves are said to contain power.

Jeta sGrove, Anathapindika s monastery. Now, at that time in
Savatthi a certain monk had died after having been bitten by a
snake. Then a large number of monks went to the Blessed One
they were sitting there they said to him, "Lord, just now in
Savatthi a certain monk died after having been bitten by a snake/
Fours 87
"Then it s certain, monks, that that monk didn t suffuse the
four royal snake lineages with a mind of good will. For if he had
suffused the four royal snake lineages with a mind of good will,
he would not have died after having been bitten by a snake.
Which four? The Virupakkha royal snake lineage, 1 the Erapatha
royal snake lineage, the Chabyaputta royal snake lineage, the
Dark Gotamaka royal snake lineage. It s certain that that monk
didn t suffuse these four royal snake lineages with a mind of
good will. For if he had suffused these four royal snake lineages
with a mind of good will, he would not have died after having
been bitten by a snake. I allow you, monks, to suffuse these four
royal snake lineages with a mind of good will for the sake of
self-protection, self-guarding, self-preservation."
I have good will for the Virupakkhas,

good will for the Erapathas,
good will for the Chabyaputtas,
good will for the Dark Gotamakas.
I have good will for footless beings,

good will for two-footed beings,
good will for four-footed beings,
good will for many-footed beings.
May footless beings do me no harm.

May two-footed beings do me no harm.
May four-footed beings do me no harm.
May many-footed beings do me no harm.
May all creatures,
all breathing things,
all beings
each & every one
meet with good fortune.
May none of them come to any evil.
Limitless is the Buddha,

limitless the Dhamma,
limitless the Sahgha.
There is a limit to creeping things:
snakes, scorpions, centipedes,
spiders, lizards, & rats.
I have made this safeguard,
I have made this protection.
88 Fours
May the beings depart.

I
pay homage
to the Blessed One,
homage
to the seven
2
rightly self-awakened ones.
NOTES
1. The Virupakkhas are the chiefs of the nagas, associated
with the western quarter (see DN 20). The other royal lineages
of snakes are nowhere else mentioned in the Pali Canon. The
commentary to this discourse doesn t identify them.
2. The seven most recent Buddhas, including Buddha,
"our"
are mentioned in DN 14 & DN 32: Vipassin, Sikhin, Vessabhu,

Kakusandha, Konagamana, Kassapa, and Gotama. It s noteworthy
that the concept of the seven Buddhas is associated with protective
charms. For example, the heart of the charm given in DN 32 is this:
Homage to Vipassin, possessed of Eyes & splendor.
Homage to Sikhin, sympathetic to all beings.
Homage to Vessabhu, cleansed, austere.
Homage to Kakusandha, crusher of Mara s host.
Homage to Konagamana, the Brahman who lived
the life perfected.
Homage to Kassapa, entirely released.
Homage to Angirasa [Gotama],
splendid son of the Sakyans,
who taught this Dhamma:
the dispelling of all stress & pain.
Those unbound in the world,
who have seen things as they are,
great ones of gentle speech,
thoroughly mature,
even they pay homage to Gotama,
the benefit of human & heavenly beings,
consummate in knowledge &
conduct,
the great one, thoroughly mature.
We revere the Buddha Gotama,
consummate in knowledge conduct. &
See also: AN XI.l; Khp 6; Khp 9; Iti 27

Fours 89
IV. 73 A Person of Integrity

"Monks, a person endowed with these four qualities can be
known as a person of no integrity/ Which four?
"There is the case where a person of no integrity, when
unasked, reveals another person s bad points, to say nothing of

when asked. Furthermore, when asked, when pressed with ques
tions, he is one who speaks of another person s bad points in full &
in detail, without omission, without holding back. Of this person
you may know, This venerable one is a person of no integrity/
"Then again, a person of no integrity, when asked, doesn t
reveal another person s good points, to say nothing of when

unasked. Furthermore, when asked, when pressed with ques
tions, he is one who speaks of another person s good points not
in full, not in detail, with omissions, holding back. Of this person
you may know, This venerable one is a person of no integrity/
"Then again, a person of no integrity, when asked, doesn t
reveal his own bad points, to say nothing of when unasked.

Furthermore, when asked, when pressed with questions, he is
one who speaks of his own bad points not in full, not in detail,
with omissions, holding back. Of this person you may know,
"This venerable one is a
person of no integrity/
"Then
again, a person of no integrity, when unasked, reveals
his own good points, to say nothing of when asked. Furthermore,
when asked, when pressed with questions, he is one who
speaks of his own good points in full & in detail, without omis
sions, without holding back. Of this person you may know,
This venerable one is a person of no integrity/
"A
person endowed with these four qualities can be known
as a person of no integrity/
"Now, a person endowed with these four qualities can be
known as a person of integrity/ Which four?

"There is the case where a person of integrity, when asked,
doesn t reveal another person s bad points, to say nothing of when

unasked. Furthermore, when asked, when pressed with questions,
he is one who speaks of another person s bad points not in full,
not in detail, with omissions, holding back. Of this person you
may know, This venerable one is a person of integrity/
"Then again, a
person of integrity, when unasked, reveals
another person s good points, to say nothing of when asked.
Fours

one who speaks of another person s good points in full & in
detail, without omissions, without holding back. Of this person
you may know, This venerable one is a person of integrity.
"Then
again, a person of integrity, when unasked, reveals
his own bad points, to say nothing of when asked. Furthermore,
when asked, when pressed with questions, he is one who
speaks of his own bad points in full & in detail, without omis
sions, without holding back. Of this person you may know,
This venerable one is a person of integrity.
"Then
again, a person of integrity, when asked, doesn t
reveal his own good points, to say nothing of when unasked.
one who speaks of his own good points not in full, not in detail,
with omissions, holding back. Of this person you may know,
This venerable one is a person of integrity.
person endowed with these four qualities can be known
"A
"
as a person of integrity.
See also: MN 110; AN 11.31-32
IV. 77 Inconceivable
"There are these four inconceivables that are not to be conjec
tured about, that would bring madness & vexation to anyone

who conjectured about them. Which four?
"The
Buddha-range of the Buddhas [i.e., the range of
powers a Buddha develops as a result of becoming a Buddha] is
an inconceivable that is not to be conjectured about, that would
bring madness & vexation to anyone who conjectured about it.
"The
jhana-range of a person in jhana [i.e., the range of
powers that one may obtain while absorbed in jhana] ....
"The [mechanism and
precise working out of the] results of
kamma ....
"Conjecture about [the origin, etc., of] the world is an incon

ceivable that is not to be conjectured about, that would bring
madness & vexation to anyone who conjectured about it.
"These are the four inconceivables that are not to be conjec
tured about, that would bring madness & vexation to anyone

who conjectured about them."
Fours 91
IV.79 Trade
Then Yen. Sariputta went to the Blessed One and, on arrival,

having bowed down to him, sat to one side. As he was sitting there
he said to the Blessed One, "What is the reason, lord, what is the
cause why a certain trade, when engaged in by some people, turns
out a failure? What is the reason, what is the cause why the same
sort of trade, when engaged in by other people, turns out not as
intended? What is the reason, what is the cause why the same sort
of trade, when engaged in by other people, turns out as intended?
What is the reason, what is the cause why the same sort of trade,
when engaged in by other people, turns out better than intended?"
is the case, Sariputta, where a certain person, having
"There
gone to a priest or contemplative, makes him an offer: Tell me, sir,

what you need in terms of the [four] requisites/ But he doesn t
give what he offered. If he passes away from there and comes
here, then whatever trade he engages in, it turns out a failure.
"Then there where a certain person, having gone
is the case
to a priest or contemplative, makes him an offer: Tell me, sir,
what you need in terms of the [four] requisites/ But he gives
him something other than what he intended by the offer. If he
passes away from there and comes here, then whatever trade he
engages in, itturns out not as intended.
"Then is the case where a certain person, having gone to
there
a priest or contemplative, makes him an offer: Tell me, sir, what
you need in terms of the [four] requisites/ He gives him what he
intended by the offer. If he passes away from there and comes
here, then whatever trade he engages in, it turns out as intended.
"Then there is the case where a certain person, having gone
to a priest or contemplative, makes him an offer: Tell me, sir,

what you need in terms of the [four] requisites/ He gives him
more than what he intended by the offer. If he passes away from
there and comes here, then whatever trade he engages in, it
turns out better than intended.
"This is the reason,
Sariputta, this is the cause why a certain
trade, when engaged by some people, turns out a failure; why
in
the same sort of trade, when engaged in by other people, turns out
not as intended; why the same sort of trade, when engaged in by
other people, turns out as intended; why the same sort of trade,
when engaged in by other people, turns out better than intended."
qi Fours
IV. 8 5 Darkness
are these four types of people to be found existing in the

"There
world. Which four? One in darkness who is headed for dark

ness, one in darkness who is headed for light, one in light who
is headed and one in light who is headed for light.
for darkness,
"And one the type of person in darkness who is
how is
headed for darkness? There is the case where a person is born
into a lowly family the family of a scavenger, a hunter, a
basket-weaver, a wheelwright, or a sweeper a family that is
poor, with little food or drink, living in hardship, where food &
clothing are hard to come by. And he is ugly, misshapen,
stunted, & sickly: half-blind or deformed or lame or crippled.
He doesn t receive any [gifts of] food, drink, clothing, or vehi
cles; garlands, perfumes, or ointments; bedding, shelter, or
lamps. He engages in bodily misconduct, verbal misconduct, &
mental misconduct. Having engaged in bodily misconduct,
verbal misconduct, & mental misconduct, he on the break-up
of the body, after death reappears in the plane of deprivation,
the bad destination, the lower realms, in hell. This is the type of
person in darkness who is headed for darkness.
"And how is one the type of person in darkness who is headed
for light? is the case where a person is born into a lower class
There
family the family of a scavenger, a hunter, a basket-weaver, a
wheelwright, or a sweeper a family that is poor, with little food
or drink, living in hardship, where food & clothing are hard to
come by. And he is ugly, misshapen, stunted, & sickly: half-blind or
deformed or lame or crippled. He doesn t receive any [gifts of]
food, drink, clothing, or vehicles; garlands, perfumes, or oint
ments; bedding, shelter, or lamps. He engages in good bodily
conduct, good verbal conduct, & good mental conduct. Having
engaged in good bodily conduct, good verbal conduct, & good
mental conduct, he on the break-up of the body, after death
reappears in the good destination, the heavenly world. This is
the type of person in darkness who is headed for light.
"And how is one the
type of person in light who is headed
for darkness? There is the case where a person is born into an
upper class family a noble warrior family, a priestly family, a
prosperous householder family a family that is rich, with much
wealth, with many possessions, with a great deal of money, a
Fours
great many accoutrements of wealth, a great many commodities.

And he is well-built, handsome, extremely inspiring, endowed
with a lotus-like complexion. He receives [gifts of] food, drink,
clothing,& vehicles; garlands, perfumes, & ointments; bedding,
& lamps. He engages in bodily misconduct, verbal mis
shelter,
conduct, & mental misconduct. Having engaged in bodily
misconduct, verbal misconduct, & mental misconduct, he on
the break-up of the body, after death reappears in the plane of
deprivation, the bad destination, the lower realms, in hell. This is
the type of person in light who is headed for darkness.
"And how is one the
type of person in light who is headed for
light? There is the case where a person is born into an upper class
family a noble warrior family, a priestly family, a prosperous
householder family a family that is rich, with much wealth, with
many possessions, with a great deal of money, a great many accou
trements of wealth, a great many commodities. And he is well-built,
handsome, extremely inspiring, endowed with a lotus-like com
plexion. He
receives [gifts of] food, drink, clothing, vehicles;&
garlands, perfumes, &
ointments; bedding, shelter, &
lamps. He
engages in good bodily conduct, good verbal conduct, good &
mental conduct. Having engaged in good bodily conduct, good
verbal conduct, &
good mental conduct, he on the break-up of the
body, after death reappears in the good destination, the heavenly
world. This isthe type of person in light who is headed for light.
"These are four types of people to be found existing in the
world/
See also: MN 135; AN VII.6-7; AN X.176
IV.94 Concentration (Tranquility & Insight)

"Monks, these four types of people are to be found existing in
world. Which four?
"There is the case of the person who has attained internal
tranquility of awareness, but not insight into phenomena
through heightened discernment. There is the case of the person
who has attained insight into phenomena through heightened
discernment, but not internal tranquility of awareness. There is
the case of the person who has attained neither internal tranquil
ity of awareness nor insight into phenomena through heightened
94 Tours
discernment. And then there is the case of the person who has
attained both internal tranquility of awareness & insight into
phenomena through heightened discernment.
"The
person who has attained internal tranquility of aware
ness, but not insight into phenomena through heightened
discernment, should approach a person who has attained insight
into phenomena through heightened discernment and ask him:
How should fabrications be regarded? How should they be
investigated? How should they be seen with insight? The other
7
will answer in line with what he has seen & experienced:

Fabrications should be regarded in this way. Fabrications should
be investigated in this way. Fabrications should be seen in this
way with insight/ Then eventually he [the first] will become one
who has attained both internal tranquility of awareness &
insight into phenomena through heightened discernment.
for the person who has attained insight into phenomena
"As
through heightened discernment, but not internal tranquility of

awareness, he should approach a person who has attained inter
nal tranquility of awareness... and ask him, How should the
mind be steadied? How should it be made to settle down? How
should it be unified? How should it be concentrated? The other
will answer in line with what he has seen & experienced: The
mind should be steadied in this way. The mind should be made
to settle down in this way. The mind should be unified in this
way. The mind should be concentrated in this way/ Then even
tually he [the first] will become one who has attained both
internal tranquility of awareness & insight into phenomena
through heightened discernment.
for the person who has attained neither internal tran
"As
quility of awareness nor insight into phenomena through

heightened discernment, he should approach a person who has
attained both internal tranquility of awareness & insight into
phenomena through heightened discernment... and ask him,
How should the mind be steadied? How should it be made to
settle down? How should it be unified? How should it be con
centrated? How should fabrications be regarded? How should
they be investigated? How should they be seen with insight?
The other will answer in line with what he has seen & experi
enced: The mind should be steadied in this way. The mind
should be made to settle down in this way. The mind should be
unified in this way. The mind should be concentrated in this
Fours
way. Fabrications should be regarded in this way. Fabrications

should be investigated in this way. Fabrications should be seen
in this way with insight/ Then eventually he [the first] will
become one who has attained both internal tranquility of aware
ness & insight into phenomena through heightened discernment.
"As for the
person who has attained both internal tranquil
ity of awareness & insight into phenomena through heightened
discernment, his duty is to make an effort in establishing
( tuning )
those very same skillful qualities to a higher degree
for the ending of the fermentations.
world."
See also: MN 149; SN XXXV.204; AN 1129-30; AN IV.l 70; AN X.71
IV.95 The Firebrand

the world. Which four? The one who practices neither for
his/her own benefit nor for that of others. The one who practices
for the benefit of othersbut not for his/her own. The one who
practices for his/her own benefit but not for that of others. The
one who practices for his/her own benefit and for that of others.
as a firebrand from a funeral pyre burning at both
"Just
ends, covered with excrement in the middle is used as fuel nei

ther in a village nor in the wilderness: I tell you that this is a
simile for the person who practices neither for his/her own ben
efit nor for that of others. The person who practices for the
benefit of others but not for his/her own is the higher & more
refined of these two. The person who practices for his/her own
benefit but not for that of others is the highest & most refined of
these three. The person who practices for his/her own benefit
and for that of others is, of these four, the foremost, the chief, the
most outstanding, the highest, & supreme. Just as from a cow
comes milk; from milk, curds; from curds, butter; from butter,
ghee; from ghee, the skimmings of ghee; and of these, the skim
mings of ghee are reckoned the foremost in the same way, of
these four, the person who practices for his/her own benefit and
for that of other is the foremost, the chief, the most outstanding,
the highest, & supreme.
ours

world."
See also AN V.20; AN VIL64; Hi 91
IV.96 The Subduing of Passion

the world. Which four? The one who practices for his/her own
benefit but not for that of others. The one who practices for the
benefit of others but not for his/her own. The one who practices
neither for his/her own benefit nor for that of others. The one
who practices for his/her own benefit and for that of others.
"And who is the
person who practices for his/her own bene
fit but not for that of others? There is the case where a certain
person practices for the subduing of passion within him /herself

but doesn t encourage others in the subduing of passion; prac
tices for the subduing of aversion within him /herself but doesn t
encourage others in the subduing of aversion; practices for the

subduing of delusion within him /herself but doesn t encourage
others in the subduing of delusion. Such is the person who prac
tices for his/her own benefit but not for that of others.
"And who is the
person who practices for the benefit of
others but not for his/her own? There is the case where a cer
tain person doesn t practice for the subduing of passion within
him/herself but encourages others in the subduing of passion;
he/she doesn t practice for the subduing of aversion within
him /her self but encourages others in the subduing of aversion;
he/she doesn t practice for the subduing of delusion within
him /herself but encourages others in the subduing of delusion.
Such is the person who practices for the benefit of others but not
for his/her own.
"And who is the person who
practices neither for his/her
own benefit nor is the case where a cer
for that of others? There
tain person doesn t practice for the subduing of passion within
him /herself and doesn t encourage others in the subduing of
passion; he/she doesn t practice for the subduing of aversion
within him /herself and doesn t encourage others in the subdu
ing of aversion; he/she doesn t practice for the subduing of
delusion within him/herself and doesn t encourage others in the
Tours 97
subduing of delusion. Such is the person who practices neither

for his/her own benefit nor for that of others.
"And who is the
person who practices for his/her own ben
efit and for that of others? There is the case where a certain
person practices for the subduing of passion within him /herself

and encourages others in the subduing of passion; practices for
the subduing of aversion within him /herself and encourages
others in the subduing of aversion; practices for the subduing of
delusion within him /her self and encourages others in the sub
duing of delusion. Such is the person who practices for his/her
own benefit and for that of others.
"These are four
world."
See also: AN V.20
IV.102 Thunderheads
"There are these four types of thunderheads. Which four? One

that thunders but doesn t rain, one that rains but doesn t thun
der, one that neither thunders nor rains, and one that both
thunders and There are these four types of thunderheads.
rains.
the same way, these four types of persons resembling
"In
thunderheads are to be found existing in the world. Which four?

The one that thunders but doesn t rain, the one that rains but
doesn t thunder, the one that neither thunders nor rains, and the
one that both thunders and rains.
"And how is one the
type of person who thunders but
doesn t rain? There is the case where a person has mastered the
Dhamma: dialogues, narratives of mixed prose and verse,
explanations, verses, spontaneous exclamations, quotations,
birth stories, amazing events, question & answer sessions [the
earliest classifications of the Buddha
s teachings]. Yet he doesn t
discern, as it actually is present, that This is stress. He doesn t
discern, as actually is present, that This is the origination of
it
stress. He doesn t
discern, as it actually is present, that This is
the cessation of stress. He doesn t discern, as it actually is pre
sent, that This is the path of practice leading to the cessation of
stress. This is the type of person who thunders but doesn t rain.
g8 lours
This type of person, I tell you, is like the thunderhead that thun
ders but doesn t rain.
one the type of person who rains but doesn t
"And how is
thunder? There the case where a person has not mastered the
is
Dhamma: dialogues question & answer sessions. Yet he does
...
discern, as it actually is present, that This is stress. He discerns,

as it actually is present, that This is the origination of stress. He
discerns, as it actually is present, that This is the cessation of
stress. He discerns, as it actually is present, that This is the path
of practice leading to the cessation of stress. This is the type of
person who rains but doesn t thunder. This type of person, I tell
you, is like the thunderhead that rains but doesn t thunder.
"And how is one the type of person who neither thunders nor
rains? There is the case where a person has not mastered the
Dhamma: dialogues ...
question & answer sessions. He doesn t
discern, as actually is present, that This is stress ... This is the
it
origination of stress ... This is the cessation of stress ... This is the
path of practice leading to the cessation of stress. This is the type

of person who
neither thunders nor rains. This type of person, I
tell
you, the
is like thunderhead that neither thunders nor rains.
"And how is one the
type of person who both thunders and
rains? There is the case where a person has mastered the
Dhamma: dialogues question & answer sessions. He discerns,
...
as it actually present, that This is stress ... This is the origina

is
tion of stress ... This is the cessation of stress ... This is the path
of practice leading to the cessation of stress. This is the type of
person who both thunders and rains. This type of person, I tell
you, is like the thunderhead that both thunders and rains.
"These are the four types of people to be found existing in
the world."
See also: MN 95; AN X.24
IV.lll Kesin the Horse Trainer
Then Kesin went to the Blessed One and, on

the horse trainer
arrival, having bowed down, sat to one side. As he was sitting
there, the Blessed One said to him: Kesin, are a trained man,
"You,
a trainer of tamable horses. How do you train a tamable horse?"

Fours
"Lord, I train a tamable horse [sometimes] with gentleness,
[sometimes] with harshness, [sometimes] with both gentleness

& harshness/
"And if a tamable horse doesn t submit either to a mild
training or to a harsh training or to a mild & harsh training,

Kesin, what do you do?"
a tamable horse doesn t submit either to a mild training

"If
or to a harsh training or to a mild and harsh training, lord, then

I kill it. Why is that? [I think:] Don t let this be a disgrace to my
lineage of teachers/ But the Blessed One, lord, is the unexcelled

trainer of tamable people. How
do you train a tamable person?"
"Kesin, I train a tamable person [sometimes] with gentle
ness, [sometimes] with harshness, [sometimes] with both

gentleness & harshness.
using gentleness, [I teach:] Such is good bodily conduct.
"In
Such is the result of good bodily conduct. Such is good verbal

conduct. Such is the result of good verbal conduct. Such is good
mental conduct. Such is the result of good mental conduct. Such
are the devas. Such are human beings/
using harshness, [I teach:] Such is bodily misconduct.
"In
Such the result of bodily misconduct. Such is verbal miscon

is
duct. Such is the result of verbal misconduct. Such is mental
misconduct. Such is the result of mental misconduct. Such is hell.
Such is the animal womb. Such the realm of the hungry shades/
using gentleness & harshness, [I teach:] Such is good
"In
bodily conduct. Such is the result of good bodily conduct. Such

is bodily misconduct. Such is the result of bodily misconduct.
Such is good verbal conduct. Such is the result of good verbal
conduct. Such is verbal misconduct. Such is the result of verbal
misconduct. Such is good mental conduct. Such is the result of
good mental conduct. Such is mental misconduct. Such is the
result of mental misconduct. Such are the devas. Such are
human beings. Such is hell. Such is the animal womb. Such the
realm of the hungry shades/"
"And if a tamable person doesn t submit either to a mild

what do you do?"
a tamable person doesn t submit either to a mild training

"If
or to a harsh training or to a mild & harsh training, then I kill

him, Kesin."
100 Fours
"But it not proper for our Blessed One to take life! And yet
s
the Blessed One just said,
I kill him, Kesin/"
"It is true, Kesin, that it s not proper for a Tathagata to take

life. But if a tamable person doesn t submit either to a mild

then the Tathagata doesn t regard him as being worth speaking
to or admonishing. His knowledgeable fellows in the celibate
life do not regard him as being worth speaking to or admonish
ing. This is what it means to be totally destroyed in the Doctrine

& Vinaya, when the Tathagata doesn t regard one as being
worth speaking to or admonishing, and one s knowledgeable
fellows in the celibate life do not regard one as being worth
speaking to or admonishing."
"Yes, lord, wouldn t one be totally destroyed if the Tathagata
doesn t regard one as being worth speaking to or admonishing,

and one s knowledgeable fellows in the celibate life do not
regard one as being worth speaking to or admonishing.
"Magnificent, lord! Magnificent! Just as if he were to place
upright what was overturned, to reveal what was hidden, to

show the way to one who was lost, or to carry a lamp into the
dark so that those with eyes could see forms, in the same way
has the Blessed One through many lines of reasoning made
the Dhamma clear. I go to the Blessed One for refuge, to the
Dhamma, and to the Community of monks. May the Blessed
One remember me as a lay follower who has gone to him for
refuge, from this day forward, for life."
See also: DN 12; DN 16; SN VI.l; SN XXIL90; AN 11122; AN X.95
IV.113 The Goad-stick
are these four types of excellent thoroughbred horses to

"There
be found existing in the world. Which four? There is the case

where an excellent thoroughbred horse, on seeing the shadow
of the goad-stick, is stirred & agitated, [thinking,] T wonder
what task the trainer will have me do today? What should I do
in response? Some excellent thoroughbred horses are like this.
And this is the first type of excellent thoroughbred horse to be
found existing in the world.
fours 101
"Then again there is the case where an excellent

thorough
bred horse isn t stirred & agitated on seeing the shadow of the
goad-stick, but when his coat is pricked [with the goad stick] he
is stirred & I wonder what task the trainer
agitated, [thinking,]
will have me do today? What should I do in
response? Some
excellent thoroughbred horses are like this. And this is the
second type of excellent thoroughbred horse to be found exist
ing in the world.
thorough
goad-stick, or when his coat is pricked, but when his hide is
pricked [with the goad stick] he is stirred & agitated, [thinking,]
I wonder what task the trainer will have me do today? What
should I do in response? Some excellent thoroughbred horses

are like this. And this is the third type of excellent thoroughbred
horse to be found existing in the world.
thorough
goad-stick, or when his coat is pricked, or when his hide is
pricked, but when his bone is pricked [with the goad stick] he is
stirred & agitated, [thinking,] T wonder what task the trainer will
have me do today? What should I do in response? Some excel
lent thoroughbred horses are like this. And this is the fourth type
of excellent thoroughbred horse to be found existing in the world.
"These are the four
types of excellent thoroughbred horse to
be found existing in the world.
"Now, there are these four types of excellent thoroughbred
persons to be found existing in the world. Which four?

"There is the case where a certain excellent thoroughbred
person hears, In that town or village over there a man or woman

is in pain or has died. He is stirred & agitated by that. Stirred, he
becomes appropriately resolute. Resolute, he both realizes with

his body the highest truth and, having penetrated it with dis
cernment, sees. This type of excellent thoroughbred person, I tell
you, is like the excellent thoroughbred horse who, on seeing the
shadow of the goad-stick, is stirred & agitated. Some excellent
thoroughbred people are like this. And this is the first type of
excellent thoroughbred person to be found existing in the world.
"Then
again there is the case where a certain excellent thor
oughbred person doesn t hear, Tn that town or village over
there a man or woman is in pain or has died. But he himself
ioz ours
Foi
I
sees a man or in pain or dead. He is stirred & agitated

woman
by he becomes
that. Stirred, appropriately resolute. Resolute, he
both realizes with his body the highest truth and, having pene
trated it with discernment, sees. This type of excellent
thoroughbred person, I tell you, is like the excellent thorough
bred horse who, when its coat is pricked with the goad-stick, is
stirred & agitated. Some excellent thoroughbred people are like
this. And this is the second type of excellent thoroughbred
person to be found existing in the world.

"Then
again there is the case where a certain excellent thor
oughbred person doesn t hear, In that town or village over
there a man or woman is in pain or has died/ And he himself
doesn t see a man or woman in pain or dead. But he sees one of
his own blood relatives in pain or dead. He is stirred & agitated
by that. Stirred, he becomes appropriately resolute. Resolute, he
both realizes with his body the highest truth and, having pene
trated it with discernment, sees. This type of excellent
thoroughbred person, I tell you, is like the excellent thorough
bred horse who, when its hide is pricked with the goad-stick, is
stirred & agitated. Some excellent thoroughbred people are like
this. And this is the third type of excellent thoroughbred person
to be found existing in the world.
"Then again there is where
a certain excellent thor
the case
oughbred person doesn hear, In that
t town or village over
there a man or woman is in pain or has died/ And he himself
doesn t see a man or woman in pain or dead, nor does he see
one of his own blood relatives in pain or dead. But he himself is
touched by bodily feelings that are painful, fierce, sharp, wrack
ing, repellent, disagreeable, life-threatening. He is stirred &
agitated by that. Stirred, he becomes appropriately resolute.
Resolute, he both realizes with his body the highest truth and,
having penetrated with discernment, sees. This type of excel
it
lent thoroughbred person, I tell you, is like the excellent

thoroughbred horse who, when its bone is pricked with the
goad-stick, is stirred & agitated. Some excellent thoroughbred
people are like this. And this is the fourth type of excellent thor
oughbred person to be found existing in the world.
"These are the four
types of excellent thoroughbred persons
to be found existing in the world."
See also: SN 111.17; AN VI.19-20; AN X.15; Dhp 21-32; Sn 1118

Fours 103
IV. 115 Courses of Action
"Monks, there are these four courses of action. Which four?

There is the course of action that is unpleasant to do and that,
when done, leads to what is unprofitable. There is the course of
action that is unpleasant to do but that, when done, leads to
what is profitable. There is the course of action that is pleasant
to do but that, when done, leads to what is unprofitable. There
is the course of action that is pleasant to do and that, when
done, leads to what is profitable.

"Now as for the course of action that is unpleasant to do and
that, when done, leads to what is unprofitable, one considers it

as not worth doing for both reasons: because the course of
action is unpleasant to do, one considers it as not worth doing;
and because the course of action, when done, leads to what is
unprofitable, one considers it as not worth doing. Thus one con
siders it as not worth doing for both reasons.
"As for the course of action that is
unpleasant to do but that,
when done, leads to what is profitable, it is in light of this
course of action that one may be known in terms of manly sta
mina, manly persistence, manly effort as a fool or a wise
person. For a fool doesn t reflect, Even though this course of
action is unpleasant to do, still when it is done it leads to what
is profitable. So he doesn t do it, and thus the non-doing of that
course of action leads to what is unprofitable for him. But a wise
person reflects, Even though this course of action is unpleasant
to do, still when it is done it leads to what is profitable/ So he
does it, and thus the doing of that course of action leads to what
is profitable for him.
is pleasant to do but that,
"As for the course of action that
when done, leads to what unprofitable, it is in light of this

is
course of action that one may be known in terms of manly sta
mina, manly persistence, manly effort as a fool or a wise
person. For a fool doesn t reflect, Even though this course of
action is pleasant to do, still when it is done it leads to what is
unprofitable/ So he does it, and thus the doing of that course of
action leads to what is unprofitable for him. But a wise person
reflects, Even though this course of action is pleasant to do, still
when it is done it leads to what is unprofitable/ So he doesn t
104 Fours
do it, and thus the non-doing of that course of action leads to

what is profitable for him.
"As for the course of action that is
pleasant to do and that, when
done, leads to what is profitable, one considers it as worth doing for
both reasons: because the course of action is pleasant to do, one con
siders it as worth doing; and because the course of action, when
done, leads to what is profitable, one considers it as worth doing.
Thus one considers it as worth doing for both reasons.
"These are the four courses of action/
See also: MN 45; MN 61; AN III.2
IV.159TheNun
Ihave heard that on one occasion Yen. Ananda was staying in

Kosambi, at Ghosita s Park. Then a certain nun said to a certain
man, "Go, my good man, to my lord Ananda and, on arrival,
bowing your head to his feet in my name, tell him, The nun
named such-and-such, venerable sir, is sick, in pain, severely ill.
She bows her head to the feet of her lord Ananda and says, "It
would be good if my lord Ananda were to go to the nuns quar

ters, to visit this nun out of sympathy for her.
""
Responding, my lady," the man then went to Ven.

"Yes,
Ananda and, on arrival, having bowed down, sat to one side.

As he was sitting there he said to Ven. Ananda, "The nun
named such-and-such, venerable sir, is sick, in pain, severely ill.
She bows her head to the feet of her lord Ananda and says, It
would be good if my lord Ananda were to go to the nuns quar
ters, to visit this nun out of sympathy for her.
"
Ven. Ananda accepted with silence.

Then in the early morning, having put on his robes and, car
rying his bowl and outer robe, he went to the nuns quarters.
The nun saw Ven. Ananda coming from afar. On seeing him, she
lay down on a bed, having covered her head.
Then Ven. Ananda went to the nun and, on arrival, sat down
on a prepared seat. As he was sitting there, he said to the nun:
"This
body, sister, comes into being through food. And yet it is
by relying on food that food is to be abandoned.
"This
body comes into being through craving. And yet it is
by relying on craving that craving is to be abandoned.
Fours 105-
body comes into being through conceit. And yet it is

"This
by relying on conceit that conceit is to be abandoned.

"This
body comes into being through sexual intercourse.
Sexual intercourse is to be abandoned. With regard to sexual
intercourse, the Buddha has declared the cutting off of the bridge.
comes into being through food. And yet it
"
This body, sister,

is byrelying on food that food is to be abandoned/ Thus it was
said. And in reference to what was it said? There is the case,
sister, where a monk, considering it thoughtfully, takes food not
playfully, nor for intoxication, nor for putting on bulk, nor for
beautification but simply for the survival &
continuance of this
body, for ending its afflictions, for the
support of the celibate life,
[thinking,] Thus old
will
destroy feelings [of hunger] and not
I
create new feelings [from overeating]. I will maintain myself, be

blameless, & live in comfort/ Then, at a later time, he abandons
food, having relied on food. This body, sister, comes into being
through food. And yet it is by relying on food that food is to be
abandoned/ Thus it was said, and in reference to this was it said.
"This
body comes into being through craving. And yet it is
by relying on craving that craving is to be abandoned/ Thus it
was said. And in reference to what was it said? There is the case,
sister, where a monk hears, The monk named such-and-such,
they say, through the ending of the fermentations, has entered &
remains in the fermentation-free awareness-release & discern
ment-release, having known & realized them for himself in the
here & now/ The thought occurs to him, I hope that I, too, will-
through the ending of the fermentations enter & remain in the
fermentation-free awareness-release & discernment-release,
having directly known & realized them for myself right in the
here & now/ Then, at a later time, he abandons craving, having
relied on craving. This body comes into being through craving.
And yet it is by relying on craving that craving is to be aban
doned/ Thus it was said. And in reference to this was it said.
This body comes into being through conceit. And yet it is by
"
relying on conceit that conceit is to be abandoned/ Thus it was said.

And in reference to what was it said? There is the case, sister, where
a monk hears, The monk named such-and-such, they say, through
the ending of the fermentations, has entered & remains in the fer
mentation-free awareness-release & discernment-release, having
directly known & realized them for himself right in the here & now/
The thought occurs to him, The monk named such-&-such, they
106 Fo urs
say, through the ending of the fermentations, has entered &

remains in the fermentation-free awareness-release & discernment-
release, having directly known & realized them for himself right in
the here & now. Then why not me? Then, at a later time, he aban
dons conceit, having relied on conceit. This body comes into being
through conceit. And yet it is by relying on conceit that conceit is to
be abandoned/ Thus it was said, and in reference to this was it said.
"This
body comes into being through sexual intercourse.
Sexual intercourse is to be abandoned. With regard to sexual inter
course, the Buddha has declared the cutting off of the bridge."
Then the nun getting up from her bed, arranging her
upper robe over one shoulder, and bowing down with her head
at Yen. Ananda s feet said, transgression has overcome me,
"A
venerable sir, in that I was so foolish, so muddle-headed, and so

unskilled as to act in this way. May my lord Ananda please
accept this confession of my transgression as such, so that I may
restrain myself in the future."
"Yes,a transgression overcame you in that you were so

sister,
foolish, so muddle-headed, and so unskilled as to act in this way.
But because you see your transgression as such and make amends
in accordance with the Dhamma, we accept your confession. For it
is a cause of growth in the Dhamma and discipline of the noble
ones when, seeing a transgression as such, one makes amends in

accordance with the Dhamma and exercises restraint in the future."
That is what Ven. Ananda said. Gratified, the nun delighted
in Ven. Ananda s words.
See also: SN LI.15; AN V.75-76; AN VIIAS; Sn IV.7
IV.170 In Tandem
On one occasion Ven. Ananda was staying in Kosambi, at

Ghosita s monastery. There he addressed the monks, "Friends!"
"Yes, the monks responded.
friend,"
Ven. Ananda
said: "Friends, whoever monk or nun
declares the attainment of arahantship in my presence, they all
do it by means of one or another of four paths. Which four?
"There is the case where a monk has developed insight pre
ceded by tranquility. As he develops insight preceded by

tranquility, the path is born.He follows that path, develops it,
Fours 107
pursues it. follows the path, developing it & pursuing it

As he
his fetters are abandoned, his obsessions destroyed.
"Then there is the case where a monk has
developed tran-
quility preceded by insight. As he develops tranquility preceded
by insight, the is born. He follows that path,
path develops it,
pursues it. As he
follows the path, developing it & pursuing it
"Then there is the case where a monk has
developed tran
quility in tandem with insight. As he develops tranquility in
tandem with insight, the path is born. He follows that path,
develops it, pursues it. As he follows the path, developing it &
pursuing it his fetters are abandoned, his obsessions destroyed.
"Then there is the case where a monk s mind has its restless
ness concerning the Dhamma [Comm: the corruptions of insight]

well under control. There comes a time when his mind grows
steady inwardly, settles down, and becomes unified & concen
trated. In him the path is born. He follows that path, develops it,
pursues it. As he follows the path, developing it & pursuing it

"Whoever monk or nun declares the attainment of ara-
hantship in my presence, they all do it by means of one or
another of these four paths."
See also: MN 149; SN XXXV.204; AN 11.29; AN IV.94; AN X.71
IV.173 Kotthita
Then Ven. Maha Kotthita went to Ven. Sariputta and, on arrival,

exchanged courteous greetings with him. After an exchange of
friendly greetings & courtesies, he sat to one side. As he was sitting
there, he said
to Ven. Sariputta, "With the remainderless stopping
& fading of the six contact-media [vision, hearing, smell, taste,
touch, &
intellection] is it the case that there is anything else?"
[Sariputta:] say that, my friend."
"Don t
[Maha Kotthita:] the remainderless stopping & fading of

"With
the six contact-media, is it the case that there is not anything else?"
[Sariputta:] "Don t say that, my friend."
[Maha Kotthita:] it the case that there both is & is not
"...is
anything else?"
[Sariputta:] "Don t say that, my friend."

io8 Fours
[Maha Kotthita:] "...is it the case that there neither is nor is

not anything else?"
[Sariputta:] say that, my friend."

"Don t
[Maha Kotthita:] asked if, with the remainderless stop

"Being
ping & fading of the six contact-media, there is anything else, you
say, Don t say that, my friend. Being asked if ... there is not any
thing else ... there both is & is not anything else ... there neither is
nor is not anything else, you say, Don t say that, my friend.
Now, how is the meaning of your words to be understood?"
[Sariputta:] statement, With the remainderless stopping

"The
& fading of the six contact-media [vision, hearing, smell, taste,

touch, &
intellection] is it the case that there is anything else?
1
complicates non-complication. The statement, ... is it the case
that there is not anything else ... is it the case that there both is is &
not anything else ... is it the case that there neither is nor is not
anything else? complicates non-complication. However far the six
contact-media go, that is how far complication goes. However far
complication goes, that is how far the six contact media go. With
the remainderless fading & stopping of the six contact-media,
there comes to be the stopping, the allaying of complication.
NOTE: 1. See MN
18. As Sn IV.14 points out, the root of the
classifications and perceptions of complication is the thought, "I
am the thinker." This thought forms the motivation for the

questions that Ven. Maha Kotthita is presenting here: the sense
of am the thinker" can either fear or desire annihilation in the
"I
course of Unbinding. Both concerns get in the way of the aban

doning of clinging, which is essential for the attainment of
Unbinding. This is why the questions should not be asked.
See also: SN XXXV.23; AN IV.42; AN VIII.30
IV.178 The Waste-water Pool

the world. Which four?
"There is the case where a monk enters & remains in a cer
tain peaceful awareness-release. 1 He attends to the cessation of

self-identification, but as he is attending to the cessation of self-
identification his mind doesn t leap up, grow confident,
Fours 109
steadfast, or firm in the cessation of self-identification. For him

the cessation of self-identification is not to be expected. Just as if
a man were to grasp a branch with his hand smeared with resin,
his hand would stick to it, grip it, adhere to it; in the same way,
the monk enters & remains in a certain peaceful awareness-
release. He attends to the cessation of self-identification, but as
he is attending to the cessation of self-identification his mind
doesn t leap up, grow confident, steadfast, or firm in the cessation
of self-identification. For him the cessation of self-identification
isnot to be expected.
"Now, there is the case where a monk enters remains in a &
certain peaceful awareness-release. He attends to the cessation
of self-identification, and as he is attending to the cessation of
self-identification his mind leaps up, grows confident, steadfast,
& firm in the cessation of self-identification. For him the cessa
tion of self-identification be expected. Just as if a man were
is to
to grasp a branch with a clean hand, his hand would not stick to
it, grip it, or adhere to it; in the same way, the monk enters &
remains in a certain peaceful awareness-release. He attends to

the cessation of self-identification, and as he is attending to the
cessation of self-identification his mind leaps up, grows confi
dent, steadfast, & firm in the cessation of self-identification. For
him the cessation of self-identification is to be expected.
"Now, there is the case where a monk enters & remains in a
certain peaceful awareness-release. He attends to the breaching

of ignorance, but as he is attending to the breaching of ignorance
his mind doesn t leap up, grow confident, steadfast, or firm in
the breaching of ignorance. For him the breaching of ignorance is
not to be expected. Just as if there were a waste-water pool that
had stood for countless years, where a man were to block all the
inlets and open all the outlets, and the sky were to not rain down
in good streams of rain: the breaching of the waste-water pool s
embankment would not be expected; in the same way, the monk
enters & remains in a certain peaceful awareness-release. He
attends to the breaching of ignorance, but as he is attending to
the breaching of ignorance his mind doesn t leap up, grow confi
dent, steadfast, or firm in the breaching of ignorance. For him the
breaching of ignorance is not to be expected.
"Now, the case where a monk enters

there is remains in a &
certain peaceful awareness-release. He attends to the breaching
of ignorance, and as he is attending to the breaching of ignorance
no ours
Foi
I
his mind leaps up, grows confident, steadfast, & firm in the
breaching of ignorance. For him the breaching of ignorance is to
be expected. Just as if there were a waste-water pool that had
stood for countless years, where a man were to open all the inlets
and block all the outlets, and the sky were to rain down in good
streams of rain: the breaching of the waste-water pool s embank
ment would be expected; in the same way, the monk enters &
remains in a certain peaceful awareness-release. He attends to
the breaching of ignorance, and as he is attending to the breach
ing of ignorance his mind leaps up, grows confident, steadfast, &
firm in the breaching of ignorance. For him the breaching of
ignorance is to be expected.
"These are four
world/
NOTE: 1. Any of the levels of jhana.
IV.181 The Warrior
"Endowed with four qualities, monks, a warrior is worthy of a
king, an asset to a king, and counts as a very limb of his king.

Which four?
"There is the case where a warrior is skilled in his stance,
able to shoot far, able to fire shots in rapid succession, and able
to pierce great objects. A warrior endowed with these four qual
ities is worthy of a king, an asset to a king, and counts as a very
limb of his king.
"In the same way a monk endowed with four qualities is
deserving of gifts, deserving of hospitality, deserving of offer

ings, deserving of respect, an unexcelled field of merit for the
world. Which four?
"There is the case where a monk is skilled in his stance, able
to shoot far, able to fire shots in rapid succession, and able to

pierce great objects. A
monk endowed with these four qualities is
deserving of gifts, deserving of hospitality, deserving of offerings,
deserving of respect, an unexcelled field of merit for the world.
"And how is a monk skilled in his stance? There is the case
where a monk is virtuous. He dwells restrained in accordance

with the Patimokkha, consummate in his behavior & sphere of
activity. He trains himself, having undertaken the training rules,
Fours in
seeing danger in the slightest faults. This is how a monk is

skilled in his stance.
"And how is a monk one who is able to shoot far? There is
the case where a monk sees any form whatsoever that is past,
future, or present; internal or external; blatant or subtle;
common or sublime; far or near every form as it actually is
with right discernment as: This is not mine. This is not my self.
This is not what I am/
"He sees any feeling whatsoever ....
"He sees any perception whatsoever ....
"He sees any fabrications whatsoever ....

"He sees any consciousness whatsoever that is past, future,
or present; internal or external; blatant or subtle, common or
sublime, far or near every consciousness as it actually is with
right discernment as: This is not mine. This is not my self. This
is not what I am/
"This is how a monk is one who is able to shoot far.
"And how is a monk one who is able to fire shots in

rapid
succession? There is the case where a monk discerns, as it actu
ally is present, that This is stress ... This is the origination of
stress ... This is the cessation of stress ... This is the path of
practice leading to the cessation of stress/ This is how a monk is
one who is able to fire shots in rapid succession.
"And how is a monk one who is able to
pierce great objects?
There is the case where a monk pierces right through the great
mass of ignorance. This is how a monk is one who is able to
pierce great objects right through.
"Endowed with these four qualities, a monk is deserving of
gifts, deserving of hospitality, deserving of offerings, deserving

of respect, an unexcelled field of merit for the world."
See also: AN V.75-76; AN IX.36; Thag 11.27; Thag 11.37
IV.183 On What is Heard
atRajagaha in the Bamboo Forest, the Squirrels Sanctuary. Then
Vassakara the brahman, the minister to the king of Magadha,
went to the Blessed One and, on arrival, exchanged courteous
greetings with him. After an exchange of friendly greetings &
Fours
courtesies, he sat to one side. As he was sitting there he said to

the Blessed One: am of the view, of the opinion, that when
"I
anyone speaks of what he has seen, [saying,] Thus have I seen/

there is no fault in that. When anyone speaks of what he has
heard, [saying,] Thus have I heard/ there is no fault in that.
When anyone speaks of what he has sensed, [saying,] Thus
have I sensed/ there is no fault in that. When anyone speaks of
what he has cognized, [saying,] Thus have I cognized/ there is
no fault in that/
[The Blessed One responded:] do not say, brahman, that
"I
everything that has been seen should be spoken about. Nor do I

say that everything that has been seen should not be spoken
about. I do not say that everything that has been heard ... every
thing that has been sensed ... everything that has been cognized
should be spoken about. Nor do I say that everything that has
been cognized should not be spoken about.
"When, for one who speaks of what has been seen, unskill
ful mental qualities increase and skillful mental qualities
decrease, then that sort of thing should not be spoken about. But
when, for one who speaks of what has been seen, unskillful
mental qualities decrease and skillful mental qualities increase,
then that sort of thing should be spoken about.
"When, for one who speaks of what has been heard ... what
has been sensed ... what has been cognized, unskillful mental
qualities increase and skillful mental qualities decrease, then
that sort of thing should not be spoken about. But when, for one
who speaks of what has been cognized, unskillful mental quali
ties decrease and skillful mental qualities increase, then that sort
of thing should be spoken about."
Then Vassakara the brahman, delighting & rejoicing in the
Blessed One s words, got up from his seat and left.
See also: MN 58; AN V.198; Sn III.3
IV.184 Fearless
Then Janussonin the brahman went to the Blessed One and, on

As he was sitting there he said to the Blessed One: "I am of the
Fou rs
view & opinion that there is no one who, subject to death, is not
afraid or in terror of death."
[The Blessed One said:] "Brahman, there are those who, sub
ject to death, are afraid &
in terror of death. And there are those
who, subject to death, are not afraid or in terror of death.
"And who is the person who, subject to death, is afraid & in
terror of death? There is the case of the person who has not
abandoned passion, desire, fondness, thirst, fever, & craving for
sensuality. Then he comes down with a serious disease. As he
comes down with a serious disease, the thought occurs to him,
O, those beloved sensual pleasures will be taken from me, and I
will be taken from them! He grieves & is tormented, weeps,
beats his breast, & grows delirious. This is a person who, subject
& in terror of death.
to death, is afraid
"Then the case of the person who has not abandoned
there is
passion, desire, fondness, thirst, fever, & craving for the body.
Then he comes down with a serious disease. As he comes down
with a serious disease, the thought occurs to him, O, my
beloved body will be taken from me, and I will be taken from
my body! He grieves & is tormented, weeps, beats his breast, &
grows delirious. This, too, is a person who, subject to death, is
afraid & in terror of death.
there is the case of the person who has not done what
"Then
is good, has not done what is skillful, has not given protection
to those in fear, and instead has done what is evil, savage, &
cruel. Then he comes down with a serious disease. As he comes
down with a serious disease, the thought occurs to him, T have
not done what is good, have not done what is skillful, have not
given protection to those in fear, and instead have done what is
evil, savage, & cruel.To the extent that there is a destination for
those who have not done what is good, have not done what is
skillful, have not given protection to those in fear, and instead
have done what is evil, savage, & cruel, that s where I headed m
after death. He
grieves & is
tormented, weeps, beats his breast,
& grows delirious. This, too, is a person who, subject to death, is
"Then there is the case of the
person in doubt & perplexity,
who has not arrived at certainty with regard to the True Dhamma.
with a serious disease, the thought occurs to him, How doubtful
& perplexed I am! I have not arrived at any certainty with regard
n4 Fours
to the True Dhamma! He grieves & is tormented, weeps, beats

his breast, &
grows delirious. This, too, is a person who, subject
to death, is afraid &
in terror of death.
"These, brahman, are four people who, subject to death, are
"And who is the
person who, subject to death, is not afraid
or in terror of death?
There is the case of the person who has abandoned passion,
desire, fondness, thirst, fever, &
craving for sensuality. Then he
comes down with a serious disease. As he comes down with a
serious disease, the thought doesn t occur to him, O, those
beloved sensual pleasures will be taken from me, and I will be
taken from them! He doesn t grieve, isn t tormented; doesn t
weep, beat his breast, or grow delirious. This is a person who,
subject to death, is not afraid or in terror of death.
person who has abandoned
passion, desire, fondness, thirst, fever, & craving for the body.
with a serious disease, the thought doesn t occur to him, O, my
beloved body will be taken from me, and I will be taken from
my body! He doesn t grieve, isn t tormented; doesn t weep,
beat his breast, or grow delirious. This, too, is a person who,
subject to death, is not afraid or in terror of death.
person who has done what is
good, has done what is skillful, has given protection to those in
fear, and has not done what is evil, savage, or cruel. Then he
comes down with a serious disease. As he comes down with a
serious disease, the thought occurs to him, T have done what is
good, have done what is skillful, have given protection to those
in fear, and I have not done what is evil, savage, or cruel. To the
extent that there is a destination for those who have done what
is good, what is skillful, have given protection to those in fear,
and have not done what is evil, savage, or cruel, that s where
Im headed after death. He doesn t grieve, isn t tormented;
doesn t weep, beat his breast, or grow delirious. This, too, is a
person who, subject to death, is not afraid or in terror of death.
person who has no doubt or
perplexity, who has arrived at certainty with regard to the True
Dhamma. Then he comes down with a serious disease. As he
comes down with a serious disease, the thought occurs to him,
I have no doubt or
perplexity. I have arrived at certainty with
Fours
regard to the True Dhamma/ He doesn t grieve, isn t tormented;

doesn t weep, beat his breast, or grow delirious. This, too, is a
person who, subject to death, is not afraid or in terror of death.
"These, brahman, are four people who, subject to death, are
not afraid or in terror of death."

[When this was said, Janussonin the brahman said to the
Blessed One:] "Magnificent, Master Gotama! Magnificent! Just
as if he were to place upright what was overturned, to reveal
what was hidden, to show the way to one who was lost, or to
carry a lamp into the dark so that those with eyes could see
forms, in the same way has Master Gotama through many
lines of reasoning made the Dhamma clear. I go to Master
Gotama Dhamma, and to the Community of
for refuge, to the
monks. May Master Gotama remember me as a lay follower
who has gone to him for refuge, from this day forward, for life."
See also: SN XXII.l; SN XXXVI.7; SN XLL10; AN IIL51-52; AN

VI.16; AN VI.20; Iti 30-31; Sn V.15; Sn V.16; Thag XVI.l; Thig XIV
IV.192 Traits
"Monks, these four traits may be known by means of four

[other] traits. Which four?
"It s through living together that a person s virtue may be
known, and then only after a long period, not a short period; by
one who is attentive, not by one who is inattentive; by one who
is discerning, not by one who is not discerning.
through dealing with a person that his purity may be
"It s
s through adversity that a person s endurance may be

"It
s through discussion that a person s discernment may be

"It
[1] s through living together that a person s virtue may

"It
be known, and then only after a long period, not a short period;
ours
by one who is attentive, not by one who is inattentive; by one

who discerning, not by one who is not discerning Thus it
is :
was said. And in reference to what was it said?

"There is the case where one individual,
through living with
another, knows this: Tor a long time this person has been torn,
broken, spotted, splattered in his actions. He hasn t been consis
tent in his actions. He hasn t practiced consistently with regard
to the precepts. He is an unprincipled person, not a virtuous,
principled one. And then there is the case where one individ
ual, through living with another, knows this: Tor a long time
this person has been untorn, unbroken, unspotted, unsplattered
in his actions. He has been consistent in his actions. He has
practiced consistently with regard to the precepts. He is a virtu
ous, principled person, not an unprincipled one.
"
It s through living together that a person s virtue may be
is discerning, not by one who is not discerning Thus it was :

"
It s through dealing with a person that his purity may

[2]
who is discerning, not by one who is not discerning Thus it :

"There is the case where one individual,
through dealing
with another, knows this: This person deals one way when one-
on-one, another way when with two, another way when with
three, another way when with many. His earlier dealings do not
jibe with his later dealings. He is impure in his dealings, not
pure. And then there is the case where one individual, through
dealing with another, knows this: The way this person deals
when one-on-one, is the same way he deals when with two,
when with three, when with many. His earlier dealings jibe with
his later dealings. He is pure in his dealings, not impure.
It s through dealing with a person that his purity may be
"
is discerning, not by one who is not discerning Thus it was :

It s through adversity that a person s endurance may
"
[3]
Fours

who is discerning, not by one who is not discerning : Thus it
"There is the case where a person, suffering loss of relatives,
loss of wealth, or loss through disease, doesn t reflect: That s
how it is when living together in the world. That s how it is
when gaining a personal identity (atta-bhava, literally "self-
When there is living in the world, when there is the

state").
gaining of a personal identity, these eight worldly conditions

spin after the world, and the world spins after these eight
worldly conditions: gain, loss, status, disgrace, censure, praise,
pleasure, & pain. Suffering loss of relatives, loss of wealth, or
loss through disease, he sorrows, grieves, & laments, beats his
breast, becomes distraught. And then there is the case where a
person, suffering loss of relatives, loss of wealth, or loss through
disease, reflects: That s how it is when living together in the
world. That s how it is when gaining a personal identity. When
there is living in the world, when there is the gaining of a per
sonal identity, these eight worldly conditions spin after the
world, and the world spins after these eight worldly conditions:
gain, loss, status, disgrace, censure, praise, pleasure, & pain.
Suffering loss of relatives, loss of wealth, or loss through dis
ease, he doesn t sorrow, grieve, or lament, doesn t beat his
breast or becomes distraught.
It s through adversity that a person s endurance may be
"
isdiscerning, not by one who is not discerning Thus it was :
said.And in reference to this was it said.

It s through discussion that a person s discernment
"
[4]
may be known, and then only after a long period, not a short
period; by one who is attentive, not by one who is inattentive;
by one who is discerning, not by one who is not discerning :
Thus it was said. And in reference to what was it said?

"There is the case where one individual, through discussion
with another, knows this: From the way this person rises to an
issue, from the way he applies [his reasoning], from the way he
addresses a question, he is dull, not discerning. Why is that? He
doesn t make statements that are deep, tranquil, refined, beyond
the scope of conjecture, subtle, to-be-experienced by the wise.
He cannot declare the meaning, teach it, describe it, set it forth,
n8 Fours
reveal it, explain it, or make it plain. He is dull, not discerning/

Just as if a man with good eyesight standing on the shore of a
body of water were to see a small fish rise. The thought would
occur to him, Trom the rise of this fish, from the break of its rip
ples, fromspeed, it is a small fish, not a large one/ In the
its
same way, one individual, in discussion with another, knows
this: Trom the way this person rises to an issue, from the way
he applies [his reasoning], from the way he addresses a question
... he is dull, not
discerning/
"And then there is the case where one individual, through
discussion with another, knows this: From the way this person
rises to an issue, from the way he applies [his reasoning], from
the way he addresses a question, he is discerning, not dull. Why
is that? He makes statements that are deep, tranquil, refined,
beyond the scope of conjecture, subtle, to-be-experienced by the

wise. He can declare the meaning, teach it, describe it, set it
forth, reveal it, explain it, &
make it plain. He is discerning, not
dull/ Just as if a man with good eyesight standing on the shore
of a body of water were to see a large fish rise. The thought
would occur to him, Trom the rise of this fish, from the break of
its ripples, from its speed, it is a large fish, not a small one/ In
the same way, one individual, in discussion with another,
knows this: Trom the way this person rises to an issue, from the
way he applies [his reasoning], from the way he addresses a
question ... he is discerning, not dull/
It s through discussion that a person s discernment may be
"
is discerning, not by one who is not discerning : Thus it was
"These, monks, are the four traits that may be known by
means of these four [other] traits."
See also: MN 95; MN 110; AN IV.73; AN VIII.6; AN X.24; Ud VI.2
IV.199 Craving
"Monks, I will teach you craving: the ensnarer that has flowed
along, spread out, and caught hold, with which this world is
smothered & enveloped like a tangled skein, a knotted ball of
Fours 119
string, likematted rushes and reeds, and does not go beyond

transmigration, beyond the planes of deprivation, woe, & bad
destinations. Listen well, and I will speak."
The Blessed One said: "And which craving is the ensnarer

that has flowed along, spread out, and caught hold, with which
this world is smothered &
enveloped like a tangled skein, a
knotted ball of string, like matted rushes and reeds, and does
not go beyond transmigration, beyond the planes of depriva
tion, woe, & bad destinations? These 18 craving-verbalizations
1
dependent on what is internal and 18 craving-verbalizations

dependent on what is external.
"And which are the 18
craving-verbalizations dependent on
what is internal? There being T am/ there comes to be 1 am here/
there comes to be T am like this ... T am otherwise ... 1 am bad
... I am good . T might be ... 1 might be here ... I might be
. .
like this ... 1 might be otherwise .

May I be ... May I be here
. .
May be be otherwise ... T will be

... I like this ...
May I ... I
will be here ... I will be like this ... I will be otherwise. These
are the 18 craving-verbalizations dependent on what is internal.
"And which are the 18

craving-verbalizations dependent on
what is external? There beingam because of this (or: by means
I
of this)/ there comes to be am here because of this/ there

I
comes to be I am like this because of this I am otherwise...
because of this I am bad because of this

... I am good ...
because of this ... I might be because of this ... I might be here

because of this ... I might be like this because of this ... I
might be otherwise because of this May I be because of this
. . .
...
May I be here because of this ...
May I be like this because
of this ... May I be otherwise because of this ... I will be
because of this ... I will be here because of this ... I will be like
this because of this ... I will be otherwise because of this. These
are the 18 craving- verbalizations dependent on what is external.
"Thus there are 18
craving-verbalizations dependent on what
is internal and 18 craving- verbalizations dependent on what is
external. These are called the 36 craving- verbalizations. Thus,
with 36 craving-verbalizations of this sort in the past, 36 in the
future, and 36 in the present, there are 108 craving-verbalizations.
"This, monks is craving the ensnarer that has flowed along,
spread out, and caught hold, with which this world is smothered
& enveloped like a tangled skein, a knotted ball of string, like
izo Pours
matted rushes and reeds, and does not go beyond transmigration,

beyond the planes of deprivation, woe, & bad destinations/
NOTE: 1. Tanha-vicaritani, literally, things evaluated by craving.

The past participle here, vicaritani, is related to the noun, vicara,
which is classed as a verbal fabrication, i.e., a necessary precondi
tion for speech (see MN
44). A person devoid of craving would still
be able to verbalize, but would not contemplate in the above terms,
which are so basic to ordinary thought patterns. See also MN 2.
IV.200 Affection
"Monks, these four things are born. Which four? Affection is

born of Aversion is born of affection. Affection is born
affection.
of aversion. Aversion is born of aversion.
"And how is affection born of affection? There is the case
where person is pleasing, appealing, & charming to (another)

person. Others treat that person as pleasing, appealing, &
charming, and the other one thinks, This person is pleasing,
appealing, & charming to me. Others treat this person as pleas
ing, appealing, & charming/ He gives rise to affection for them.
This is how affection is born of affection.
"And how is aversion born of affection? There is the case
where a person is pleasing, appealing, & charming to (another)

person. Others treat that person as displeasing, unappealing, &
not charming, and the other one thinks, This person is pleasing,
appealing, & charming to me. Others treat this person as dis
pleasing, unappealing, & not charming/ He gives rise to
aversion for them. This is how aversion is born of affection.
"And how is affection born of aversion? There is the case
where a person is displeasing, unappealing, & not charming to

(another) person. Others treat that person as displeasing, unap
pealing, &
not charming, and the other one thinks, This person is
displeasing, unappealing, &
not charming to me. Others treat this
person as displeasing, unappealing, &
not charming/ He gives
rise to affection for them. This is how affection is born of aversion.
"And how
aversion born of aversion? There is the case
is
where a person displeasing, unappealing, & not charming to
is
(another) person. Others treat that person as pleasing, appeal

ing, & charming, and the other one thinks, This person is
Fours IZ!
displeasing, unappealing, & not charming to me. Others treat

this person as pleasing, appealing, & charming/ He gives rise to
aversion for them. This is how aversion is born of aversion.
"Monks, these are the four things that are born.
"Now, on the occasion when a monk, quite withdrawn from
sensuality, withdrawn from unskillful (mental) qualities, enters

& remains in the first jhana rapture & pleasure born from
withdrawal, accompanied by directed thought & evaluation-
then any affection of his that is born of affection does not come
about. Any aversion of his that is born of affection any affec . . .
tion of his that is born of aversion any aversion of his that is

. . .
born of aversion does not come about.

"On the occasion when a monk ... enters & remains in the
second jhana enters & remains in the third jhana

. . . enters & . . .
remains in the fourth jhana, then any affection of his that is born
of affection does not come about. Any aversion of his that is born
of affection any affection of his that is born of aversion
. . .
any . . .
aversion of his that is born of aversion does not come about.

"On the occasion when a monk,
through the ending of the
fermentations, enters & remains in the fermentation-free aware
ness-release & release of discernment, having directly known &
realized them for himself right in the here & now, then any affec
tion of his that is born of affection is abandoned, its root
destroyed, like an uprooted palm tree, deprived of the conditions
of existence, not destined for future arising. Any aversion of his .
that is born of affection any affection of his that is born of aver

. . .
sion . .
any aversion of his that is born of aversion is abandoned,
.
its root destroyed, like an uprooted palm tree, deprived of the

conditions of existence, not destined for future arising.
"This is said to be a monk who doesn t
pull in, doesn t push
away, doesn t smolder, doesn t flare up, and doesn t burn.
"And how does a monk
pull in? There is the case where a
monk assumes form to be the self, or the self as possessing
form, or form as in the self, or the self as in form. He assumes
feeling to be the self, or the self as possessing feeling, or feeling
as in the self, or the self as in feeling. He assumes perception to
be the self, or the self as possessing perception, or perception as
in the self, or the self as in perception. He assumes (mental) fab
rications to be the self, or the self as possessing fabrications, or
fabrications as in the self, or the self as in fabrications. He
assumes consciousness to be the self, or the self as possessing
IZZ Fours
consciousness, or consciousness as in the self, or the self as in

consciousness. This is how a monk pulls in.
"And how does a monk not
pull in? There is the case where
a monk doesn t assume form to be the self, or the self as pos
sessing form, or form as in the self, or the self as in form. He
doesn t assume feeling to be the self .... doesn t assume percep
tion to be the self .... doesn t assume fabrications to be the self ....
doesn t assume consciousness to be the self, or the self as pos
sessing consciousness, or consciousness as in the self, or the self
as in consciousness. This is how a monk doesn t pull in.
"And how does a monk
push away? There is the case where
a monk returns insult to one who has insulted him, returns
anger to one who is angry at him, quarrels with one who is
quarreling. This is how a monk pushes away.
"And how does a monk not
push away? There is the case
where a monk doesn t return insult to one who has insulted him,
doesn t return anger to one who is angry at him, doesn t quarrel
with one who is quarreling. This is how a monk doesn t push away.
"And how does a monk smolder? There is the case where,
there being I am/ there comes to be I am here, there comes to

be I am like this I am otherwise
... I am bad I am ... ...
good ...
might be
I T might be here . . . T might be like this . . .
I might be otherwise
...
May I be May I be here
. . . . . . . . .
May I be like this May I be otherwise

. . . ... I will be ... I will
be here ... I will be like this ... I will be otherwise/ This is

how a monk smolders.
"And how does a monk not smolder? There is the case
where, there being I am, there doesn t come to be I am here,
there doesn t come to be I am like this ... I am otherwise ... T
am bad ... I am good might be ... I might be here ... I
... I
might be like this ... I might be otherwise ... May I be ...

May I be here May be like this
. . . I May I be otherwise . . . . . .
I will be ... I will be here ... I will be like this ... I will be
otherwise. This is how a monk doesn t smolder.

"And how does a monk flare
up? There is the case where,
there being I am because of this (or: by means of this), there
comes to be I am here because of this, there comes to be I am
like this because of this T am otherwise because of this ... I
. . .
am bad because of this ... I am good because of this ... I might

be because of this ... I might be here because of this ... I might
be like this because of this ... T might be otherwise because of
Fo urs
this ...
May I be because of this ... May I be here because of
this . . .
May I be like this because of this May I be otherwise
. . .
because of this ... I will be because of this ... I will be here

because of this ... I will be like this because of this ... I will be
otherwise because of this. This is how a monk flares up.
"And how does a monk not flare
up? There is the case
where, there being I am because of this (or: by means of this),
there doesn t come to be I am here because of this/ there
doesn t come to be I am like this because of this ... I am other
wise because of this ... I am bad because of this ... I am good
because of this ... I might be because of this ... I might be
here because of this ... I might be like this because of this ... I
might be otherwise because of this May I be because of this
. . .
...
May I be here because of this ...
May I be like this because
of this ... May I be otherwise because of this ... I will be
because of this ... I will be here because of this ... I will be
like this because of this ... I will be otherwise because of this.
This is how a monk doesn t flare up.
"And how does a monk burn? There is the case where a
monk s conceit of I am is not abandoned, its root destroyed,

like an uprooted palm tree, deprived of the conditions of exis
tence, not destined for future arising. This is how a monk burns.
"And how does a monk not burn? There is the case where a
monk s conceit of I am is abandoned, its root destroyed, like an

destined for future arising. This is how a monk doesn t burn."
See also: MN 2; MN 87; AN IV.19; AN VIL60; AN X.80
IV.237 The Noble Path
"Monks, these four types of kamma have been directly known,

verified, & announced by me. Which four? There is kamma that
is dark with dark result. There is kamma that
bright with is
bright result. There is kamma that is dark & bright with dark &
bright result. There is kamma that is neither dark nor bright with
neither dark nor bright result, leading to the ending of kamma.
"And what is kamma that is dark with dark result? There is
the case where a certain person fabricates an injurious bodily

fabrication, fabricates an injurious verbal fabrication, fabricates
12,4 Fours
an injurious mental fabrication. Having fabricated an injurious

bodily fabrication, having fabricated an injurious verbal fabrica
tion, having fabricated an injurious mental fabrication, he
rearises in an injurious world. On rearising in an injurious
world, he is there touched by injurious contacts. Touched by
injurious contacts, he experiences feelings that are exclusively
painful, like those of the beings in hell. This is called kamma
that is dark with dark result.
"And what is kamma that is
bright with bright result? There
is the case where a certain person fabricates a non-injurious
bodily fabrication ... a non-injurious verbal fabrication ... a non-

injurious mental fabrication .... He rearises in a non-injurious
world .... There he is touched by non-injurious contacts .... He
experiences feelings that are exclusively pleasant, like those of
the Ever-radiant Devas. This is called kamma that is bright with
bright result.
"And what is kamma that is dark & bright with dark &
bright result? There is the case where a certain person fabricates
a bodily fabrication that is injurious &
non-injurious ... a verbal
fabrication that is injurious &
non-injurious ... a mental fabrica
tion that is injurious & non-injurious He rearises in an ....
injurious & non-injurious world There he is touched by inju

....
rious & non-injurious contacts He experiences injurious &

....
non-injurious feelings, pleasure mingled with pain, like those of

human beings, some devas, and some beings in the lower
realms. This is called kamma that is dark & bright with dark &
bright result.
"And what is kamma that is neither dark nor
bright with
neither dark nor bright result, leading to the ending of kamma?
Right view, right resolve, right speech, right action, right liveli
hood, right effort, right mindfulness, right concentration. This is
called kamma that is neither dark nor bright with neither dark
nor bright result, leading to the ending of kamma.
"These, monks, are the four types of kamma directly known,
verified, & announced by me/
See also: MN 135; SN XLV.8; AN VL63

Fours
IV.252 Searches
"Monks, these four are ignoble searches. Which four? There is the
case where a person, being subject himself to aging, seeks [happiness
in] what is subject to aging. Being subject himself to illness, he seeks
what is subject to illness. Being subject himself to death, he seeks

what is subject to death. Being subject himself to defilement, he seeks
what is subject to defilement. These are four ignoble searches.
"Now, these four are noble searches. Which four? There is the
case where a person, being subject himself to aging, realizing the
drawbacks of what is subject to aging, seeks the imaging, unsur
passed rest from the yoke: Unbinding. Being subject himself to
illness, realizing the drawbacks of what is subject to illness, he
seeks the unailing, unsurpassed rest from the yoke: Unbinding.
Being subject himself to death, realizing the drawbacks of what is
subject to death, he seeks the undying, unsurpassed rest from the
yoke: Unbinding. Being subject himself to defilement, realizing
the drawbacks of what is subject to defilement, he seeks the
undefiled, unsurpassed rest from the yoke: Unbinding.
"These are four noble searches."
See also: MN 36; AN 111.39; Iti 54
IV.255 Families
every case where a family cannot hold onto its great wealth for
"In
long, it s for one or another of these four reasons. Which four? They
don t look for things that are lost. They don t repair things that have
gotten old. They are immoderate in consuming food & drink. They
place a woman or man of no virtue or principles in the position of
authority. In every case where a family cannot hold onto its great
wealth for long, it s for one or another of these four reasons.
every case where a family can hold onto its great wealth
"In
for long, it s for one or another of these four reasons. Which

four? They look for things that are lost. They repair things that
have gotten old. They are moderate in consuming food & drink.
They place a virtuous, principled woman or man in the position
of authority. In every case where a family can hold onto its great
wealth for long, it s for one or another of these four reasons."
Fo urs
IV.263 A Wilderness Dweller
"Endowed with [any of] four qualities, a monk isn t fit to stay in iso
lated forest & wilderness dwellings. Which
four? [He is endowed]
with thoughts of sensuality, with thoughts of ill will, with thoughts
of harmfulness, and he is a person of weak discernment, dull, a
drooling idiot. Endowed with [any of] these four qualities, a
monk isn t fit to stay in isolated forest & wilderness dwellings.
"Endowed with four qualities, a monk is fit to stay in isolated
forest & wilderness dwellings. Which four? [He is endowed] with
thoughts of renunciation, with thoughts of non-ill will, with
thoughts of harmlessness, and he is a discerning person, not dull,
not a drooling idiot. Endowed with these four qualities, a monk is
fit to stay in isolated forest & wilderness dwellings/
See also: MN 19; SN IX. 1; SN IX.6; SN IX.11; SN IX. 14; Ud 11.10;

Thag XVIII
izy
Fives
V.2 (Strengths) In Detail
"Monks, there are these five strengths for one in training. Which
five? Strength of conviction, strength of conscience, strength of
concern, strength of persistence, & strength of discernment.
"And what is
strength of conviction? There is the case where
a monk, a disciple of the noble ones, has conviction, is con
vinced of the Tathagata s Awakening: Indeed, the Blessed One
is worthy and rightly self-awakened, consummate in knowl
edge & conduct, well-gone, an expert with regard to the world,

unexcelled as a trainer for those people fit to be tamed, the
Teacher of divine & human beings, awakened, blessed/ This,
monks, is called the strength of conviction.
"And what is the strength of conscience? There is the case
where a disciple of the noble ones feels shame at [the thought of

engaging in] bodily misconduct, verbal misconduct, mental
misconduct. This is called the strength of conscience.
"And what is the strength of concern? There is the case
where a disciple of the noble ones feels concern for [the suffer
ing that results from] bodily misconduct, verbal misconduct,
mental misconduct. This is called the strength of concern.
"And what is the
strength of persistence? There is the case
where a monk, a disciple of the noble ones, keeps his persis
tence aroused for abandoning unskillful mental qualities and
taking on skillful mental qualities. He is steadfast, solid in his
effort, not shirking his duties with regard to skillful mental
qualities. This is called the strength of persistence.
"And what is the
strength of discernment? There is the case
where a monk, a disciple of the noble ones, is discerning,
endowed with discernment of arising & passing away noble,
penetrating, leading to the right ending of stress. This is called
the strength of discernment.
"These, monks, are the five strengths of one in training. Thus
you should train yourselves, We will be endowed with the

12.8 Fiives
strength of conviction that is the strength of one in training; with

the strength of conscience ... the strength of concern ... the strength
of persistence ... the strength of discernment that is the strength of
one in training/ That s how you should train yourselves/
See also: SN XLVIII.10; SN XLVIIL44; AN VII.6
V.20 Benefit
"
A monk endowed with five qualities practices both for his own
benefit and for that of others. Which five?
where a monk is himself consummate in
"There is the case
virtue and encourages others to be consummate in virtue. He
himself is consummate in concentration and encourages others
to be consummate in concentration. He himself is consummate
in discernment and encourages others to be consummate in dis
cernment. He himself is consummate in release and encourages
others to be consummate in release. He himself is consummate
in the knowledge & vision of release and encourages others to
be consummate in the knowledge & vision of release.
"Endowed with these five qualities, a monk practices both
for his own benefit and for that of others."
See also: AN IV.95-96; AN VII.64
V.25 Supported
"Monks, when right view is supported by five factors, it has

awareness-release as its fruit, awareness-release as its reward;
has discernment-release as its fruit, discernment-release as its
reward. Which five?
"There is the case where right view is supported by virtue,
supported by learning, supported by discussion, supported by

tranquility, supported by insight.
"When supported by these five factors, right view has aware
ness-release as its fruit, awareness-release as its reward; has

discernment-release as its fruit, discernment-release as its reward/
See also: SN XII.15; MN 117; AN IV.94; AN IV.170; AN VII.6

Fives \zq
V.27 (Immeasurable) Concentration
"Wise & mindful, you should develop immeasurable concentra

tion concentration based on immeasurable good will,
[i.e.,
compassion, appreciation, or equanimity]. When, wise & mindful,

one has developed immeasurable concentration, five realiza
tions arise right within oneself. Which five?
"The realization arises right within oneself that This concentra
tion is blissful in the present and will result in bliss in the future/
"The realization arises
right within oneself that This con
centration is noble &
not connected with the baits of the flesh/
"The realization arises
right within oneself that This con
centration is not obtained by base people/
"The realization arises right within oneself that This con
centration is peaceful, exquisite, the acquiring of serenity, the

attainment of unity, not kept in place by the fabrications of
forceful restraint/
"The realization arises right within oneself that I enter into
this concentration mindfully, and mindfully I emerge from it/
"Wise & mindful, you should develop immeasurable con
centration. When, wise & mindful, one has developed

immeasurable concentration, these five realizations arise right
7
within oneself/
See also: SN XLII.8; AN 111.66; AN VI.13; AN VIII.63; AN XI.16;

Khp 9; Iti 22; Iti 27; Thag VI.2
V.28 The Factors of Concentration
at Savatthi, in Jeta sGrove, Anathapindika s monastery. There
he addressed the monks, "Monks, I will teach you the five-fac
tored noble right concentration. Listen and pay close attention. I
will speak."
you say, lord," the monks replied.

"As
The Blessed One said: "Now what, monks, is five-factored

noble right concentration? There is the case where a monk quite
withdrawn from sensuality, withdrawn from unskillful quali
ties enters and remains in the first jhana: rapture & pleasure
rp Fives
born from withdrawal, accompanied by directed thought & evalu

ation. He permeates and pervades, suffuses and fills this very
body with the rapture & pleasure born from withdrawal. There is
nothing of his entire body unpervaded by rapture & pleasure born
from withdrawal.
"Just as if a skilled bathman or bathman s apprentice would
pour bath powder into a brass basin and knead it together, sprin
kling it again and again with water, so that his ball of bath
powder saturated, moisture-laden, permeated within and with
out would nevertheless not drip; even so, the monk permeates,
suffuses and fills this very body with the rapture & pleasure born
of withdrawal. There is nothing of his entire body unpervaded by
rapture & pleasure born from withdrawal. This is the first devel
opment of the five-factored noble right concentration.
"Then, with the stilling of directed thought & evaluation, he
enters and remains in the second jhana: rapture & pleasure born
of composure, unification of awareness free from directed
thought and evaluation internal assurance. He permeates and
pervades, suffuses and fills this very body with the rapture &
pleasure born of composure. There is nothing of his entire body
unpervaded by rapture & pleasure born of composure.
"Just
with
like a lake spring-water welling up from within,
having no inflow from east, west, north, or south, and with the
skies periodically supplying abundant showers, so that the cool
fount of water welling up from within the lake would permeate
and pervade, suffuse and fill it with cool waters, there being no
part of the lake unpervaded by the cool waters; even so, the
monk permeates and pervades, suffuses and fills this very body
with the rapture & pleasure born of composure. There is noth
ing of his entire body unpervaded by rapture & pleasure born of
composure. This is the second development of the five-factored
noble right concentration.
"Then, with the fading of rapture, he remains in equanimity,
mindful & alert, and physically sensitive to pleasure. He enters

and remains in the third jhana, and of him the noble ones
declare, Equanimous & mindful, he has a pleasurable abiding/
He permeates and pervades, suffuses and fills this very body
with the pleasure divested of rapture, so that there is nothing of
his entire body unpervaded with pleasure divested of rapture.
"Just as
in a blue-, white-, or red-lotus pond, there may be
some of the blue, white, or red lotuses which, born and growing
Fives
in the water, stay immersed in the water and flourish without

standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots
to their tips, and nothing of those blue, white, or red lotuses
would be unpervaded with cool water; even so, the monk per
meates and pervades, suffuses and fills this very body with the
pleasure divested of rapture. There is nothing of his entire body
unpervaded with pleasure divested of rapture. This is the third
development of the five-factored noble right concentration.
with the abandoning of pleasure & stress as with
"Then,
the earlier disappearance of elation & distress he enters and

remains in the fourth jhana: purity of equanimity & mindful-
ness, neither-pleasure-nor-pain. He sits, permeating the body
with a pure, bright awareness, so that there is nothing of his
entirebody unpervaded by pure, bright awareness.
as if a man were sitting wrapped from head to foot
"Just
with a white cloth so that there would be no part of his body to

which the white cloth did not extend; even so, the monk sits,
permeating his body with a pure, bright awareness. There is
nothing of his entire body unpervaded by pure, bright aware
ness. This is the fourth development of the five-factored noble
right concentration.
"And furthermore, the monk has his theme of reflection well
in hand, well attended to, well-considered, well-tuned (well-

penetrated) by means of discernment.
"Just as
if one person were to reflect on another, or a stand
ing person were to reflect on a sitting person, or a sitting person

were to reflect on a person lying down; even so, monks, the
monk has his theme of reflection well in hand, well attended to,
well-pondered, well-tuned (well-penetrated) by means of dis
cernment. This is the fifth development of the five-factored
noble right concentration.
"When a monk has developed and pursued the five-factored
noble right concentration in this way, then whichever of the six

higher knowledges he turns his mind to know and realize, he
can witness them for himself whenever there is an opening.
"Suppose that there were a water jar,
set on a stand, brimful
of water so that a crow could drink from it. If a strong man were
to tip it in any way at all, would water spill out?"
"Yes, lord."
Fi ves
the same way, when a monk has developed and pursued

"In
the five-factored noble right concentration in this way, then

whichever of the six higher knowledges he turns his mind to
know and realize, he can witness them for himself whenever
there is an opening.
"Suppose were a rectangular water tank set on level
there
ground, bounded by dikes brimful of water so that a crow
could drink from it. If a strong man were to loosen the dikes
anywhere at all, would water spill out?"
"Yes, lord."
the same way, when a monk has developed and pursued

"In
the five-factored noble right concentration in this way, then

whichever of the six higher knowledges he turns his mind to
know and realize, he can witness them for himself whenever
"Suppose there were
a chariot on level ground at four cross
roads, harnessed to thoroughbreds, waiting with whips lying
ready, so that a skilled driver, a trainer of tamable horses, might
mount and taking the reins with his left hand and the whip
with his right drive out and back, to whatever place and by
whichever road he liked; in the same way, when a monk has
developed and pursued the five-factored noble right concentra
tion in this way, then whichever of the six higher knowledges he
turns his mind to know and realize, he can witness them for
he wants, he wields manifold supranormal powers.
"If

through walls, ramparts, and mountains as if through space. He
dives in and out of the earth as if it were water. He walks on
water without sinking as if it were dry land. Sitting cross-legged
he flies through the air like a winged bird. With his hand he
touches and strokes even the sun and moon, so mighty and
powerful. He exercises influence with his body even as far as
the Brahma worlds. He can witness this for himself whenever
"If
purified and surpassing the human both kinds of sounds:

divine and human, whether near or far. He can witness this for
Fives

"If

he wants, he recollects his manifold past lives (lit: previ
"If
ous homes), i.e., one birth, two births, three births, four, five,
ten, twenty, thirty, forty, fifty, one hundred, one thousand, one
hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction &
expansion, [recollecting], There I had such a name, belonged to
such a clan, had such an appearance. Such was my food, such my
experience of pleasure & pain, such the end of my life. Passing
away from that state, I re-arose there. There too I had such a
name, belonged to such a clan, had such an appearance. Such
was my food, such my experience of pleasure & pain, such the
end of my life. Passing away from that state, I re-arose here/ Thus
he remembers his manifold past lives in their modes and details.
"If
and surpassing the human beings passing away and re

appearing, and he discerns howthey are inferior & superior,
beautiful& ugly, fortunate &
unfortunate in accordance with
their kamma: These beings who were endowed with bad con
duct of body, speech, & mind, who reviled the noble ones, held
wrong views and undertook actions under the influence of
wrong views with the break-up of the body, after death, have
re-appeared in the plane of deprivation, the bad destination, the
"54
Fives
lower realms, in hell. But these beings who were endowed

with good conduct of body, speech, & mind, who did not revile
the noble ones, who held right views and undertook actions
under the influence of right views with the break-up of the
body, after death, have re-appeared in the good destinations, in
the heavenly world/ Thus by means of the divine eye, puri
fied and surpassing the human he sees beings passing away
and re-appearing, and he discerns how they are inferior & supe
rior, beautiful & ugly, fortunate & unfortunate in accordance
with their kamma. He can witness this for himself whenever
he wants, then through the ending of the fermentations,
"If
he enters & remains in the fermentation-free awareness-release

& discernment-release, having directly known & realized them
for himself right in the here & now. He can witness this for him
self whenever there is an opening/
That the Blessed One said. Gratified, the
is what monks
delighted in the Blessed One s words.
See also: DN 2; SN XXXV.99; AN 171.74; AN IV.41; AN VIII.63;

AN IX.35; AN IX.36
V.34 General Siha (On Giving)
near Vesali, in the Great Forest, at the Gabled Pavilion. Then

General Siha went to the Blessed One and, on arrival, having
bowed down to him, sat to one side. As he was sitting there he
said to the Blessed One: it
possible, lord, to point out a fruit
"Is
of giving visible in the here & now?"

"It is possible, Siha. One who gives, who is a master of
giving, is dear & charming to people And
at large. the fact that
one who who
a master of giving, is dear
gives, is charming to &
people at large: this is a fruit of giving visible in the here now. &
"Furthermore, good people, people of integrity, admire one
who gives, who is a master of giving. And the fact that good
people, people of integrity, admire one who gives, who is a master
of giving: this, too, is a fruit of giving visible in the here & now.
"Furthermore, the fine reputation of one who is gives, who is a
master of giving, is spread far & wide. And the fact that the fine
Fives
reputation of one who gives, who is a master of giving, is spread

far &
wide: this, too, is a fruit of giving visible in the here & now.
"Furthermore, when one who gives, who is a master of
giving, approaches any assembly of people noble warriors,
brahmans, householders, or contemplatives he/she does so
confidently &
without embarrassment. And the fact that when
one who gives, who is a master of giving, approaches any assem
bly of people noble warriors, brahmans, householders, or
contemplatives he/she does so confidently & without embar
rassment: this, too, is a fruit of giving visible in the here & now.
"Furthermore, at the break-up of the body, after death, one
who gives, who is a master of giving, reappears in a good desti
nation, the heavenly world. And the fact that at the break-up of
the body, after death, one who gives, who is a master of giving,
reappears in a good destination, the heavenly world: this is a
fruit of giving in the next life."
When this was said, General Siha said to the Blessed One:
"As for the four fruits of giving visible in the here & now that
have been pointed out by the Blessed One, it s not the case that I
go by conviction in the Blessed One with regard to them. I know
them, too. I am one who gives, a master of giving, dear & charm
ing to people at large. I am one who gives, a master of giving;
good people, people of integrity, admire me. I am one who gives,
a master of giving, and my fine reputation is spread far & wide:
Siha is one who gives, a doer, a supporter of the Sarigha. I am
one who gives, a master of giving, and when I approach any
assembly of people noble warriors, brahmans, householders, or
contemplatives I do so confidently & without embarrassment.
"But when the Blessed One
says to me, At the break-up of
the body, after death, one who gives, who is a master of giving,
reappears in a good destination, the heavenly world/ that I do
not know. That is where I go by conviction in the Blessed One."
it is, Siha. So it is. At the break-up of the body, after
"So
death, one who gives, who is a master of giving, reappears in a

good destination, the heavenly world."
One who gives is dear.

People at large admire him.
He gains honor. His status grows.
He enters an assembly unembarrassed.
He is confident the man unmiserly.
136 Fives
Therefore the wise give gifts.

Seeking bliss,
they would subdue the stain
of miserliness.
Established in the three-fold heavenly world,
they enjoy themselves long
in fellowship with the devas.
Having made the opportunity for themselves,

having done what is skillful,
then when they fall from here
they fare on, self-radiant, in Nandana
[the garden of the devas].
There they delight, enjoy, are joyful,
replete with the five sensuality strings.
Having followed the words of the sage who is Such,
they enjoy themselves in heaven
disciples of the One Well-gone.
See also: SN III 19-20; AN 111.58; AN VIL49; AN VIII.54; Hi 26
THE VERSES FROM THE THREE DISCOURSES MARKED WITH

ASTERISKS BELOW ARE OFTEN CHANTED BY MONKS AS
BLESSINGS AT MEALS OR OTHER OFFERINGS.
V.36 Seasonable Gifts*
"There are these five seasonable gifts. Which five? One gives to
a newcomer. One gives to one going away. One gives to one
who is ill. One gives in time of famine. One sets the first fruits of
field & orchard in front of those who are virtuous. These are the
five seasonable gifts/
In the proper season they give

those with discernment,
responsive, free from stinginess.
Having been given in proper season,
with hearts inspired by the noble ones
straightened, Such
their offering bears an abundance.
Fiives 1-57
Those who rejoice in that gift

or give assistance,
they, too,have a share of the merit,
and the offering isn t depleted by that.
So, with an unhesitant mind,
one should give where the gift bears great fruit.
Merit is what establishes
living beings in the next life.
V.37AMeal*
giving a meal, the donor gives five things to the recipient.

"In
Which five? He/she gives life, beauty, happiness, strength, &

quick- wittedness. Having given life, he/she has a share in long
life, either human or divine. Having given beauty, he/she has a
share in beauty, either human or divine. Having given happi
ness, he/she has a share in happiness, either human or divine.
Having given strength, he/she has a share in strength, either
human or divine. Having given quick-wittedness, he/she has a
share in quick- wittedness, either human or divine. In giving a
meal, the donor gives these five things to the recipient/
The enlightened person giving strength,
life,
beauty, quick-wittedness
the wise person, a giver of happiness
attains happiness himself.
Having given strength, beauty,
life,
happiness, & quick-wittedness,

he has long life & status
wherever he arises.
See also: AN VM; Hi 26
V.38 Conviction
"For a lay person, there are these five rewards of conviction.

Which five?
"When the truly good people in the world show compas
sion, they will first show compassion to people of conviction,
and not to people without conviction. When visiting, they first
138 Fives
visit people of conviction, and not people without conviction.

When accepting gifts, they will first accept those from people
with conviction, and not from people without conviction. When
teaching the Dhamma, they will first teach those with convic
tion, and not those without conviction. A person of conviction,
on the break-up of the body, after death, will arise in a good
destination, the heavenly world. For a lay person, these are the
five rewards of conviction.
"Just as a large banyan tree, on level ground where four
roads meet, is a haven for the birds all around, even so a lay
person of conviction is a haven for many people: monks, nuns,
male lay followers, & female lay followers/
A massive tree
whose branches carry fruits & leaves,
with trunks & roots
& an abundance of fruits:
There the birds find rest.
In that delightful sphere

they make their home.
Those seeking shade
come to the shade,
those seeking fruit
find fruit to eat.
So with the person consummate

in virtue & conviction,
humble, sensitive, gentle,
delightful, & mild:
To him come those without fermentation
free from passion,
free from aversion,
free from delusion
the field of merit for the world.
They teach him the Dhamma

that dispels all stress.
And when he understands,
he is freed from fermentations,
totally unbound.
See also: Iti 107

Fiives
V.41 Benefits to be Obtained (from Wealth)*

he was sitting there the Blessed One said to him: "There are
these five benefits that can be obtained from wealth. Which five?
disciple of the noble ones
using the wealth earned through his efforts & enterprise,
amassed through the strength of his arm, and piled up through
the sweat of his brow, righteous wealth righteously gained
provides himself with pleasure & satisfaction, and maintains
that pleasure rightly. He provides his mother & father with
pleasure & satisfaction, and maintains that pleasure rightly. He
provides his children, his wife, his slaves, servants, & assistants
with pleasure & satisfaction, and maintains that pleasure
rightly. This is the first benefit that can be obtained from wealth.
"Furthermore, the disciple of the noble ones using the
wealth earned through his efforts & enterprise, amassed
through the strength of his arm, and piled up through the sweat
of his brow, righteous wealth righteously gained provides his
friends & associates with pleasure & satisfaction, and maintains
that pleasure rightly. This is the second benefit that can be
obtained from wealth.
of his brow, righteous wealth righteously gained wards off
from calamities coming from fire, flood, kings, thieves, or hate
ful heirs,and keeps himself safe. This is the third benefit that
can be obtained from wealth.
of his brow, righteous wealth righteously gained performs the
five oblations: to relatives, guests, the dead, kings, &
devas. This
is the fourth benefit that can be obtained from wealth.

of his brow, righteous wealth righteously gained institutes
offerings of supreme aim, heavenly, resulting in happiness,
140 Fives
leading to heaven, given to priests & contemplatives who abstain

from intoxication & heedlessness, who endure all things with
patience & humility, each taming himself, each restraining him
self, each taking himself to Unbinding. This is the fifth benefit that
can be obtained from wealth.
it so happens that, when a disciple of the noble ones
"If
obtains these five benefits from wealth, his wealth goes to deple
tion, the thought occurs to him, Even though my wealth has gone
to depletion, I have obtained the five benefits that can be obtained
from wealth/ and he feels no remorse. If it so happens that, when
a disciple of the noble ones obtains these five benefits from
wealth, his wealth increases, the thought occurs to him, I have
obtained the five benefits that can be obtained from wealth, and
my wealth has increased/ and he feels no remorse. So he feels no
remorse in either case/
My wealth has been enjoyed,

my dependents supported,
protected from calamities by me.
I have given supreme offerings
& performed the five oblations.
I have provided for the virtuous,
the restrained,
followers of the celibate life.
For whatever aim a wise householder
would desire wealth,
that aim have I attained.
I have done what will not lead to future distress/
When this is recollected by a mortal,

a person established
in the Dhamma of the noble ones,
he is praised in this life
and, after death, rejoices in heaven.
See also: SN 111.19; AN IV.62; AN VI.45; AN VII.6-7
V.43 What is Welcome

and, on arrival, having bowed down to him, sat to one side. As he
was sitting there the Blessed One said to him: "These five things,
Fives 141
householder, are welcome, agreeable, pleasant, & hard to obtain

in the world. Which five?
"Long life is welcome, agreeable, pleasant, & hard to obtain
in the world.
"Beauty is welcome, agreeable, pleasant, & hard to obtain in
the world.
"Happiness is welcome, agreeable, pleasant, & hard to
obtain in the world.
"Status is welcome, agreeable, pleasant, & hard to obtain in
the world.
"Rebirth in heaven is welcome, agreeable, pleasant, & hard
to obtain in the world.
you, these five things are not to be obtained by
"Now, I tell
reason of prayers or wishes. If they were to be obtained by

reason of prayers or wishes, who here would lack them? It s not
fitting for the disciple of the noble ones who desires long life to
pray for it or to delight in doing so. Instead, the disciple of the
noble ones who desires long life should follow the path of prac
tice leading to long life. In so doing, he will attain long life, either
human or divine.
"It s not noble ones who desires
fitting for the disciple of the
beauty prayto or to for it
delight in doing so. Instead, the disci
ple of the noble ones who desires beauty should follow the path
of practice leading to beauty. In so doing, he will attain beauty,
either human or divine.
s not fitting for the disciple of the noble ones who desires
"It
happiness to pray for it or to delight in doing so. Instead, the

disciple of the noble ones who desires happiness should follow
the path of practice leading to happiness. In so doing, he will
attain happiness, either human or divine.
"It
status to pray for it or to delight in doing so. Instead, the disci

ple of the noble ones who desires status should follow the path
of practice leading to status. In so doing, he will attain status,
either human or divine.
"It
rebirth in heaven to pray for it or to delight in doing so. Instead,

the disciple of the noble ones who desires rebirth in heaven
should follow the path of practice leading to rebirth in heaven.
In so doing, he will attain rebirth in heaven."
Fives
Long beauty, status, honor,

life,
heaven, high birth:

To those who delight
in aspiring for these things
in great measure, continuously,
the wise praise needfulness
in making merit.
The wise person, heedful,

acquires a two-fold welfare:
welfare in this life &
welfare in the next.
By breaking through to his welfare
he s called enlightened,
wise.
See also: MN 126; SN XXIL101; SN XLIL6
V.49 The Kosalan (On Grief)
This discourse gives the Buddha s recommendations for dealing

with grief. The passage discussing eulogies, chants, etc., is a reference
to funeral customs designed to channel the feelings of the bereaved in a
productive direction. As the Buddha notes, as long as these seem to be

serving a purpose, engage in them. Once they no longer seem to be
serving a purpose, and one finds that one is indulging in grief, one
should return to the important duties of one s life.
Once the Blessed One was staying near Savatthi in Jeta s Grove,
Anathapindika s monastery. Then King Pasenadi the Kosalan
sat to one side. Now, at that time Queen Mallika died. Then a
certain man went to the king and whispered in his ear: "Your
majesty, Queen Mallika has died/ When this was said, King
Pasenadi the Kosalan sat there miserable, sick at heart, his
shoulders drooping, his face down, brooding, at a loss for
words. Then the Blessed One saw the king sitting there miser
able, sick at heart at a loss for words, and so said to him,
...
"There are these five

things, great king, that cannot be gotten by
a contemplative, a priest, a deva, a Mara, a Brahma, or anyone
at all in the world. Which five?
Fives
May what is subject to aging not age/ This is something

"
that cannot be gotten by a contemplative, a priest, a deva, a

Mara, a Brahma, or anyone at all in the world.
May what
is subject to illness not grow ill/ This is some
"
thing that cannot be gotten by a contemplative, a priest, a deva,

a Mara, a Brahma, or anyone at all in the world.
"May
what is subject to death not die/ This is something
May what is subject to ending not end/ This is something
"

"May
what is subject to destruction not be destroyed/ This
is something that cannot be gotten by a contemplative, a priest,
a deva, a Mara, a Brahma, or anyone at all in the world.
happens
"Now, it an ordinary uninstructed person that
to
something that is subject to aging ages. With the aging of what is
subject to aging, he doesn t reflect: It doesn t happen only to me
that what is subject to aging will age. To the extent that there are
beings past & future, passing away & re-arising it happens to
all them that what is subject to aging will age. And if, with the
of
aging of what is subject to aging, I were to sorrow, grieve, lament,
beat my breast, & become distraught, food would not agree with
me, my body would become unattractive, my affairs would go
untended, my enemies would be gratified and my friends
unhappy/ So, with the aging of what is subject to aging, he sor
rows, grieves, laments, beats his breast, & becomes distraught.
This is called an ordinary uninstructed person pierced by the
poisoned arrow of sorrow, tormenting himself.
"Furthermore, it happens to an ordinary uninstructed
person that something that is subject to illness grows ill ... that
something subject to death dies ... that something subject to
ending ends ... that something subject to destruction is
destroyed. With the destruction of what is subject to destruc
tion, he doesn doesn t happen only to me that what
t reflect: It
is subject to destruction will be destroyed. To the extent that

there are beings past & future, passing away &
re-arising it
happens to all of them that what is subject to destruction will be

destroyed. And if, with the destruction of what is subject to
destruction, I were to sorrow, grieve, lament, beat my breast, &
become distraught, food would not agree with me, my body
144 Fives
would become unattractive, my affairs would go untended, my

enemies would be gratified and my friends unhappy/ So, with
the destruction of what is subject to destruction, he sorrows,
grieves, laments, beats his breast, & becomes distraught. This is
called an ordinary uninstructed person pierced by the poisoned
arrow of sorrow, tormenting himself.
"Now, it happens to an instructed disciple of the noble ones
that something that is subject to aging ages. With the aging of

what is subject to aging, he reflects: It doesn t happen only to
me that what is subject to aging will age. To the extent that there
are beings past & future, passing away & re-arising it hap
pens to all of them that what is subject to aging will age. And if,
with the aging of what is subject to aging, I were to sorrow,
grieve, lament, beat my breast, & become distraught, food
would not agree with me, my body would become unattractive,
my affairs would go untended, my enemies would be gratified
and my friends unhappy/ So, with the aging of what is subject
to aging, he doesn t sorrow, grieve, or lament, doesn t beat his
breast or become distraught. This is called an instructed disciple
of the noble ones who has pulled out the poisoned arrow of
sorrow pierced with which the ordinary uninstructed person
torments himself. Sorrowless, arrowless, the disciple of the
noble ones is totally unbound right within himself.
"Furthermore, it happens to an instructed disciple of the
noble ones that something that is subject to illness grows ill ...
that something subject to death dies that something subject to

...
ending ends ... that something subject to destruction is

destroyed. With the destruction of what is subject to destruc
tion, he reflects: It doesn t
happen only to me that what is
subject to destruction will be destroyed. To the extent that there
are beings past &
future, passing away &
re-arising it hap
pens to all of them that what is subject to destruction will be
destroyed. And if, with the destruction of what is subject to
destruction, I were to sorrow, grieve, lament, beat my breast, &
become distraught, food would not agree with me, my body
would become unattractive, my affairs would go untended, my
enemies would be gratified and my friends unhappy/ So, with
the destruction of what is subject to destruction, he doesn t
sorrow, grieve, or lament, doesn t beat his breast or become dis
traught. This is called an instructed disciple of the noble ones
who has pulled out the poisoned arrow of sorrow pierced with
F,ives
145-
which the ordinary uninstructed person torments himself.

Sorrowless, arrowless, the disciple of the noble ones is totally
unbound right within himself.
"These are the five
things, great king, that cannot be gotten by
a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at
all in the world."
Not by sorrowing,
not by lamenting,
is any aim accomplished here,
not even a bit.
Knowing you re sorrowing & in pain,
your enemies are gratified.
But when a sage
with a sense for determining what is his aim
doesn t waver in the face of misfortune,
his enemies are pained,
seeing his face unchanged, as of old.
Where & however an aim is accomplished
through eulogies, chants, good sayings,
donations, & family customs,
follow them diligently there & that way.
But if you discern that your own aim

or that of others
not gained in this way,
is
acquiesce [to the nature of things]

unsorrowing, with the thought:
What important work
am I doing now?
See also: SN XLVIL13; Ud V.I; Ud VIII.8; Sn 1118; Thig 111.5; Thig VI.l
V.51 Obstacles
On one occasion the Blessed One was staying at Savatthi, in

Jeta sGrove, Anathapindika s Monastery. There he addressed
the monks, "Monks!"
"Yes, lord," the monks replied to the Blessed One.
,
46 ives
The Blessed One said: "These five are obstacles, hindrances

that overwhelm awareness and weaken discernment. Which five?
"Sensual desire is an obstacle, a hindrance that overwhelms
awareness and weakens discernment. Ill will Sloth & drowsi

. . .
ness ... Restlessness & anxiety ... Uncertainty is an obstacle, a

hindrance that overwhelms awareness and weakens discern
ment. These are the five obstacles, hindrances that overwhelm
awareness and weaken discernment. And when a monk has not
abandoned these five obstacles, hindrances that overwhelm
awareness and weaken discernment, when he is without
strength and weak in discernment: for him to understand what
is for his own benefit, to understand what is for the benefit of
others, to understand what is for the benefit of both, to realize a

superior human state, a truly noble distinction in knowledge &
vision: that is impossible.
"Suppose river, flowing down from the moun
there were a
tains going current
far, itsswift, carrying everything with
it and a man would open channels leading away from it on
both sides, so that the current in the middle of the river would be
dispersed, diffused, & dissipated; it wouldn t go far, its current
wouldn t be swift, and it wouldn t carry everything with it. In
the same way, when a monk has not abandoned these five obsta
cles, hindrances that overwhelm awareness and weaken
discernment, when he is without strength and weak in discern
ment for him to understand what is for his own benefit, to
understand what is for the benefit of others, to understand what
is for the benefit of both, to realize a superior human state, a
truly noble distinction in knowledge &
vision: that is impossible.
"Now, when monk
has abandoned these five obstacles,
a
hindrances that overwhelm awareness and weaken discern
ment, when he is strong in discernment: for him to understand
what is for his own benefit, to understand what is for the benefit
of others, to understand what is for the benefit of both, to realize
a superior human state, a truly noble distinction in knowledge
& vision: that is possible.
"Suppose there were a river, flowing down from the moun
tains going current swift, carrying everything with it and
far, its
a man would close the channels leading away from it on both
sides, so that the current in the middle of the river would be undis-
persed, undiffused, &
undissipated; it would go far, its current
everything with it. In the same way, when a monk
swift, carrying
has abandoned these five obstacles, hindrances that overwhelm
Fives 47
awareness and weaken discernment, when he is strong in dis

cernment: for him to understand what is for his own benefit, to
understand what is for the benefit of others, to understand what
is for the benefit of both, to realize a superior human state, a
truly noble distinction in knowledge &
vision: that is possible."
See also: DN 2; SN XLVL51; AN IX.64
V.53 Factors (for Exertion)
are the five factors for exertion. Which five?

"These
is the case where a monk has conviction, is con

"There
vinced of the Tathagata s Awakening: Indeed, the Blessed One

is pure &
rightly self-awakened, consummate in knowledge &
conduct, well-gone, an expert with regard to the world, unex
celled as a trainer for those people fit to be tamed, the Teacher of
divine &
human beings, awakened, blessed/
"He is free from illness & discomfort, endowed with good
digestion not too cold, not too hot, of moderate strength fit
for exertion.
"He is neither fraudulent nor deceitful. He declares himself
to the Teacher or to his wise friends in the holy life in line with
what he actually is.
"He
keeps his energy aroused for abandoning unskillful
mental qualities and taking on skillful mental qualities. He is
steadfast, solid in his effort, not shirking his duties with regard
to skillful mental qualities.
is discerning, endowed with discernment leading to the
"He
arising of the goal noble, penetrating, leading to the right

ending of stress.
"These are the five factors for exertion."
See also: AN VIII.80; Sn 1112; Thag 1.39
V.57 Subjects for Contemplation
are these five facts that one should reflect on often,

"There
whether one is a woman or a man, lay or ordained. Which five?

I am subject to
aging, have not gone beyond aging/ This is
"
the first fact that one should reflect on often . .

148 Fives
"
I am subject to illness, have not gone beyond illness ....

"
I am subject to death, have not gone beyond death ....

"
I will grow different, separate from all that is dear &

appealing to me ....
"
I am the owner of my actions (kamma), heir to my actions,

born of my actions, related through my actions, and have my
actions as my arbitrator. Whatever I do, for good or for evil, to
that will heir ....
I fall
are the five facts that one should reflect on often,

"These
whether one is a woman or a man, lay or ordained.

"Now, based on what line of reasoning should one often
reflect... that I am subject to aging, have not gone beyond
aging ? There are beings who are intoxicated with a [typical]

youth s intoxication with youth. Because of that intoxication
with youth, they conduct themselves in a bad way in body... in
speech... and in mind. But when they often reflect on that fact,
that youth s intoxication with youth will either be entirely aban
doned or grow weaker....
reflect... that I am subject to illness, have not gone beyond ill

ness There are beings who are intoxicated with a [typical]
?
healthy person s intoxication with health. Because of that intoxi

cation with health, they conduct themselves in a bad way in
body... in speech... and in mind. But when they often reflect on
that fact, that healthy person s intoxication with health will
either be entirely abandoned or grow weaker....
reflect... that I am subject to death, have not gone beyond

death ? There are beings who are intoxicated with a [typical]
living person s intoxication with life. Because of that intoxica
tion with life, they conduct themselves in a bad way in body... in
speech.. .and in mind. But when they often reflect on that fact,
that living person s intoxication with life will either be entirely
abandoned or grow weaker....
reflect... that I will grow different, separate from all that is dear
& appealing to me ? & passion
There are beings who feel desire
for the things they find dear appealing. Because &
of that pas
sion, they conduct themselves in a bad way in body.. .in
speech... and in mind. But when they often reflect on that fact,
that desire & passion for the things they find dear & appealing
will either be entirely abandoned or grow weaker....
Fives 49
based on what line of reasoning should one often

"Now,
reflect... 1 am the owner of my actions, heir to my actions,

that
actions as my arbitrator. Whatever I do, for good or for evil, to
that will heir ? There are beings who conduct themselves
I fall
in a bad way in body. .in speech.. .and in mind. But when they
often reflect on that fact, that bad conduct in body, speech, &
mind will either be entirely abandoned or grow weaker....
"Now, a disciple of the noble ones considers this: I am not
the only one subject to aging, who has not gone beyond aging.
To the extent that there are beings past & future, passing away
& re-arising all beings are subject to aging, have not gone
beyond aging/ When he/she often reflects on this, the [factors
of the] path take birth. He/she sticks with that path, develops it,
cultivates it. As he/she sticks with that path, develops it, & cul
tivates it, the fetters are abandoned, the obsessions destroyed.
"Further, a disciple of the noble ones considers this: 1 am not
the only one subject to illness, who has not gone beyond ill
ness .... I am not the only one subject to death, who has not
gone beyond death .... I am not the only one who will grow dif
ferent, separate from all that is dear & appealing to me ....
"A
disciple of the noble ones considers this: I am not the only
one who is the owner of my
actions, heir to actions, born of
my
my actions, related through actions, and have
my my
actions as
my arbitrator; who whatever do, for good or for evil, to that
I
will I fall heir. To the extent that there are beings past &
future,
passing away &
re-arising all beings are the owners of their
actions, heir to their actions, born of their actions, related
through their actions, and have their actions as their arbitrator.
Whatever they do, for good or for evil, to that will they fall heir.
When he/she often reflects on this, the [factors of the] path take
birth. sticks with that path, develops it, cultivates it. As
He/she
he/she with that path, develops it, & cultivates it, the fet
sticks
ters are abandoned, the obsessions destroyed."
to birth, subject to aging,

"Subject
subject to death,
ordinary people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
Fives
it would not be fitting for me,

living as they do."
As I maintained this attitude

knowing the Dhamma
without acquisitions
I overcame all intoxication
with health, youth, & life

as one who sees
renunciation as security,
rest.
For me, energy arose,

Unbinding was clearly seen.
There s now no way
Icould partake of sensuality.
Having followed the celibate life,
I will not return."
See also: AN 117.39; AN X.48
V.64 Growth
This discourse helps to explain why, in the pre-modern period,

Theravada countries enjoyed the world s highest female literacy rates.
"A female
disciple of the noble ones who grows in terms of these
five types of growth grows in the noble growth, grasps hold of
what is essential, what is excellent in the body. Which five? She
grows in terms of conviction, in terms of virtue, in terms of learn
ing, interms of generosity, in terms of discernment. Growing in
terms of these five types of growth, the female disciple of the
noble ones grows in the noble growth, grasps hold of what is
essential, what is excellent in the body.
"Growing & virtue,

in conviction
discernment, generosity, & learning,
a virtuous female lay disciple
such as this
takes hold of the essence within herself."
See also: AN VII. 6; AN VIII.54

F,ives
15-1
V.73 One Who Dwells in the Dhamma

Then a certain monk went to the Blessed One and, on arrival,
there he said to the Blessed One, One who dwells in the
"
Dhamma, one who dwells in the Dhamma thus it is said, lord. :
To what extent is a bhikkhu one who dwells in the Dhamma?"

"Monk, there is the case where a monk studies the Dhamma:
dialogues, narratives of mixed prose and verse, explanations,

verses, spontaneous exclamations, quotations, birth stories,
amazing events, question & answer sessions [the earliest classi
fications of the Buddha s teachings]. He spends the day in
Dhamma-study. He neglects seclusion. He doesn t commit him
self to internal tranquility of awareness. This is called a monk
who is keen on study, not one who dwells in the Dhamma.
"Then there is the case where a monk takes the Dhamma as
he has heard & studied it and teaches it in full detail to others.
He spends the day in Dhamma-description. He neglects seclu
sion. He doesn t commit himself to internal tranquility of
awareness. This is called a monk who is keen on description,
not one who dwells in the Dhamma.
he has heard & studied it and recites it in full detail. He spends

the day in Dhamma-recitation. He neglects seclusion. He
doesn t commit himself to internal tranquility of awareness.
This is called a monk who is keen on recitation, not one who
dwells in the Dhamma.
he has heard & studied it and thinks about it, evaluates it, and
examines it with his intellect. He spends the day in Dhamma-
thinking. He neglects seclusion. He doesn t commit himself to
internal tranquility of awareness. This is called a monk who is
keen on thinking, not one who dwells in the Dhamma.
"Then there is the case where a monk studies the Dhamma:
dialogues, narratives of mixed prose and verse, explanations,

amazing events, question & answer sessions [the earliest classi
fications of the Buddha s teachings]. He doesn t spend the day
in Dhamma-study. He doesn t neglect seclusion. He commits
himself to internal tranquility of awareness. This is called a
monk who dwells in the Dhamma.
Fives
"Now, monk, I have taught you the person who is keen on
study, the one who is keen on description, the one who is keen
on recitation, the one who is keen on thinking, and the one who
dwells in the Dhamma. Whatever a teacher should do seeking
the welfare of his disciples, out of sympathy for them that
have I done for
you. Over there are the roots of trees; over there,
empty dwellings. Practice jhana, monk. Don t be heedless.
Don t later fall into regret. This is our message to you."
See also: AN VIL64
V.75 The Warrior (1)
This discourse is addressed to monks, and deals with their battle to

maintain their celibacy and to come out victorious in the practice. The
Buddha compares the victorious monk to a victorious warrior, an anal
ogy that was probably intended to appeal to the monks masculine
pride (see AN
VIL48). In this analogy, a celibate is not a wimp, but is
instead a warrior to the highest degree. Because the first confrontation
for a man trying to maintain his celibacy involves his attraction to
women, women play the role of first-line enemy in this discourse.
Unfortunately, we have no record of how the Buddha advised his nun
followers on how to maintain their celibacy, so we don t know if he
would have used a woman-warrior analogy when teaching them to
resist their attraction to men, or if he would have replaced it with
another analogy to appeal more specifically to their feminine pride
(again, see AN
VIL48). However, there are discourses in the Pali
Canon that depict nuns as successfully maintaining their celibacy
when confronted by men in the forest. A
prime example is Thig XIV;
other examples of nuns resisting temptation are in the Bhikkhunl
Samyutta. Ultimately, of course, the true enemy lies, not without, but
within. This why the monk in this discourse has to go off alone and
put an end to the fermentation of sensual passion in his own mind
before he can be considered truly victorious.
"Monks, there are these five types of warriors who can be found
existing in the world. Which five?

"There is the case of a warrior who, on
seeing a cloud of dust
[stirred up by the enemy army], falters, faints, doesn t steel him
self, can t engage in the battle. Some warriors are like this. This is
the first type of warrior who can be found existing in the world.
Fives
"Then there is the warrior who can handle the cloud of dust,
but on seeing the top of the enemy s banner, he falters, faints,

doesn t steel himself, can t engage in the battle. Some warriors
are like this. This is the second type of warrior who can be
found existing in the world.
"Then there is the warrior who can handle the cloud of dust
& the top of the enemy s banner, but on hearing the tumult [of
the approaching forces], he falters, faints, doesn t steel himself,
can t engage in the battle. Some warriors are like this. This is the
third type of warrior who can be found existing in the world.
the top of the enemy s banner, & the tumult, but when in hand-
to-hand combat he is struck and falls wounded. Some warriors
are like this. This is the fourth type of warrior who can be found
existing in the world.
the top of the enemy s banner, the tumult, & the hand-to-hand
combat. On winning the battle, victorious in battle, he comes out
at the very head of the battle. Some warriors are like this. This is
the fifth type of warrior who can be found existing in the world.
"These are the five types of warriors who can be found

"In the same way, monks, there are these five warrior-like
people who can be found existing among the monks. Which five?
[1] "There is the case of the monk who, on seeing a cloud of
dust, falters, faints, doesn t steel himself, can t continue in the
celibate life. Declaring his weakness in the training, he leaves
the training and returns to the lower life. What is the cloud of
dust for him? There is the case of the monk who hears, In that
village or town over there is a woman or girl who is shapely,
good-looking, charming, endowed with the foremost lotus-like
complexion. On hearing this, he falters, faints, doesn t steel
himself, can t continue in the celibate life. Declaring his weak
ness in the training, he leaves the training and returns to the
lower life. That, for him, is the cloud of dust. This person, I tell
you, is like the warrior who, on seeing a cloud of dust, falters,
faints, doesn t steel himself, can t engage in the battle. Some
people are like this. This is the first type of warrior-like person
who can be found existing among the monks.
[2] "Then there is the case of the monk who can handle the
cloud of dust, but on seeing the top of the enemy s banner, he
Fives
doesn t steel himself, can t continue in the celibate

falters, faints,
Declaring his weakness in the training, he leaves the training
life.
and returns to the lower life. What is the top of the banner for
him? There is the case of the monk who not only hears that In
that village or town over there is a woman or girl who is shapely,
good-looking, charming, endowed with the foremost lotus-like
complexion. He
sees for himself that in that village or town over
there is a woman or girl who is shapely, good-looking, charming,
endowed with the foremost lotus-like complexion. On seeing
her, he falters, faints, doesn t steel himself, can t continue in the
celibate Declaring his weakness in the training, he leaves the
life.
training and returns to the lower life. That, for him, is the top of the
banner. This person, I tell you, is like the warrior who can handle
the cloud of dust, but on seeing the top of the enemy s banner, he
falters, faints, doesn t steel himself, can t engage in the battle. Some
people are like this. This the second type of warrior-like person
is

cloud of dust & the top of the enemy s banner, but on hearing
the tumult [of the approaching forces], he falters, faints, doesn t
steel himself, can t continue in the celibate life. Declaring his
weakness in the training, he leaves the training and returns to
the lower life. What is the tumult for him? There is the case of
the monk who has gone to the wilderness, to the foot of a tree, or
to an empty building. A woman approaches him and giggles at
him, out
calls to him, laughs aloud, & teases him. On being gig
gled at, called out to, laughed at, & teased by the woman, he
falters, faints, doesn t steel himself, can t continue in the celibate
Declaring his weakness in the training, he leaves the training

life.
and returns to the lower life. That, for him, is the tumult. This
I tell you, is like the warrior who can handle the cloud of
person,
dust & the top of the enemy s banner, but on hearing the tumult
he falters, faints, doesn t steel himself, can t engage in the battle.
Some people are like this. This is the third type of warrior-like
person who can be found existing among the monks.
[4] there is the case of the monk who can
"Then handle the
cloud of dust, the top of the enemy s banner, & the tumult, but
when in hand-to-hand combat he is struck and falls wounded.
What is the hand-to-hand combat for him? There is the case of the
monk who has gone to the wilderness, to the foot of a tree, or to
an empty building. A woman approaches him and sits down
rives iff
right next to him, lies down right next to him, throws herself all
over him. When she down right next to him, lies down right
sits
next to him, and throws herself all over him, he without
renouncing the training, without declaring his weakness
engages in sexual intercourse. This, for him, is hand-to-hand
combat. This person, I tell you, is like the warrior who can handle
the cloud of dust, the top of the enemy s banner, & the tumult,
but when in hand-to-hand combat he is struck and falls
wounded. Some people are like this. This is the fourth type of
warrior-like person who can be found existing among the monks.
cloud of dust, the top of the enemy s banner, the tumult, &
hand-to-hand combat. On winning the battle, victorious in
battle, he comes out at the very head of the battle. What is vic
tory in the battle for him? There is the case of the monk who has
gone to the wilderness, to the foot of a tree, or to an empty
dwelling. Awoman approaches him and sits down right next to
him, down right next
lies to him, throws herself all over him.
When she sits down right next to him, lies down right next to
him, and throws herself all over him, he extricates himself, frees
himself, and goes off where he will.
"He resorts to a secluded
dwelling place: the wilderness, the
foot of a tree, a mountain, a glen, a hillside cave, a charnel
ground, a forest grove, the open air, a haystack. Having gone to
the wilderness, the foot of a tree, or an empty building, he sits
down, crosses his legs, holds his body erect, and brings mind-
fulness to the fore.
"Abandoning covetousness with regard to the world, he
dwells with an awareness devoid of covetousness. He cleanses
his mind of covetousness. Abandoning ill will & anger, he
dwells with an awareness devoid of ill will, sympathetic with
the welfare of all living beings. He cleanses his mind of ill will &
anger. Abandoning sloth & drowsiness, he dwells with an
awareness devoid of sloth & drowsiness, mindful, alert, percipi
ent of light. He cleanses his mind of sloth & drowsiness.
Abandoning restlessness & anxiety, he dwells undisturbed, his
mind inwardly stilled. He cleanses his mind of restlessness &
anxiety. Abandoning uncertainty, he dwells having crossed over
uncertainty, with no perplexity with regard to skillful mental
qualities. He cleanses his mind of uncertainty.
"Having abandoned these
five hindrances, corruptions of
awareness that weaken discernment, then quite withdrawn
Fiives
from sensuality, withdrawn from unskillful (mental) qualities

he enters & remains in the first jhana: rapture & pleasure born
from withdrawal, accompanied by directed thought & evalua
tion. With the stilling of directed thought & evaluation, he
enters & remains in the second jhana: rapture & pleasure born
of concentration, unification of awareness free from directed
thought &
evaluation internal assurance. With the fading of
rapture, he remains in equanimity, mindful &
fully aware, and
physically sensitive of pleasure. He enters &
remains in the
equanimity & mindfulness, neither pleasure nor pain.
"With his mind thus concentrated, purified, & bright,
unblemished, free from defects, pliant, malleable, steady, &
attained to imperturbability, he directs and inclines it to the
knowledge of the ending of the mental fermentations. He dis
cerns, as actually present, that This is stress ... This is the
it is
of stress ... This is the cessation of stress ... This is the

origination
way leading to the cessation of stress ... These are mental fermen
tations ... This is the origination of fermentations ... This is the
cessation of fermentations ... This is the way leading to the cessa
tion of fermentations/ His heart, thus knowing, thus seeing, is
released from the fermentation of sensuality, the fermentation of
becoming, the fermentation of ignorance. With release, there is the
knowledge, Released/ He discerns that Birth is ended, the holy
life fulfilled, the task done. There is nothing further for this world/
"This, for him, is victory in the battle. This person, I tell you,
is like the warrior who can handle the cloud of dust, the top of
the enemy s banner, the tumult, & hand-to-hand combat. On win

ning the battle, victorious in battle, he comes out at the very head
of the battle. Some people are like this. This is the fifth type of
warrior-like person who can be found existing among the monks.
"These are the five warrior-like
people who can be found
existing among the monks/
Fiives
V.76 The Warrior (2)
See the introduction to the preceding discourse.
"Monks, there are these five types of warriors who can be found
existing in the world. Which five?
"There is the case of a warrior who
taking his sword &
shield, strapping on his bow &
quiver goes down into the
thick of battle. There in the battle he strives & makes effort. But
while he is striving & making an effort, his opponents strike
him down and finish him off. Some warriors are like this. This is
the firsttype of warrior who can be found existing in the world.
"Then there is the warrior who
taking his sword shield, &
strapping on his bow &
quiver goes down into the thick of
battle. There in the battle he strives &
makes effort. But while he
is striving &
making an effort, his opponents wound him. He
gets carried out and taken to his relatives. But while he is being
taken to his relatives, before he has reached them he dies along
the way. Some warriors are like this. This is the second type of
warrior who can be found existing in the world.
"Then there is the warrior who
taking his sword & shield,
strapping on his bow & quiver goes down into the thick of
battle. There in the battle he strives & makes effort. But while he
is striving & making an effort, his opponents wound him. He gets
carried out and taken to his relatives, who nurse him and care for
him, but he dies of that injury. Some warriors are like this. This is
the third type of warrior who can be found existing in the world.
"Then there is the warrior who taking his sword & shield,
battle. There in the battle he strives & makes effort. But while he
is striving & making an effort, his opponents wound him. He
gets carried out and taken to his relatives. His relatives nurse
him and care for him, and he recovers from his injury. Some
warriors are like this. This is the fourth type of warrior who can
be found existing in the world.
"Then there is the warrior who taking his sword & shield,
battle. On winning the battle, victorious in battle, he comes out
at the very head of the battle. Some warriors are like this. This is
the fifth type of warrior who can be found existing in the world.
Fiives
"These are the five types of warriors who can be found

"In the same way, monks, there are these five warrior-like
people who can be found existing among the monks. Which five?
[1] "There is the case of the monk who dwells in dependence
on a certain village or town. Early in the morning, having put on
his robes and carrying his bowl &
outer robe, he goes into the
village or town for alms with his body, speech, mind unpro &
tected, with mindfulness unestablished, with his sense faculties
unguarded. There he sees a woman improperly dressed or half-
naked. As he sees her improperly dressed or half-naked, lust
ravages his mind. With his mind ravaged by lust, he without
renouncing the training, without declaring his weakness
engages in sexual intercourse. This person, I tell you, is like the
warrior who taking his sword & shield, strapping on his bow
& quiver goes down into the thick of battle. There in the battle
he strives & makes effort. But while he is striving & making an
effort, his opponents strike him down and finish him off. Some
people are like this. This is the firsttype of warrior-like person
[2] "Then there is the case of the monk who dwells in depen
dence on a certain village or town. Early in the morning, having
put on his robes and carrying his bowl & outer robe, he goes into
the village or town for alms with his body, speech, & mind
unprotected, with mindfulness unestablished, with his sense fac
ulties unguarded. There he sees a woman improperly dressed or
half-naked. As he sees her improperly dressed or half-naked, lust
ravages his mind. With his mind ravaged by lust, he burns in
body & mind. The thought occurs to him: What if I were to go to
the monastery and tell the monks: "Friends, I am assailed by lust,
overcome by lust. I can t continue in the celibate life. Declaring my
weakness in the training, renouncing the training, I will return to
the lower life/" He heads toward the monastery, but before he
arrives there, along the way, he declares his weakness in the train
ing, renounces the training, and returns to the lower life. This
person, I tell you, is like the warrior who taking his sword &
shield, strapping on his bow quiver & goes down into the thick
of battle. There in the battle he strives & makes effort. But while he
isstriving & making an effort, his opponents wound him. He gets
carried out and taken to his relatives. But while he is being taken
to his relatives, before he has reached them he dies along the way.
Fives
Some people are like this. This is the second type of warrior-like
put on his robes and carrying his bowl & outer robe, he goes into
the village or town for alms with his body, speech, & mind
unprotected, with mindfulness unestablished, with his sense fac
ulties unguarded. There he sees a woman improperly dressed or
half-naked. As he sees her improperly dressed or half-naked, lust
ravages his mind. With his mind ravaged by lust, he burns in
body & mind. The thought occurs to him: What if I were to go to
the monastery and tell the monks: "Friends, I am assailed by lust,
overcome by lust. I can t continue in the celibate life. Declaring
my weakness in the training, renouncing the training, I will
return to the lower life/" Going to the monastery, he tells the
monks, Friends, I am assailed by overcome by lust. I can t
lust,
continue in the celibate life. Declaring my weakness in the train
ing, renouncing the training, will return to the lower life/
I
"Then his
companions in the celibate life admonish &
instruct him, Friend, the Blessed One has said that sensual plea
sures are of little satisfaction, of much stress, much despair, &
greater drawbacks. The Blessed One has compared sensual
pleasures to a chain of bones of much stress, much despair, &
greater drawbacks. He has compared sensual pleasures to a
lump of flesh ... a grass torch ... a pit of glowing embers ... a
dream ... borrowed goods ... the fruits of a tree ... a slaughter
house ... spears & swords ... a poisonous snake of much stress,
much despair, &
greater drawbacks. Find delight, friend, in the
celibate life. Don
t declare your weakness in the training,
renounce the training, or return to the lower life/

"Thus admonished &
instructed by his companions in the
celibate life, he says, Even though the Blessed One has said that
sensual pleasures are of little satisfaction, of much stress, much
despair, & greater drawbacks, still I can t continue in the celibate
life. Declaring weakness in the training, renouncing the
my
training, I will return to the lower life/ So he declares his weak
ness in the training, renounces the training, and returns to the
lower life. This person, I tell you, is like the warrior who taking
his sword &
shield, strapping on his bow quiver goes down&
into the thick of battle. There in the battle he strives makes &
effort. But while he is striving &
making an effort, his opponents
wound him. He gets carried out and taken to his relatives, who
160 Fiives
nurse him and care for him, but he dies of that injury. Some
people are like this. This is the third type of warrior-like person
put on his robes and carrying his bowl & outer robe, he goes
into the village or town for alms with his body, speech, &
mind unprotected, with mindfulness unestablished, with his
sense faculties unguarded. There he sees a woman improperly
dressed or half-naked. As he sees her improperly dressed or
half-naked, lust ravages his mind. With his mind ravaged by
lust, he burns in body & mind. The thought occurs to him:
What if I were monastery and tell the monks:
to go to the
"Friends, I am overcome by lust. I can t con
assailed by lust,
tinue in the celibate life. Declaring my weakness in the training,
renouncing the training, I will return to the lower Going life."
to the monastery, he tells the monks, Friends, I am assailed by

lust, overcome by lust. I can t continue in the celibate life.
Declaring my weakness in the training, renouncing the training,
I will return to the lower life/
"Then his companions in the celibate life admonish &
instruct him, Friend, the Blessed One has said that sensual plea
sures are of little satisfaction, of much stress, much despair, &
greater drawbacks. The Blessed One has compared sensual
pleasures to a chain of bones of much stress, much despair, &
greater drawbacks. He has compared sensual pleasures to a
lump of flesh ... a grass torch ... a pit of glowing embers ... a
dream ... borrowed goods ... the fruits of a tree ... a slaughter
house ...
spears & swords a poisonous snake of much stress,
...
much despair, & greater drawbacks. Find delight, friend, in the

celibatelife. Don t declare your weakness in the training,
renounce the training, or return to the lower life.
"Thus admonished & instructed by his companions in the
celibate life, he responds, T will strive, friends. I will remember. I
will find delight in the celibate life. I won t yet declare weak my
ness in the training, renounce the training, or return to the lower
life/ This person, I tell you, is like the warrior who taking his
sword & shield, strapping on his bow & quiver goes down into
the thick of battle. There in the battle he strives & makes effort.
But while he striving & making an effort, his opponents
is
wound him. He gets carried out and taken to his relatives, who
nurse him and care for him, and he recovers from his injury.
Fives 161
Some people are like this. This is the fourth type of warrior-like
put on his robes and carrying his bowl & outer robe, he goes
into the village or town for alms with his body, speech, &
mind protected, with mindfulness established, with his sense
faculties guarded. On seeing a form with the eye, doesn t grasp
at any theme or particulars by which if he were to dwell with
out restraint over the faculty of the eye evil, unskillful

qualities such as greed or distress might assail him. He practices
with restraint. He guards the faculty of the eye. He achieves
restraint with regard to the faculty of the eye.
"On
"On
"On
"On
touching a tactile sensation with the body ....
"On
any theme or particulars by which if he were to dwell without
restraint with regard to the faculty of the intellect.
"Returning from his alms round, after his meal, he resorts to
a secluded dwelling place: the wilderness, the foot of a tree, a
mountain, a glen, a hillside cave, a charnel ground, a forest
grove, the open air, a haystack. Having gone to the wilderness,
the foot of a tree, or an empty building, he sits down, crosses his
legs, holds his body erect, and brings mindfulness to the fore.
"Abandoning covetousness with regard to the world, he
dwells with an awareness devoid of covetousness. He cleanses
his mind of covetousness. Abandoning ill will & anger, he
dwells with an awareness devoid of ill will, sympathetic with
the welfare of all living beings. He cleanses his mind of ill will &
anger. Abandoning sloth & drowsiness, he dwells with an
awareness devoid of sloth & drowsiness, mindful, alert, percipi
ent of light. He cleanses his mind of sloth & drowsiness.
Abandoning restlessness & anxiety, he dwells undisturbed, his
mind inwardly stilled. He cleanses his mind of restlessness &
anxiety. Abandoning uncertainty, he dwells having crossed over
uncertainty, with no perplexity with regard to skillful mental
qualities. He cleanses his mind of uncertainty.
i6z Fives
"Having abandoned these five hindrances, corruptions of

awareness that weaken discernment, then quite withdrawn
from sensuality, withdrawn from unskillful (mental) qualities
he enters & remains in the first jhana: rapture & pleasure born
tion. With the stilling of directed thought & evaluation, he
enters & remains in the second jhana: rapture & pleasure born
of concentration, unification of awareness free from directed
thought & evaluation internal assurance. With the fading of
rapture, he remains in equanimity, mindful & fully aware, and
physically sensitive of pleasure. He enters & remains in the
equanimity & mindfulness, neither pleasure nor pain.
"With his mind thus concentrated,
purified, & bright,
unblemished, free from defects, pliant, malleable, steady, &
attained to imperturbability, he directs and inclines it to the
knowledge of the ending of the mental fermentations. He dis
cerns, as actually present, that This is stress ... This is the
it is
origination of stress ... This is the cessation of stress ... This is the
way leading to the cessation of stress ... These are mental fer
mentations ... This is the
origination of fermentations ... This is
the cessation of fermentations ... This is the way leading to the
cessation of fermentations/ His heart, thus knowing, thus
seeing, is released from the fermentation of sensuality, the fer
mentation of becoming, the fermentation of ignorance. With
release, there is the knowledge, Released/ He discerns that
Birth is ended, the holy life fulfilled, the task done. There is
nothing further for this world/

"This
person,you, is like the warrior who taking his
I tell
sword &
shield, strapping on his bow & quiver goes down
into the thick of battle. On winning the battle, victorious in
battle, he comes out at the very head of the battle. Some people
are like this. This is the fifth type of warrior-like person who can
be found existing among the monks.
are the five warrior-like people
"These who can be found
7
existing among the monks/
See also: SN 120; SN XXXV.U7; AN IV.181; AN V.139; Thag VII.l

Fives
V.77 Future Dangers (1)
these five future dangers are just enough, when con

"Monks,
sidered, for a monk living in the wilderness heedful, ardent, &

resolute to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-yet-
unrealized. Which five?
"There is the case where a monk
living in the wilderness
reminds himself of this: I am now living alone in the wilderness.
While I am living alone in the wilderness a snake might bite me,
a scorpion might sting me, a centipede might bite me. That
would be how my death would come about. That would be an
obstruction for me. So let me make an effort for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized/
"This is the first future
danger that is just enough, when
considered, for a monk living in the wilderness heedful,
ardent, & resolute to live for the attaining of the as-yet-unat
tained, the reaching of the as-yet-unreached, the realization of
the as-yet-unrealized.
"Furthermore, the monk living in the wilderness reminds
himself of this: T am now living alone in the wilderness. While I
am living alone in the wilderness, stumbling, I might fall; my
food, digested, might trouble me; my bile might be provoked,
my phlegm... piercing wind forces (in the body) might be pro
voked. That would be how my death would come about. That
would be an obstruction for me. So let me make an effort for the
attaining of the as-yet-unattained, the reaching of the as-yet-
unreached, the realization of the as-yet-unrealized/
"This is the second future
danger ....
himself of this: I am now living alone in the wilderness. While I
am living alone in the wilderness, I might meet up with vicious
beasts: a lion or a tiger or a leopard or a bear or a hyena. They
might take my life. That would be how my death would come
about. That would be an obstruction for me. So let me make an
effort for the attaining of the as-yet-unattained, the reaching of
the as-yet-unreached, the realization of the as-yet-unrealized/
"This is the third future danger ....

himself of this: T am now living alone in the wilderness. While I
164 Fives
am living alone in the wilderness, I might meet up with youths

on their way to committing a crime or on their way back. They
"This is the fourth future
danger ....
himself of this: T am now living alone in the wilderness. And in
the wilderness are vicious non-human beings (spirits). They
"This is the fifth future
danger ....
"These are the five future dangers that are just enough,
when considered, for a monk living in the wilderness heedful,

ardent, & resolute to live for the attaining of the as-yet-unat
the as-yet-unrealized/
V. 78 Future Dangers (2)
"Monks, these five future dangers are just enough, when con
sidered, for a monk heedful, ardent, &
resolute to live for the
unreached, the realization of the as-yet-unrealized. Which five?
"There is the case where a monk reminds himself of this: At
present I am
young, black-haired, endowed with the blessings
of youth in the first stage of life. The time will come, though,
when this body is beset by old age. When one is overcome with
old age & decay, it is not easy to pay attention to the Buddha s
teachings. It is not easy to reside in isolated forest or wilderness
dwellings. Before this unwelcome, disagreeable, displeasing
thing happens, let me first make an effort for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the real
ization of the as-yet-unrealized, so that endowed with that
Dhamma I will live in peace even when old/
"This is the first future
danger that is just enough, when
considered, for a monk heedful, ardent, & resolute to live for
Fives 165-
the attaining of the as-yet-unattained, the reaching of the as-yet-

unreached, the realization of the as-yet-unrealized.
"Furthermore, the monk reminds himself of this: At present I
am free from illness & discomfort, endowed with good digestion:
not too cold, not too hot, of medium strength & tolerance. The time
will come, though, when this body is beset with illness. When one
is overcome with illness, it is not easy to pay attention to the
Buddha s teachings. It is not easy to reside in isolated forest or
wilderness dwellings. Before this unwelcome, disagreeable, dis
pleasing thing happens, let me first make an effort for the
unreached, the realization of the as-yet-unrealized, so that
endowed with that Dhamma I will live in peace even when ill/
the second future danger ....

"This is
"Furthermore, the monk reminds himself of this: At present

food is plentiful, alms are easy to come by. It is easy to maintain
oneself by gleanings & patronage. The time will come, though,
when there is famine: Food is scarce, alms are hard to come by,
and it is not easy to maintain oneself by gleanings patronage. &
When there is famine, people will congregate where food is
plentiful. There they will live packed crowded together.&
When one is
living packed &
crowded together, it is not easy to
pay attention to the Buddha s teachings. It is not easy to reside
in isolated forest or wilderness dwellings. Before this unwel
come, disagreeable, displeasing thing happens, let me first make
an effort for the attaining of the as-yet-unattained, the reaching
of the as-yet-unreached, the realization of the as-yet-unrealized,
so that endowed with that Dhamma I will live in peace even
when there is famine.
"This is the third future danger ....
"Furthermore, the monk reminds himself of
this: At present
people are in harmony, on friendly terms, without quarreling, like

milk mixed with water, viewing one another with eyes of affection.
The time will come, though, when there is danger & an invasion of
savage tribes. Taking power, they will surround the countryside.
When there is danger, people will congregate where it is safe. There
they will live packed & crowded together. When one is living
packed & crowded not easy to pay attention to the
together, it is
Buddha s teachings. It is not easy to reside in isolated forest or

wilderness dwellings. Before this unwelcome, disagreeable, dis
pleasing thing happens, let me first make an effort for the attaining
of the as-yet-unattained, the reaching of the as-yet-unreached, the
,66 Fiives
realization of the as-yet-unrealized, so that endowed with that

Dhamma I will live in
peace even when there is danger/
the fourth future danger ....
"This is
the monk reminds himself of this: At present

"Furthermore,
the Sahgha in harmony, on friendly terms, without quarrel
ing lives in comfort with a single recitation. The time will
come, though, when the Sarigha splits. When the Sangha is split,
it is not easy to
pay attention to the Buddha s teachings. It is not
easy to reside in isolated forest or wilderness dwellings. Before
this unwelcome, disagreeable, displeasing thing happens, let me
first make an effort for the attaining of the as-yet-unattained, the
unrealized, so that endowed with that Dhamma I will live in
peace even when the Sahgha is split/
the fifth future danger ....
"This is
"These are the five future dangers that are just enough,
when considered, for a monk heedful, ardent, & resolute to

live for the attaining of the as-yet-unattained, the reaching of
"Monks, these five future dangers, unarisen at present, will

arise in the future. Be alert to them and, being alert, work to get
rid of them. Which five?
"There will be, in the course of the future, monks undevel
oped in bodily conduct, undeveloped in virtue, undeveloped in

mind, undeveloped in discernment. They being undeveloped
in bodily conduct, undeveloped in virtue, undeveloped in
mind, undeveloped in discernment will give full ordination to
others and will not be able to discipline them in heightened
virtue, heightened mind, heightened discernment. These too
will then be undeveloped in bodily conduct... virtue... mind...
discernment. They being undeveloped in bodily conduct...
virtue... mind... discernment will give full ordination to still
others and will not be able to discipline them in heightened
discernment. Thus from corrupt Dhamma comes corrupt disci
pline; from corrupt discipline, corrupt Dhamma.
Fives 167
"This, monks, is the first future danger, unarisen at

present,
that will arise in the future. Be alert to it and, being alert, work
to get rid of it.
"Furthermore, there will be in the course of the future
monks undeveloped in bodily conduct, undeveloped in virtue,
undeveloped in mind, undeveloped in discernment. They
being undeveloped in bodily conduct, undeveloped in virtue,
undeveloped in mind, undeveloped in discernment will take
on others as students and won t be able to discipline them in
heightened virtue, heightened mind, heightened discernment.
These too will then be undeveloped in bodily conduct... virtue...
mind... discernment. They being undeveloped in bodily con
duct... virtue... mind... discernment will take on still others as
students and won t be able to discipline them in heightened
discernment. Thus from corrupt Dhamma comes corrupt disci
pline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the second future danger, unarisen at pre
sent, that will arise in the future. Be alert to it and, being alert,
work to get rid of it.
"Furthermore, there will be in the course of the future

monks undeveloped in bodily conduct... virtue... mind... dis
cernment. They being undeveloped in bodily conduct...
virtue... mind... discernment when giving a talk on higher
Dhamma or a talk composed of questions &
answers, will fall
into dark mental states without being aware of it. Thus from
corrupt Dhamma comes corrupt discipline; from corrupt disci
pline, corrupt Dhamma.
"This, monks, is the third future danger, unarisen at present,
to get rid of it.
"Furthermore, there will be in the course of the future monks

undeveloped in bodily conduct... virtue... mind... discernment.
They being undeveloped in bodily conduct... virtue.... mind...
discernment will not listen when discourses that are words of
the Tathagata deep, profound, transcendent, connected with
emptiness are being recited. They will not lend ear, will not set
their hearts on knowing them, will not regard these teachings as
worth grasping or mastering. But they will listen when dis
courses that are literary works the works of poets, elegant in
168 Fives
sound, elegant in rhetoric, the work of outsiders, words of disci

ples are recited. They will lend ear and set their hearts on
knowing them. They will regard these teachings as worth grasp
ing & mastering. Thus from corrupt Dhamma comes corrupt
discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the fourth future danger, unarisen at pre
"Furthermore, there will be in the course of the future monks
undeveloped in bodily conduct... virtue... mind... discernment.
They being undeveloped in bodily conduct... virtue... mind...
discernment will become elders living in luxury, lethargic, fore
most in falling back, shirking the duties of solitude. They will
not make an effort for the attaining of the as-yet-unattained, the

unrealized. They will become an example for later generations,
who will become luxurious in their living, lethargic, foremost in
falling back, shirking the duties of solitude, and who will not
make an effort for the attaining of the as-yet-unattained, the
unrealized. Thus from corrupt Dhamma comes corrupt
discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the fifth future danger, unarisen at present,
to get rid of it.
"These, monks, are the five future dangers, unarisen at pre

sent, that will arise in the future. Be alert to them and, being
7
alert, work to get rid of them/
See also: SN XX. 7; AN VIL56
"Monks, these five future dangers, unarisen at present, will

arise in the future. Be alert to them and, being alert, work to get
rid of them. Which five?
"There will be, in the course of the future, monks desirous of
fine robes. They, desirous of fine robes, will neglect the practice
of wearing cast-off cloth; will neglect isolated forest & wilder
ness dwellings; will move to towns, cities, & royal capitals,
Fives 169
taking up residence there. For the sake of a robe they will do

many kinds of unseemly, inappropriate things.
"This, monks, is the first future danger, unarisen at present,
to get rid of it.
the course of the future there will be

"Furthermore, in
monks desirous of fine food. They, desirous of fine food, will
neglect the practice of going for alms; will neglect isolated forest
& wilderness dwellings; will move to towns, cities, & royal capi
tals, taking up residence there and searching out the tip-top
tastes with the tip of the tongue. For the sake of food they will
do many kinds of unseemly, inappropriate things.
"This, monks, is the second future danger, unarisen at pre
"Furthermore, in the course of the future there will be
monks desirous of fine lodgings. They, desirous of fine lodgings,
will neglect the practice of living in the wilds; will neglect iso
lated forest & wilderness dwellings; will move to towns, cities,
& royal capitals, taking up residence there. For the sake of lodg
ings they will do many kinds of unseemly, inappropriate things.
"This, monks, is the third future danger, unarisen at present,
to get rid of it.
monks who will live in close association with nuns, female pro
bationers, & female novices. As they interact with nuns, female
probationers, & female novices, they can be expected either to
lead the celibate life dissatisfied or to fall into one of the grosser
offenses, leaving the training, returning to a lower way of life.
"This, monks, is the fourth future danger, unarisen at pre
monks who will live in close association with monastery atten
dants & novices. As they interact with monastery attendants &
novices, they can be expected to live intent on storing up all
kinds of possessions and to stake out crops & fields.
"This, monks, is the fifth future danger, unarisen at present,
to get rid of it.
170 Fives
monks, are the five future dangers, unarisen at pre

"These,
sent, that will arise in the future. Be alert to them and, being
alert, work to get rid of them."
See also: SN 1. 10; AN 111.35; AN IV.28; AN VII.56; Ud 11.10;

Thag 1.14; Thag 1.41; Thag 1.49; Thag XVIII; Thig V.6
V.96 One Who Retains What He Has Heard
"Endowed with five qualities, a monk pursuing mindfulness of
breathing will in no long time penetrate the Unprovoked [release].

Which five?
"He is a person who imposes only a little [on others]: one of
few duties & projects, easy to support, easily contented with the
requisites of life.
"He a person who eats only a little food, one committed to

is
not indulging his stomach.
"He is a
person of only a little sloth, committed to wakefulness.
"He is a
person of much learning, who has retained what he
heard, has stored what he has heard. Whatever teachings are
admirable in the beginning, admirable in the middle, admirable
in the end, that in their meaning &
expression proclaim the
holy life that is entirely complete &
pure: those he has listened
to often, retained, discussed, accumulated, examined with his
mind, and well-penetrated in terms of his views.
"He reflects on the mind as it is released.
1
"Endowed with these five qualities, a monk pursuing mindful-

ness of breathing will in no long time penetrate the Unprovoked."
NOTE: 1. When the mind is released from hindrances as it

enters concentration, when it is released from the factors of lower
levels of concentration as it enters higher levels of concentration,
and when it is released from the fetters on reaching Awakening.
See also: MN 118; AN IX.34
V.97 Talk

Fives 7
Which five?
"He a person who imposes only a little [on others]....
is
"He a person who eats only a little food....
is
"He is a
person of only a little sloth....
"He
gets to hear at will, easily &
without difficulty, talk that
is truly sobering &
conducive to the opening of awareness: talk
on modesty, contentment, seclusion, non-entanglement, arous
ing persistence, virtue, concentration, discernment, release, and
the knowledge &
vision of release.
"He reflects on the mind as it is released.
"Endowed with these monk pursuing mindful-
five qualities, a
V.98 Wilderness

Which five?
"He a person who imposes only a little [on others]....
is
"He a person who eats only a little food....
is
"He is a
person of only a little sloth....
"He lives in the wilderness, in an isolated
dwelling place.
"He reflects on the mind as it is released .
"Endowed with these five qualities, a monk pursuing mindful-

V.114 At Andhakavinda
On one occasion the Blessed One was staying among the

Magadhans at Andhakavinda. Then Ven. Ananda went to him
and, having bowed down to him, sat to one side. As he was sit
ting there the Blessed One said to him, "Ananda, the new
monks those who have not long gone forth, who are newcom
ers in this Dhamma & Vinaya should be encouraged, exhorted,
and establishedin these five things. Which five?
Come, friends, be virtuous. Dwell restrained in accordance
"
with the Patimokkha, consummate in your behavior sphere of &

activity. Train yourselves, having undertaken the training rules,
seeing danger in the slightest faults/ Thus they should be
Fiives
encouraged, exhorted, & established in restraint in accordance

with the Patimokkha.
"
Come, friends, dwell with your sense faculties guarded,

with mindfulness as your protector, with mindfulness as your
chief,with your intellect self-protected, endowed with an
awareness protected by mindfulness/ Thus they should be
encouraged, exhorted, & established in restraint of the senses.
Come, friends, speak only a little, place limits on your con
"
versation/ Thus they should be encouraged, exhorted, &

established in limited conversation.
"
Come, friends, dwell in the wilderness. Resort to remote

wilderness & forest dwellings/ Thus they should be encour
aged, exhorted, & established in physical seclusion.
"Come, friends, develop right view. Be endowed with right
vision/ Thus they should be encouraged, exhorted, estab &
lished in right vision.
"New monks those who have not long gone forth, who are
newcomers in this Dhamma & Vinaya should be encouraged,
exhorted, and established in these five things."
See also: SNL20; SN XXII.122; SN XXXV.127; AN V.73; AN V.80;

AN V.UO; AN XA8; AN X.69; Sn IV.U; Thag I/I. 5; Thag XVIII
V.UlToaSickMan
near Vesali, in the Great Forest, at the Gabled Pavilion. Then, in
the late afternoon, he left his seclusion and went to the sick
ward, where he saw a monk who was weak & sickly. Seeing
him, he sat down on a prepared seat. As he was sitting there, he
addressed the monks: "When these five things don t leave a
monk who is weak & sickly, it can be expected of him that,
before long with the ending of the fermentations he will
enter & remain in the fermentation-free awareness-release &
discernment-release, having directly known & realized them for
himself right in the here & now. Which five?
"There is the case where a monk [1] remains focused on
unattractiveness with regard to the body, [2] is percipient of

foulness with regard to food, [3] is percipient of distaste with
regard to every world, [4] is percipient of the undesirability of
Fives 75
all fabrications, and [5] has the perception of death well estab
lished within himself.
"When these five
things don t leave a monk who is weak &
sickly, can be expected of him that, before long with the ending
it
of the fermentations he will enter & remain in the fermentation-

free awareness-release & discernment-release, having directly
known & realized them for himself right in the here & now."
See also: SN XXXVI.7; SN XLVI.14; AN X.60
V.129 In Agony
This discourse
lists the
five grave deeds that are said to prevent
one chances of attaining any of the noble attainments in this lifetime.
s
People who commit them fall immediately at the moment of death

into hell. No from outside is able to mitigate the sufferings they
help
will endure in and thus they are said to be incurable. Only when
hell,
the results of these deeds have worked themselves out will they be
released from hell. Even if they return to the human plane, they will
continue to suffer the consequences of their deeds. For example, Ven.
Moggallana, one of the Buddha s foremost disciples, killed his parents
many aeons ago, and the results of that deed pursued him even
through his final lifetime, when he was beaten to death.
"There are these five inhabitants of the states of

deprivation,
inhabitants of hell, who are in agony & incurable. Which five?
One who has killed his/her mother, one who has killed his/her
father, one who has killed an arahant, with a corone who
rupted mind has caused the blood of a Tathagata to flow, and
one who has caused a split in the Sahgha. These are the five
inhabitants of the states of deprivation, inhabitants of hell, who
are in agony &
incurable."
V.139 Not Resiliant
"Endowedwith five qualities, monks, a king s elephant is not

worthy of a king, is not a king s asset, does not count as a very
limb of his king. Which five? There is the case where a king s ele
phant is not resilient to sights, not resilient to sounds, not resilient
to aromas, not resilient to flavors, not resilient to tactile sensations.
74 Fives
"And how is a
king s elephant not resilient to sights? There
is the case where a king s elephant, having gone into battle, sees
a troop of elephants, a troop of cavalry, a troop of chariots, a
troop of foot soldiers, and so he falters, faints, doesn t steel him
self, can t engage in the battle. This is how a king s elephant is
not resilient to sights.
"And how is a
king s elephant not resilient to sounds? There
is the case where a king s elephant, having gone into battle,
hears the sound of elephants, the sound of cavalry, the sound of
chariots, the sound of foot soldiers, the resounding din of
drums, cymbals, conchs, & tom-toms, and so he falters, faints,
doesn t steel himself, can t engage in the battle. This is how a
king s elephant is not resilient to sounds.
"And how is a
king s elephant not resilient to aromas? There
is the case where a king s elephant, having gone into battle,
smells the stench of the urine & feces of those pedigreed royal
elephants who are at home in the battlefield, and so he falters,
faints, doesn t steel himself, can t engage in the battle. This is
how a king s elephant is not resilient to aromas.
"And how is a
king s elephant not resilient to flavors? There
is the case where a king s elephant, having gone into battle, goes
without his ration of grass & water for one day, two days, three
days, four days, five, and so he falters, faints, doesn t steel him
self, can t engage in the battle. This is how a king s elephant is
not resilient to flavors.
"And how is a
king s elephant not resilient to tactile sensa
tions? There is the case where a king s elephant, having gone
into battle, is pierced by a flight of arrows, two flights, three
flights, four flights, five flights of arrows, and so he falters,
faints, doesn t steel himself, can t engage in the battle. This is
how a king s elephant is not resilient to tactile sensations.
"Endowed with these five qualities, monks, a king s ele
phant is not worthy of a king, is not a king s asset, does not

count as a very limb of his king.
the same way, a monk endowed with five qualities is not
"In

ings, deserving of respect, nor is he an unexcelled field of merit
for the world. Which five? There is the case where a monk is not
resilient to sights, not resilient to sounds, not resilient to aromas,
not resilient to flavors, not resilient to tactile sensations.
"And how is a monk not resilient to
sights? There is the case
where a monk, on seeing a sight with the eye, feels passion for a
Fives 175-
sight that incites passion and cannot center his mind. This is
how a monk is not resilient to sights.
"And how is a monk not resilient to sounds? There is the
case where a monk, on hearing a sound with the ear, feels pas
sion for a sound that incites passion and cannot center his mind.
This is how a monk is not resilient to sounds.
"And how is a monk not resilient to aromas? There is the
case where a monk, on smelling an aroma with the nose, feels

passion for an aroma that incites passion and cannot center his
mind. This is how a monk is not resilient to aromas.
"And how is a monk not resilient to flavors? There is the
case where a monk, on tasting a flavor with the tongue, feels

passion for a flavor that incites passion and cannot center his
mind. This is how a monk is not resilient to flavors.
"And how is a monk not resilient to tactile sensations? There
is the case where a monk, on touching a tactile sensation with

the body, feels passion for a tactile sensation that incites passion
and cannot center his mind. This is how a monk is not resilient
to tactile sensations.
"Endowed with these five qualities, a monk is not deserving
of gifts, deserving of hospitality, deserving of offerings, deserving
of respect, nor is he an unexcelled field of merit for the world.
"Now, a king s elephant endowed with five qualities is
worthy of a king, a king s asset, counts as a very limb of his

is
king. Which There

five? is the case where a king s elephant is
resilient to sights, resilient to sounds, resilient to aromas,
resilient to flavors, resilient to tactile sensations.
"And how
is a king s elephant resilient to sights? There is
the case where a king s elephant, having gone into battle, sees a
troop of elephants, a troop of cavalry, a troop of chariots, a troop
of foot soldiers, but he doesn t falter or faint, he steels himself
and engages in the battle. This is how a king s elephant is
resilient to sights.
"And how is a
king s elephant resilient to sounds? There is
the case where a king s elephant, having gone into battle, hears
the sound of elephants, the sound of cavalry, the sound of chari
ots, the sound of foot soldiers, the resounding din of drums,
cymbals, conchs, &
tom-toms, but he doesn t falter or faint, he
steels himself and engages in the battle. This is how a king s ele
phant is resilient to sounds.
"And how is a king s elephant resilient to aromas? There is
the case where a king s elephant, having gone into battle, smells
176 Fives
the stench of the urine & feces of those pedigreed royal ele
phants who are at home in the battlefield, but he doesn t falter
or faint, he steels himself and engages in the battle. This is how
a king s elephant is not resilient to aromas.
"And how is a king s elephant resilient to flavors? There is the
case where a king s elephant, having gone into battle, goes without
his ration of grass & water for one day, two days, three days, four
days, five, but doesn t falter or faint; he steels himself and engages
in the battle. This is how a king s elephant is resilient to flavors.
"And how a king s elephant resilient to tactile sensations?
is
There is the case where a king s elephant, having gone into
battle, is pierced by a flight of arrows, two flights, three flights,

four flights, five flights of arrows, but he doesn t falter or faint,
he steels himself and engages in the battle. This is a king s how
elephant is resilient to tactile sensations.
"Endowed with these five qualities, monks, a king s elephant is
worthy a king s asset, counts as a very limb of his king.

of a king, is
"In the same way, a monk endowed with five qualities is
world. Which five? There is the case where a monk is resilient to
sights, resilient to sounds, resilient to aromas, resilient to fla
vors, resilient to tactile sensations.
"And how is a monk resilient to
sights? There is the case
where a monk, on seeing a sight with the eye, feels no passion
for a sight that incites passion and can center his mind. This is
how a monk is resilient to sights.
"And how is a monk resilient to sounds? There is the case
where a monk, on hearing a sound with the ear, feels no passion
for a sound that incites passion and can center his mind. This is
how a monk is resilient to sounds.
"And how is a monk resilient aromas? There is the case
to
where a monk, on smelling an aroma with the nose, feels no
passion for an aroma that incites passion and can center his
mind. This is how a monk is resilient to aromas.
"And how is a monk resilient to flavors? There is the case
where a monk, on tasting a flavor with the tongue, feels no pas

sion for a flavor that incites passion and can center his mind.
This is how a monk is resilient to flavors.
how is a monk resilient to tactile
"And sensations? There is the
case where a monk, on touching a tactile sensation with the body,
Fiives
177
feels no passion for a tactile sensation that incites passion and can
center his mind. This is how a monk is resilient to tactile sensations.
"Endowed five qualities, a monk is deserving of

with these
7
of respect, an unexcelled field of merit for the world/
See also: AN V.75-76
V.140 The Listener
"Endowed with five qualities, a king s elephant is worthy of a

king, is a king s asset, counts as a very limb of his king. Which
five? There is the case where a king s elephant is a listener, a
destroyer, a protector, an endurer, and a goer.
"And how is a
king s elephant a listener? There is the case
where, whenever the tamer of tamable elephants gives him a
task, then regardless of whether he has or hasn t done it
before he pays attention, applies his whole mind, and lends
ear. This is how a king s elephant is a listener.
"And how is a
king s elephant a destroyer? There is the case
where a king s elephant, having gone into battle, destroys an
elephant together with its rider, destroys a horse together with
its rider, destroys a chariot together with its driver, destroys a
foot soldier. This is how a king s elephant is a destroyer.

"And how is a
king s elephant a protector? There is the case
where a king elephant, having gone into battle, protects his
s
forequarters, protects his hindquarters, protects his forefeet,

protects his hindfeet, protects his head, protects his ears, pro
tects his tusks, protects his trunk, protects his tail, protects his
rider. This is how a king s elephant is a protector.
"And how is a
king s elephant an endurer? There is the case
where a king s elephant, having gone into battle, endures blows
from spears, swords, arrows, & axes; he endures the resounding
din of drums, cymbals, conchs, & tom-toms. This is how a
king s elephant is an endurer.
"And how is a
king s elephant a goer? There is the case
where in whichever direction the tamer of tamable elephants
sends him, regardless of whether he has or hasn t gone there
before a king s elephant goes there right away. This is how a
king s elephant is a goer.
178 Fives
with these five qualities, a king s elephant is worthy

"Endowed
of a king, a king s asset, counts as a very limb of his king.
is
the same way, a monk endowed with five qualities is
"In

world. Which five? There is the case where a monk is a listener,
a destroyer, a protector, an endurer, and a goer.
"And how is a monk a listener? There is the case where,
&
when the Dhamma Vinaya declared by the Tathagata is being
taught, a monk pays attention, applies his whole mind, and
lends ear to the Dhamma. This is how a monk is a listener.
"And how is a monk a
destroyer? There is the case where a
monk doesn t tolerate an arisen thought of sensuality. He aban
dons it, destroys it, dispels it, &
wipes it out of existence. He
doesn t tolerate an arisen thought of ill will ... an arisen thought
of cruelty ... He doesn t tolerate arisen evil, unskillful mental
qualities. He abandons them, destroys them, dispels them, &
wipes them out of existence. This is how a monk is a destroyer.
"And how is a monk a
protector? There is the case where a
monk, on seeing a form with the eye, doesn t grasp at any
theme or particulars by which if he were to dwell without
restraint over the faculty of the eye evil, unskillful qualities
such as greed or distress might assail him. He practices with
restraint. He guards the faculty of the eye. He achieves restraint
with regard to the faculty of the eye.
"On
"On
"On
"On
touching a tactile sensation with the body ....
"On
any theme or particulars by which if he were to dwell without
restraint with regard to the faculty of the intellect.
"This how a monk is a protector.
is
"And how is a monk an endurer? There is the case where a
monk is resilient to cold, heat, hunger, & thirst; the touch of
mosquitoes, wind, sun,
flies, & reptiles; ill-spoken, unwelcome
words & bodily feelings that, when they arise, are painful, rack
ing, sharp, piercing, disagreeable, displeasing, & menacing to
life. This is how a monk is an endurer.
Fives 79
"And how is a monk a goer? There is the case where a monk

goes right away to that direction to which he has never been
before in the course of this long stretch of time in other words,
to the resolution of all fabrications, the relinquishment of all
acquisitions, the ending of craving, dispassion, cessation,
Unbinding. This is how a monk is a goer.
"Endowed with these five qualities a monk is deserving of

of respect, an unexcelled field of merit for the world."
See also: MN 61; AN V.75-76; Thag XVIII
V.159 Udayin (On Teaching the Dhamma)

Ihave heard that on one occasion the Blessed One was staying at
Kosambi, in Ghosita s Park. Now at that time Ven. Udayin was sit
ting surrounded_by a large assembly of householders, teaching the
Dhamma. Ven. Ananda saw Ven. Udayin sitting surrounded by a
large assembly of householders, teaching the Dhamma, and on
seeing him went to the Blessed One. On arrival, he bowed down
to the Blessed One and sat to one side. As he was sitting there he
said to the Blessed One: "Ven. Udayin, lord, is sitting surrounded
by a large assembly of householders, teaching the Dhamma."
s not easy to teach the Dhamma to others, Ananda. The
"It
Dhamma should be taught to others only when five qualities

are established within the person teaching. Which five?
"[1]
The Dhamma should be taught with the thought, I will
speak step-by-step/
Dhamma should be taught with the thought,
"[2]
The I will
speak explaining the sequence [of cause & effect]/
The Dhamma should be taught with the thought,
"[3]
I will
speak out of compassion/
The Dhamma should be taught with the thought, I wiU
"[4]
speak not for the purpose of material reward/

The Dhamma should be taught with the thought, 1 will
"[5]
speak without disparaging myself or others/

s not easy to teach the Dhamma to others, Ananda. The
"It
Dhamma should be taught to others only when these five quali

ties are established within the person teaching."
See also: AN V.202; AN VI.86-88

i8o Fives
V.175 The Outcaste
This discourse lists first in negative and then in positive form the
basic requirements for being a Buddhist lay follower in
good standing.
"Endowed with these five qualities, a lay follower is an outcaste

of a lay follower, a stain of a lay follower, a dregs of a lay follower.
Which five? He/she doesn t have conviction [in the Buddha s
Awakening]; is unvirtuous; is eager for protective charms cer &
emonies; trusts protective charms &
ceremonies, not kamma;
and searches for recipients of his/her offerings outside (of the
Sahgha), and gives offerings there first. Endowed with these
five qualities, a lay follower is an outcaste of a lay follower, a
stain of a lay follower, a dregs of a lay follower.
"Endowed with these five qualities, a lay follower is a jewel
of a lay follower, a lotus of a lay follower, a fine flower of a lay
follower. Which five? He/she has conviction; is virtuous; is not
eager for protective charms &
ceremonies; trusts kamma, not pro
tective charms &
ceremonies; doesn t search for recipients of
his/her offerings outside, and gives offerings here first. Endowed
with these five qualities, a lay follower is a jewel of a lay follower,
a lotus of a lay follower, a fine flower of a lay follower."
See also: SN 11124; AN V.179; AN VIII.26; AN VIIL54; AN X.176
V.17 6 Rapture
Then Anathapindika the householder, surrounded by about 500

lay followers, went to the Blessed One and, on arrival, having
bowed down to him, sat to one side. As he was sitting there the
Blessed One said to him, "Householder, you have provided the
Community of monks with robes, alms food, lodgings, & medi
cinal requisites for the sick, but you shouldn t rest content with
the thought, We have provided the Community of monks with
robes, alms food, lodgings, &
medicinal requisites for the sick.
So you should train yourself, Let s periodically enter remain &
in seclusion &
rapture. That s how you should train yourself."
When this was said, Yen. Sariputta said to the Blessed One, s "It
amazing, lord. It s astounding, how well put that was by the

Fives 181
Blessed One: Householder, you have provided the Community

of monks with robes, alms food, lodgings, &
medicinal requi
sites for the sick, but you shouldn t rest content with the
thought, "We have provided the Community of monks with
robes, alms food, lodgings, & medicinal requisites for the sick."
So you should train yourself, s periodically enter & remain
"Let
in seclusion & rapture." That s how you should train yourself/

"Lord, when a disciple of the noble ones enters & remains in
seclusion & rapture, there are five possibilities that do not exist
at that time: The pain & distress dependent on sensuality do not
exist at that time. The pleasure & joy dependent on sensuality
do not exist at that time. The pain & distress dependent on what
is unskillful do not exist at that time. The
pleasure & joy depen
dent on what is unskillful do not exist at that time. The pain &
distress dependent on what is skillful do not exist at that time.
&
When a disciple of the noble ones enters remains in seclusion
& rapture, these five possibilities do not exist at that time."
[The Blessed One said:] "Excellent, Sariputta. Excellent.
When a disciple of the noble ones enters & remains in seclusion
& rapture, there are five possibilities that do not exist at that
time: The pain &
distress dependent on sensuality do not exist
at that time.The pleasure & joy dependent on sensuality do not
exist at that time. The pain & distress dependent on what is
unskillful do not exist at that time. The pleasure & joy depen
dent on what is unskillful do not exist at that time. The pain &
distress dependent on what is skillful do not exist at that time.
When a disciple of the noble ones enters & remains in seclusion
& rapture, these five possibilities do not exist at that time."
V.177 Business (Wrong Livelihood)
"Monks, a lay follower should not engage in five types of busi

ness. Which five? Business in weapons, business in living
beings, business in meat, business in intoxicants, and business
in poison.
"These are the five
types of business a lay follower should
not engage in."
i8i Fives
V.179 The Householder
Then Anathapindika the householder, surrounded by about 500

lay followers, went to the Blessed One and, on arrival, having
bowed down to him, sat to one side. So the Blessed One said to
Ven. Sariputta: "Sariputta, when you know of a householder
clothed in white, that he is restrained in terms of the five train
ing rules and that he obtains at will, without difficulty, without
hardship, four pleasant mental abidings in the here & now, then
if he wants he may state about himself: Hell is ended; animal
wombs are ended; the state of the hungry shades is ended;

states of deprivation, destitution, the bad bourns are ended! I
am a stream-winner, steadfast, never again destined for states of
woe, headed for self-awakening!
"Now, in terms of which five training rules is
he restrained?
"Therethe case where a disciple of the noble ones abstains
is
from taking life, abstains from taking what is not given, abstains
from illicit sex, abstains from lying, abstains from distilled &
fermented drinks that cause heedlessness.
"These are the five
training rules in terms of which he is
restrained.
"And which four pleasant mental abidings in the here & now
does he obtain at will, withoutwithout hardship?
difficulty,
disciple of the noble ones is
endowed with unwavering faith in the Awakened One: Indeed,
the Blessed One is worthy & rightly self-awakened, consum
mate in knowledge & conduct, well-gone, an expert with regard
to the world, unexcelled as a trainer for those people fit to be
tamed, the Teacher of divine & human beings, awakened,
blessed/ This is the first pleasant mental abiding in the here &
now that he has attained, for the purification of the mind that is
impure, for the cleansing of the mind that is unclean.
"Furthermore, he is endowed with unwavering faith in the
Dhamma: The Dhamma is well-expounded by the Blessed One,
to be seen here & now, timeless, inviting verification, pertinent,
to be realized by the wise for themselves/ This is the second
pleasant mental abiding in the here & now that he has attained,
for the purification of the mind that is impure, for the cleansing
of the mind that is unclean.
"Furthermore, he is endowed with unwavering faith in the
Sahgha: The Sangha of the Blessed One s disciples who have

Fives
practiced well... who have practiced straight-forwardly...who have

practiced methodically... who have practiced masterfully in other
words, the four pairs, the eight individuals 1 they are the Sangha
of the Blessed One s disciples: worthy of gifts, worthy of hospital
ity, worthy of offerings, worthy of respect, the incomparable field
of merit for the world/ This is the third pleasant mental abiding in
the here &
now that he has attained, for the purification of the
mind that is impure, for the cleansing of the mind that is unclean.
"Furthermore, he is endowed with virtues that are appealing
to the noble ones: untorn, unbroken, unspotted, unsplattered, liber
ating, praised by the wise, untarnished, leading to concentration.
This the fourth pleasant mental abiding in the here
is & now that
he has attained, for the purification of the mind that is impure, for
the cleansing of the mind that is unclean.
These are the four pleasant mental abidings in the here &
now that he obtains at will, without difficulty, without hardship.
"Sariputta, when you know of a householder clothed in white,
that he is restrained in terms of the five training rules and that he
obtains at will, without difficulty, without hardship, four pleasant
mental abidings in the here & now, then if he wants he may state
about himself: Hell is ended; animal wombs are ended; the state
of the hungry shades is ended; states of deprivation, destitution,
the bad bourns are ended! I am a stream-winner, steadfast, never
again destined for states of woe, headed for self-awakening!
"Seeingthe danger in hells,

the wise would shun evils,
would shun them,
taking on the noble Dhamma.
You shouldn t kill living beings
existing, striving;
shouldn t grasp what isn t given.
Content with your own wife,
don t delight in the wives of others.
You shouldn t drink drinks,
distilled, fermented,
that confuse the mind.
Recollect
the self-awakened one.
Think often
of the Dhamma.
184 rives
Develop a mind
useful, devoid of ill will,
for the sake of the heavenly world.
When hoping for merit,
provide gifts first
to those peaceful ones, ideal,
to whom what is offered, given,
becomes abundant [in fruit].
I will tell you of those peaceful ones,

Sariputta.
Listen to me.
In a herd of cattle,
whether black, white,
ruddy, brown,
dappled, uniform,
or pigeon gray:
if a bull is born
tame, enduring,
consummate in strength,
& swift-
people yoke him to burdens,
regardless of his color.
In the same way,
wherever one is born
among human beings
noble warriors, priests,
merchants, workers,
outcastes, or scavengers
if one is tame, with good practices,

righteous, consummate in virtue,
a speaker of truth, with conscience at heart,
one
who s abandoned birth & death,
completed the celibate life
put down the burden,
done the task
fermentation-free,
gone beyond all dhammas,
through lack of clinging unbound:
Fi ves
offerings to this spotless field

bear an abundance of fruit.
But fools, unknowing,

dull, uninformed,
give gifts outside
and don t come near the good.
While those who do come near the good
regarded as enlightened,
wise
whose trust in the One Well-gone
has taken root,
established & firm:
is
they go to the world of the devas

or are reborn here in good family.
Step by step
they reach
Unbinding
:
they 7
who are wise/
NOTE: l.The four pairs are (1) the person on the path to
stream-entry, the person experiencing the fruit of stream-entry;
(2) the person on the path to once-returning, the person experi
encing the fruit of once-returning; (3) the person on the path to
non-returning, the person experiencing the fruit of non-return
ing; (4) the person on the path to arahantship, the person
experiencing the fruit of arahantship. The eight individuals are
the eight types forming these four pairs.
See also: AN 111.58; AN X.92
V.180 Gavesin
On one occasion the Blessed One was wandering on a tour

among the Kosalans with a large Community of monks. As he
was going along a road, he saw a large sal forest in a certain
place. Going down from the road, he went to the sal forest.
On
reaching it, he plunged into it and at a certain spot, broke into a
smile. Then the thought occurred to Yen. Ananda, "What is the
cause, what is the reason, for the Blessed One s breaking into a
186 Fives
smile? not without purpose that Tathagata s break into

It s
So he said to the Blessed One, "What is the cause, what

smile."
is the reason, for the Blessed One s breaking into a smile? It s

not without purpose that Tathagata s break into smile."
this spot, Ananda, there was once a great city: powerful,
"In
prosperous, populous, crowded with people. And on that city,

Kassapa the Blessed One, worthy & fully self-awakened,
dwelled dependent. Now, Kassapa the Blessed One, worthy &
fully self-awakened, had a lay follower named Gavesin who
didn t practice in full in terms of his virtue. But because of
Gavesin, there were 500 people who had been inspired to
declare themselves lay followers, and yet who also didn t prac
tice in full in terms of their virtue.
"Then the thought occurred to Gavesin the
lay follower: I
am the benefactor of these 500 lay followers, their leader, the one
who has inspired them. But I don t practice in full in terms of my
virtue, just as they don t practice in full in terms of their virtue.
In that we re exactly even; there s nothing extra [for me]. How
about something extra! So he went to the 500 lay followers and
on arrival said to them, Trom today onward I want you to know
me as someone who practices in full in terms of my virtue.
"Thenthe thought occurred to the 500 lay followers: Master
Gavesin our benefactor, our leader, the one who has inspired
is
us. He will now practice in full in terms of his virtue. So why
shouldn t we? So they went to Gavesin the lay follower and on
arrival said to him, Trom today onward we want Master
Gavesin to know the 500 lay followers as people who practice in
full in terms of their virtue/
"Then the thought occurred to Gavesin the lay follower: I
am the benefactor of these 500 lay followers, their leader, the

one who has inspired them. I practice in full in terms of my
virtue, just as they practice in full in terms of their virtue. In that
we re exactly even; there s nothing extra [for me]. How
about
something extra! So he went to the 500 lay followers and on
arrival said to them, Trom today onward I want you to know
me as someone who practices the celibate life, the life apart,
abstaining from intercourse, the act of villagers.
"Then the
thought occurred to the 500 lay followers: Master
Gavesin is our benefactor, our leader, the one who has inspired
us. He will now practice the celibate life, the life apart, abstain
ing from intercourse, the act of villagers. So why shouldn t we?
Fives 187
So they went to Gavesin the lay follower and on arrival said to

him, From today onward we want Master Gavesin to know the
500 lay followers as people who practice the celibate life, the life
apart, abstaining from intercourse, the act of villagers/
"Then the thought occurred to Gavesin the
lay follower: I
virtue, just as they practice in full in terms of their virtue. I prac
tice the celibate life, the life apart, abstaining from intercourse,
the act of villagers, just as they practice the celibate life, the life
apart, abstaining from intercourse, the act of villagers. In that
we re exactly even; there s nothing extra [for me]. How
about
something extra! So he went to the 500 lay followers and on
arrival said to them, Trom today onward I want you to know
me as someone who eats only one meal a day, refraining in the
night, abstaining from a meal at the wrong time.
"Then the thought occurred to the 500
lay followers: Master
us. He will now eat only one meal a day, refraining in the night,
abstaining from a meal at the wrong time. So why shouldn t we?

So they went to Gavesin the lay follower and on arrival said to
him, Trom today onward we want Master Gavesin to know the
500 lay followers as people who eat only one meal a day, refrain
ing in the night, abstaining from a meal at the wrong time.
"Then the thought occurred to Gavesin the lay follower: I

virtue, just as they practice in full in terms of their virtue. I prac
tice the celibate life, the life apart, abstaining from intercourse,
the act of villagers, just as they practice the celibate life, the life
apart, abstaining from intercourse, the act of villagers. I eat only
one meal a day, refraining in the night, abstaining from a meal
at the wrong time, just as they eat only one meal a day, refrain
ing in the night, abstaining from a meal at the wrong time. In

thatwe re exactly even; there s nothing extra [for me]. How
about something extra!
"So he went to
Kassapa the Blessed One, worthy & fully
self-awakened, and on arrival said to him, Lord, may I receive
the Going Forth in the Blessed One s presence. May I receive the
Full Acceptance. So he received the Going Forth in the presence
of Kassapa the Blessed One, worthy & fully self-awakened; he
received the Going Forth. And not long after his admission
i88 Fives
dwelling alone, secluded, heedful, ardent, & resolute he in no

long time reached & remained in the supreme goal of the celi
bate life, for which clansmen rightly go forth from home into
homelessness, knowing & realizing it for himself in the here &
now. He knew: Birth is ended, the holy life fulfilled, the task
done. There is nothing further for the sake of this world/ And
thus Gavesin the monk became another one of the arahants.
Then the thought occurred to the 500 lay followers: Master
us. Having shaven off his hair & beard, having put on the ochre
robe, he has gone forth from the home life into homelessness. So
why shouldn t we?
they went to Kassapa the Blessed One, worthy & fully
"So
self-awakened, and on arrival said to him, Lord, may we

receive the Going Forth in the Blessed One s presence. May we
receive the Full Acceptance/ So they received the Going Forth
in the presence of Kassapa the Blessed One, worthy &
fully self-
awakened; they received the Going Forth.
"Then the
thought occurred to Gavesin the monk: T obtain at
will without difficulty, without hardship this unexcelled bliss
of release. O, that these 500 monks may obtain at will without
difficulty, without hardship this unexcelled bliss of release!
Then those 500 monks dwelling alone, secluded, heedful,
ardent, & resolute in no long time reached & remained in the
supreme goal of the celibate life, for which clansmen rightly go
forth from home into homelessness, knowing & realizing it for
themselves in the here & now. They knew: Birth is ended, the
holy life fulfilled, the task done. There is nothing further for the
sake of this world/ And thus did those 500 monks headed by
Gavesin, striving at what is more & more excellent, more & more
refined realize unexcelled release.
Ananda, you should train yourselves: Striving at what
"So,
is more & more excellent, more & more refined, we will realize
unexcelled release/ That s how you should train yourselves."
V.196 Dreams
"When the Tathagataworthy & rightly self-awakened was

still just an unawakened bodhisatta, five great dreams appeared
to him. Which five?
Fives 189
the Tathagata worthy & rightly self-awakened was

"When
still
just an unawakened bodhisatta, this great earth was his great
bed. The Himalayas, king of mountains, was his pillow. His left
hand rested in the eastern sea, his right hand in the western sea,
and both feet in the southern sea. When the Tathagata worthy &
rightly self-awakened was still just an unawakened bodhisatta,
this was the first great dream that appeared to him.
"Furthermore, when the Tathagata worthy & rightly self-
awakened was still just an unawakened bodhisatta, a woody
vine growing out of his navel stood reaching to the sky. When
the Tathagata worthy & rightly self-awakened was still just
an unawakened bodhisatta, this was the second great dream
that appeared to him.
"Furthermore, when the Tathagata worthy & rightly self-
awakened was still just an unawakened bodhisatta, white
worms with black heads crawling up from his feet covered him
as far as his knees. When the Tathagata worthy & rightly self-
awakened was still just an unawakened bodhisatta, this was
the third great dream that appeared to him.
"Furthermore,the Tathagata worthy & rightly self-
when
awakened was
just an unawakened bodhisatta, four
still
different-colored birds coming from the four directions fell at
his feet and turned entirely white. When the Tathagata worthy
& rightly self-awakened was still just an unawakened bod
hisatta, this was the fourth great dream that appeared to him.
"Furthermore, when the Tathagata worthy &
rightly self-
awakened was
just an unawakened bodhisatta, he walked
still
back & forth on top of a giant mountain of excrement but was

not soiled by the excrement. When the Tathagata worthy &
rightly self-awakened was still just an unawakened bod
hisatta, this was the fifth great dream that appeared to him.
"Now, when the Tathagata worthy & rightly self-awak
ened was still just an unawakened bodhisatta, and this great
earth was his great bed, the Himalayas, king of mountains, was
his pillow, his left hand rested in the eastern sea, his right hand
in the western sea, and both feet in the southern sea: this first
great dream appeared to let him know that he would awaken to
the unexcelled right self-awakening.
the Tathagata worthy & rightly self-awakened was
"When
still an unawakened bodhisatta, and a woody vine growing

just
out of his navel stood reaching to the sky: this second great
dream appeared to let him know that when he had awakened to
igo Fives
the noble eightfold path, he would proclaim it well as far as

there are human & celestial beings.
"When the Tathagata worthy & rightly self-awakened was
still just an unawakened bodhisatta, and white worms with black
heads crawling up from his feet covered him as far as his knees: this
third great dream appeared to let him know that many white-
clothed householders would go for life-long refuge to the Tathagata.
"When the Tathagata worthy & rightly self-awakened
was still just an unawakened bodhisatta, and four different-
colored birds coming from the four directions fell at his feet and
turned entirely white: this fourth great dream appeared to let him
know that people from the four castes priests, noble-warriors,
merchants, & laborers having gone forth from the home life
into homelessness in the Dhamma & Vinaya taught by the
Tathagata, would realize unexcelled release.
was just an unawakened bodhisatta, and he walked back &
still
forth on top of a giant mountain of excrement but was not

soiled by the excrement: this fifth great dream appeared to let
him know that the Tathagata would receive gifts of robes, alms
food, lodgings, &
medicinal requisites to cure the sick, but he
would use them unattached to them, uninfatuated, guiltless,
seeing the drawbacks (of attachment to them), and discerning
the escape from them.
was just an unawakened bodhisatta, these five great
still dreams
appeared to him."
V.198 A Statement
"Monks, a statement endowed with five factors is well-spoken,
not ill-spoken. It is blameless & unfaulted by knowledgeable
people. Which five?
"It is spoken at the right time. It is spoken in truth. It is
spoken affectionately. It is spoken beneficially. It is spoken with
a mind of good will.
"A statement endowed with these five factors is well-spoken,
not ill-spoken. It is blameless & unfaulted by knowledgeable
people."
See also: MN 21; MN 58; AN IV.183; AN X.176; Sn III.3

Fives 191
V.200 Leading to Escape
"Five
properties lead to escape. Which five?
"Thereis the case where the mind of a monk, when attending
to sensuality, doesn t leap up at sensuality, doesn t grow confi
dent, steadfast, or released in sensuality. But when attending to
renunciation, his mind leaps up at renunciation, grows confident,
steadfast, &
released in renunciation. When his mind is rightly-
gone, rightly developed, has rightly risen above, gained release,
and become disjoined from sensuality, then whatever fermenta
tions, torments, &
fevers there are that arise in dependence on
sensuality, he released from them. He doesn t experience that
is
feeling. This is expounded as the escape from sensuality.

"Furthermore, there is the case where the mind of a monk,
when attending to ill will, doesn t leap up at ill will, doesn t
grow confident, steadfast, or released in ill will. But when
attending to non-ill will, his mind leaps up at non-ill will, grows
confident, steadfast, & released in non-ill will. When his mind is
rightly-gone, rightly developed, has rightly risen above, gained
release, and become disjoined from ill will, then whatever fer
mentations, torments, & fevers there are that arise in dependence
on ill will, he is released from them. He doesn t experience that
feeling. This is expounded as the escape from ill will.
when attending to harmfulness, doesn t leap up at harmfulness,
doesn t grow confident, steadfast, or released in harmfulness.
But when attending to harmlessness, his mind leaps up at harm-
lessness, grows confident, steadfast, &
released in harmlessness.
When his mind is rightly-gone, rightly developed, has rightly
risen above, gained release, and become disjoined from harm-
fulness, then whatever fermentations, torments, &
fevers there
are that arise in dependence on harmfulness, he is released from
them. He doesn t experience that feeling. This is expounded as
the escape from harmfulness.
when attending to forms, leap up at forms, doesn t grow
doesn t
confident, steadfast, or released in forms. But when attending to

the formless, his mind leaps up at the formless, grows confident,
steadfast, & released in the formless. When his mind is rightly-
gone, rightly developed, has rightly risen above, gained release,
and become disjoined from forms, then whatever fermentations,
1Q2. Fives
torments, & fevers there are that arise in dependence on forms,

he is released from them. He doesn t experience that feeling. This
is expounded as the escape from forms.

when attending to self-identity, doesn t leap up at self-identity,
doesn t grow confident, steadfast, or released in self-identity.
But when attending to the cessation of self-identity, his mind
leaps up at the cessation of self-identity, grows confident, stead
fast, &
released in the cessation of self-identity. When his mind
is rightly-gone, rightly developed, has rightly risen above,
gained release, and become disjoined from self-identity, then
whatever fermentations, torments, & fevers there are that arise
in dependence on self-identity, he is released from them. He
doesn t experience that feeling. This is expounded as the escape
from self-identity. Delight in sensuality doesn t obsess him.
Delight in ill will doesn t obsess him. Delight in harmfulness
doesn t obsess him. Delight in form doesn t obsess him. Delight
in self-identity doesn t obsess him. From the lack of any obses
sion with sensuality, the lack of any obsession with ill will ...
with harmfulness with form
. . . with self-identity, he is called
. . .
a monk without attachment. He has cut through craving, has

turned away from the fetter, and by rightly breaking through
conceit he has put an end to suffering & stress.
"These are the five
properties that lead to escape."
See also: MN 44; SN XXXVI.6; AN VI.13; AN IX.34; AN IX.41;

Hi 72-73
V.202 Listening to the Dhamma

"There are these five rewards in listening to the Dhamma.
Which five?
"One hears what one has not heard before. One clarifies
what one has heard before. One gets rid of doubt. One s views
are made straight. One s mind grows serene.
"These are the five rewards in listening to the Dhamma."
See also: AN VL86-88

Sixes
VI.12 Conducive to Amiability
"Monks, these six are conditions that are conducive to amiabil

ity, that engender feelings of endearment, engender feelings of
respect, leading to a sense of fellowship, a lack of disputes, har
mony, & a state of unity. Which six?
"There is the case where a monk is set on bodily acts of good
will with regard to his fellows in the celibate life, to their faces &
behind their backs. This is a condition that is conducive to amia
bility, that engenders feelings of endearment, engenders feelings
of respect, leading to a sense of fellowship, a lack of disputes,
harmony, & a state of unity.
"Furthermore, the monk is set on verbal acts of good will
with regard to his fellows in the celibate life, to their faces &
bility, that engenders feelings of endearment, engenders feelings
harmony, & a state of unity.
"Furthermore, the monk is set on mental acts of good will
with regard to his fellows in the celibate life, to their faces &
bility that engenders feelings of endearment, engenders feelings
harmony, &
a state of unity.
"Furthermore, whatever righteous gains the monk may
obtain in a righteous
way even if bowl
only the alms in his
he doesn t consume them alone. He consumes them after
sharing them in common with his virtuous fellows in the celi
bate life. This a condition that is conducive to amiability, that
is
engenders feelings of endearment, engenders feelings of

mony, & a state of unity.
"Furthermore with reference to the virtues that are untorn,
unbroken, unspotted, unsplattered, liberating, praised by the
iQ4 Sixes
wise, untarnished, leading to concentration the monk dwells

with his virtue in tune with that of his fellows in the celibate
life, to their faces & behind their backs. This is a condition that
is conducive to amiability, that engenders feelings of endear
ment, engenders feelings of respect, leading to a sense of

fellowship, a lack of disputes, harmony, & a state of unity.
"Furthermore with reference to views that are noble, lead
ing outward, that lead those who act in accordance with them to
the right ending of suffering & stress the monk dwells with his
views in tune with those of his fellows in the celibate life, to
their faces & behind their backs. This is a condition that is con
ducive to amiability, that engenders feelings of endearment,
engenders feelings of respect, leading to a sense of fellowship, a
lack of disputes, harmony, & a state of unity.
"These are the six conditions that are conducive to amiabil
ity, that engender feelings of endearment, engender feelings of

mony, & a state of unity."
See also: AN IV.32; AN VII.21
VI. 13 Means of Escape
these six properties are means of escape. Which six?

"Monks,
is the case where a monk might say, Although good
"There
will has been developed, pursued, handed the reins, taken as a

basis, steadied, consolidated, and well-undertaken by me as my
awareness-release, still ill overpowering my mind/
will keeps
He should be told, Don t say that. You shouldn
t speak in that
way. Don t misrepresent the Blessed One, for it s not right to

misrepresent the Blessed One, and the Blessed One wouldn t
say that. It s impossible, there is no way that when good will
has been developed, pursued, handed the reins, taken as a basis,
steadied, consolidated, and well-undertaken as an awareness-
release ill will would still keep overpowering the mind. That
possibility doesn t exist, for this is the escape from ill will: good
will as an awareness-release.
"Furthermore, there is the case where a monk might say,
Although compassion has been developed, pursued, handed the
reins, taken as a basis, steadied, consolidated, and well-undertaken
Siixes
by me as my awareness-release, still viciousness keeps overpower

ing my mind/ He should be told, Don t say that. You shouldn t
speak in that way. Don t misrepresent the Blessed One, for it s not
right to misrepresent the Blessed One, and the Blessed One
wouldn t say that. It s impossible, there is no way that when
compassion has been developed, pursued, handed the reins, taken
as a basis, steadied, consolidated, and well-undertaken as an
awareness-release viciousness would still keep overpowering the
mind. That possibility doesn t exist, for this is the escape from
viciousness: compassion as an awareness-release.
Although appreciation has been developed, pursued, handed the
reins, taken as a basis, steadied, consolidated, and well-under
taken by me as my awareness-release, still resentment keeps
overpowering my mind/ He should be told, Don t say that. You
shouldn t speak in that way. Don t misrepresent the Blessed One,
for it s not right to misrepresent the Blessed One, and the Blessed
One wouldn t say that. It s impossible, there is no way that
when appreciation has been developed, pursued, handed the
taken as an awareness-release resentment would still keep
overpowering the mind. That possibility doesn t exist, for this is
the escape from resentment: appreciation as an awareness-release/
Although equanimity has been developed, pursued, handed
the reins, taken as a basis, steadied, consolidated, and well-
undertaken by me as my awareness-release, still passion keeps
overpowering my mind/ He should be told, Don t say that.
You shouldn t speak in that way. Don t misrepresent the Blessed
One, for it s not right to misrepresent the Blessed One, and the
Blessed One wouldn t say that. It s impossible, there is no way
that when equanimity has been developed, pursued, handed
the reins, taken as a basis, steadied, consolidated, and well-
undertaken as an awareness-release passion would still keep
overpowering the mind. That possibility doesn t exist, for this is
the escape from passion: equanimity as an awareness-release/
Although the signless has been developed, pursued, handed the
taken by me as my awareness-release, still my consciousness
follows the drift of signs/ He should be told, Don t say that. You
196 Sixes
shouldn t
speak in that way. Don t misrepresent the Blessed One,
for itnot right to misrepresent the Blessed One, and the Blessed
s
One wouldn t say that. It s impossible, there is no way that
when the signless has been developed, pursued, handed the
taken as an awareness-release consciousness would follow the
drift of signs. That possibility doesn t exist, for this is the escape
from the signless as an awareness-release.
all signs:

Although am" is
"I
gone, and I do not assume that am this," "I
still the arrow of uncertainty & perplexity keeps overpowering
my mind. He should be told, Don t say that. You shouldn t

speak in that way. Don t misrepresent the Blessed One, for it s not
right to misrepresent the Blessed One, and the Blessed One
wouldn t say that. It s impossible, there is no way that when "I
am" is
gone, and am is not assumed
"I the arrow of uncer
this"
tainty & perplexity would keep overpowering the mind. That

possibility doesn t exist, for this is the escape from the arrow of
uncertainty & perplexity: the uprooting of the conceit, "I am".
"These, monks, are six properties that are means of escape."
See also: MN 121; SN XLIL8, AN 11166; AN V.27; AN V.200; AN

VIII.63; AN XI.16; Khp 9; Iti 27; Iti 72-73
VL16 Nakula s Parents
Once the Blessed One was staying among the Bhaggas in the
Deer Park at Bhesakala Grove, near Crocodile Haunt. At that
time, Nakula s father, the householder, was diseased, in pain,
severely ill. Then Nakula s mother said to him: "Don t be worried
as you die, householder. Death is painful for one who is worried.
The Blessed One has criticized being worried at the time of death.
"Now it may be that you are thinking, Nakula s mother will
not be able to support the children or maintain the household

after I m gone, but you shouldn t see things in that way. I am
skilled at spinning cotton, at carding matted wool. I can support
the children and maintain the household after you are gone. So
don t be worried as you die, householder. Death is painful for one
who is worried. The Blessed One has criticized being worried at
the time of death.
Sixes 97

take another husband after I m gone/ but you shouldn t see
things in that way. You know as well as I how my fidelity (lit.,
has been constant for the past sixteen
"householder-celibacy")
years. So don be worried as you die, householder. Death is

t
painful for one who is worried. The Blessed One has criticized
death when one is worried.
have no desire to go see the Blessed One, to go see the

Community of monks, after I m
gone/ but you shouldn t see
things in that way. I will have an even greater desire to go see
the Blessed One, to go see the Community of monks, after you
are gone. So don t be worried as you die, householder. Death is
painful for one who is worried. The Blessed One has criticized
being worried at the time of death.
not act fully in accordance with the precepts after I m

gone/ but
you shouldn t see things in that way. To the extent that the
Blessed One has white-clad householder female disciples who
act fully in accordance with the precepts, I am one of them. If
anyone doubts or denies this, let him go ask the Blessed One,
the worthy one, the rightly self-awakened one who is staying
among the Bhaggas in the Deer Park at Bhesakala Grove, near
Crocodile Haunt. So don t be worried as you die, householder.
Death is painful for one who is worried. The Blessed One has
criticized being worried at the time of death.
not attain inner tranquility of awareness after I m

gone/ but you
shouldn t see things in that way. To the extent that the Blessed
One has white-clad householder female disciples who attain
inner tranquility of awareness, I am one of them. If anyone
doubts or denies this, let him go ask the Blessed One, the
worthy one, the rightly self-awakened one who is staying
among the Bhaggas in the Deer Park at Bhesakala Grove, near
Crocodile Haunt. So don t be worried as you die, householder.
Death is painful for one who is worried. The Blessed One has
criticized being worried at the time of death.
not reach firm ground in this Dhamma & Vinaya, will not attain
a firm foothold, will not attain consolation, overcome her doubts,
dispel her perplexity, reach fearlessness or gain independence
ig8 Sixes
from others with regard to the Teacher s message [a standard

description of a stream-winner]/ but you shouldn t see things in
that way. To the extent that the Blessed One has white-clad
householder female disciples who reach firm ground in this
&
Dhamma Vinaya, attain a firm foothold, attain consolation,
overcome their doubts, dispel their perplexity, reach fearlessness,
& gain independence from others with regard to the Teacher s
message, I am one of them. If anyone doubts or denies this, let
him go ask the Blessed One, the worthy one, the rightly self-awak
ened one who is staying among the Bhaggas in the Deer Park at
Bhesakala Grove, near Crocodile Haunt. So don t be worried as
you die, householder. Death is painful for one who is worried. The
Blessed One has criticized being worried at the time of death."
While Nakula s father the householder was being exhorted
by Nakula s mother with this exhortation, his disease was
immediately allayed. And he recovered from his disease. That

was how Nakula s father s disease was abandoned.
Then, soon after Nakula s father the householder had recov
ered from being sick, not long after his recovery from his illness,
he went leaning on a stick to the Blessed One. On arrival, having
bowed down to the Blessed One, he sat to one side. As he was
sitting there, the Blessed One said to him, is your gain, your
"It
great gain, householder, that you have Nakula s mother sym

pathetic & wishing for your welfare as your counselor &
instructor. To the extent that I have white-clad householder
female disciples who act fully in accordance with the precepts,
she is one of them. To the extent that I have white-clad house
holder female disciples who attain inner tranquility of
awareness, she is one of them. To the extent that I have white-
clad householder female disciples who reach firm ground in this
Dhamma & Vinaya, attain a firm foothold, attain consolation,
overcome their doubts, dispel their perplexity, reach fearlessness,
& gain independence from others with regard to the Teacher s
message, she is one of them. It is your gain, your great gain,
householder, that you have Nakula s mother sympathetic &
wishing for your welfare as your counselor & instructor."
See also: SN XXIL1; AN IV.55; AN IV.184

s ixes 199
VI.19 Mindfulness of Death (1)
Ihave heard that at one time the Blessed One was staying at
Nadika, in the Brick Hall. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "Mindfulness of death, when developed
& pursued, is of great fruit &
great benefit. It gains a footing in
the Deathless, has the Deathless as its final end. Therefore you
should develop mindfulness of death."
When this was said, a certain monk addressed the Blessed

One, "I
already develop mindfulness of death."
"And how do you develop mindfulness of death?"

think, O, that I
"I
might live for a day & night, that I might
attend to the Blessed One s instructions. I would have accom
plished a great deal/ This is how I develop mindfulness of death."
Then another monk addressed the Blessed One, "I, too,
already develop mindfulness of death."
"And how do you develop mindfulness of death?"

think, O, that I might live for a day, that I might attend to
"I
the Blessed One s instructions. I would have accomplished a

great deal/ This is how I develop mindfulness of death."
Then another monk addressed the Blessed One, too, "I,
develop mindfulness of think, O, that I might live

death.... "I
for the interval that it takes to eat a meal, that I might attend to
the Blessed One s instructions. I would have accomplished a
great deal ....
Then another monk addressed the Blessed One, "I, too,

develop mindfulness of death.... O, that I might live
"I
think,
for the interval that it takes to swallow having chewed up four
morsels of food, that I might attend to the Blessed One s instruc
tions. I would have accomplished a great deal ....
develop mindfulness of death.... think, O, that I might live

"I
for the interval that takes to swallow having chewed up one

it
morsel of food, that I might attend to the Blessed One s instruc

tions. I would have accomplished a great deal ....
develop mindfulness of death.... think, O, that I might live

"I
for the interval that it takes to breathe out after breathing in, or
to breathe in after breathing out, that I might attend to the
zoo Sixes
Blessed One s instructions. I would have accomplished a great

deal/ This is how I develop mindfulness of death/
When this was said, the Blessed One addressed the monks.
"Whoever develops mindfulness of death, thinking, O, that I
might live for a day & night.. .for a day.. .for the interval that it
takes to eat a meal.. .for the interval that it takes to swallow

having chewed up four morsels of food, that I might attend to the
Blessed One s instructions. I would have accomplished a great
deal they are said to dwell heedlessly. They develop mindful-
ness of death slowly for the sake of ending the fermentations.
whoever develops mindfulness of death, thinking, O,
"But
that might live for the interval that it takes to swallow having
I
chewed up one morsel of food... for the interval that it takes to

breathe out after breathing in, or to breathe in after breathing
out, that I might attend to the Blessed One s instructions. I
would have accomplished a great deal they are said to dwell
heedfully. They develop mindfulness of death acutely for the
sake of ending the fermentations.
"Therefore you should train yourselves: We will dwell
heedfully. We will develop mindfulness of death acutely for the

sake of ending the fermentations/ That is how you should train
yourselves."
VL20 Mindfulness of Death (2)
I have heard that at one time the Blessed One was staying at
Nadika, in the Brick Hall. There he addressed the monks, "Monks,
mindfulness of death when developed &
pursued is of great
fruit &
great benefit. It gains a footing in the Deathless, has the
Deathless as its final end. And how
is mindfulness of death devel
oped & pursued so that of great fruit

it is &
great benefit, gains a
footing in the Deathless, and has the Deathless as its final end?
"There is the case where a monk, as day departs and night
returns, reflects: Many are the [possible] causes of death. my A

snake might bite me, a scorpion might sting me, a centipede
might bite me. That would be how my death would come
about. That would be an obstruction for me. Stumbling, I might
fall; my food, digested, might trouble me; my bile might be pro
voked, my phlegm... piercing wind forces [in the body] might

Sixes 2.01
be provoked. That would be how my death would come about.

That would be an obstruction for me/ Then the monk should
investigate: Are there any evil, unskillful mental qualities una-
bandoned by me that would be an obstruction for me were I to
die in the night? If, on reflecting, he realizes that there are evil,
unskillful mental qualities unabandoned by him that would be
an obstruction for him were he to die in the night, then he
should put forth extra desire, effort, diligence, endeavor, undi
vided mindfulness, & alertness for the abandoning of those very
same evil, unskillful qualities. Just as when a person whose
turban or head was on fire would put forth extra desire, effort,
diligence, endeavor, undivided mindfulness, & alertness to put
out the fire on his turban or head, in the same way the monk
should put forth extra desire, effort, diligence, endeavor, undi
vided mindfulness, & alertness for the abandoning of those very
same evil, unskillful qualities. But if, on reflecting, he realizes
that there are no evil, unskillful mental qualities unabandoned
by him that would be an obstruction for him were he to die in
the night, then for that very reason he should dwell in joy &
rapture, training himself day & night in skillful qualities.
"Further, there is the case where a monk, as night departs
and day returns, reflects: Many are the [possible] causes of my

death. A snake might bite me, a scorpion might sting me, a cen
tipede might bite me. That would be how my death would
come about. That would be an obstruction for me. Stumbling, I
might fall; my food, digested, might trouble me; my bile might
be provoked, my phlegm... piercing wind forces [in the body]
might be provoked. That would be how my death would come
about. That would be an obstruction for me. Then the monk
should investigate: Are there any evil, unskillful mental quali
ties unabandoned by me that would be an obstruction for me
were I to die during the day? If, on reflecting, he realizes that
there are evil, unskillful mental qualities unabandoned by him
that would be an obstruction for him were he to die during the
day, then he should put forth extra desire, effort, diligence,
endeavor, undivided mindfulness, & alertness for the abandon
ing of those very same evil, unskillful qualities. Just as when a
person whose turban or head was on fire would put forth extra
desire, effort, diligence, endeavor, undivided mindfulness, &
alertness to put out the fire on his turban or head, in the same
way the monk should put forth extra desire, effort, diligence,
2.0Z Sixes
endeavor, undivided mindfulness, & alertness for the abandoning

of those very same evil, unskillful qualities. But if, on reflecting, he
realizes that there are no evil, unskillful mental qualities unaban-
doned by him that would be an obstruction for him were he to die
during the day, then for that very reason he should dwell in joy &
rapture, training himself day & night in skillful qualities.
This, monks, is how mindfulness of death is developed &
pursued so that it is of great fruit & great benefit, gains a footing 7
in the Deathless, and has the Deathless as its final end/
See also: SN 11117; SN 11125; SN XX.6; AN IV.113; AN IV.184;

AN V.57; AN X.I 5; Dhp 21-32; Iti 23; Sn IV.6; Sn V.16; Thig V.6
VI.45 Debt
"Monks, for one who partakes of sensuality, poverty is suffering

in the world."
"Yes, lord."
"And a poor, destitute, penniless person gets into debt. For

one who partakes of sensuality, getting into debt is suffering in
the world."
"Yes, lord."
"And a poor, destitute, penniless person, having gotten into

debt, owes interest payments. For one who partakes of sensual
ity, interest payment is suffering in the world."
"Yes, lord."
"And when a poor, destitute, penniless person owing inter

est payments doesn t
pay interest on time, they serve him
notice. For one who partakes of sensuality, being served notice
is suffering in the world."
"Yes, lord."
"And when
a poor, destitute, penniless person, being served
notice, pay, they hound him. For one who partakes of
doesn t
sensuality, being hounded is suffering in the world."

"Yes, lord."
"And when
a poor, destitute, penniless person, being
hounded, doesn pay, he is put into bondage. For one who par
t
takes of sensuality, bondage is suffering in the world."

Sixes
"Yes, lord/
monks, poverty is suffering in the world for one who
"Thus,
partakes of sensuality. Getting into debt is suffering in the world

for one who partakes of sensuality. Interest payment is suffering
in the world for one who partakes of sensuality. Being served
notice is suffering in the who partakes of sensual
world for one
ity. Being hounded suffering in
is the world for one who
partakes of sensuality. Bondage is suffering in the world for one
who partakes of sensuality.
the same way, monks, whoever has no conviction with
"In
regard to skillful mental qualities, no sense of conscience with
regard to skillful mental qualities, no sense of concern with

regard to skillful mental no persistence with regard to
qualities,
skillful mental qualities, no discernment with regard to skillful
mental qualities is, in the discipline of a noble one, said to be
poor, destitute, & penniless.
"He
poor, destitute, &
penniless, having no conviction
with regard to skillful mental qualities, no sense of conscience ...
no sense of concern ... no persistence ... no discernment with
regard to skillful mental qualities engages in misconduct by
way of the body, misconduct by way of speech, misconduct by
way of the mind. For him, I tell you, this is getting into debt.
"For the
purpose of concealing his bodily misconduct, he
formulates evil desires: He desires, May they not know about
me. He resolves, May they not know about me/ He speaks,
[thinking,] May they not know about me/ He makes an effort
with his body, [thinking,] May they not know about me/ For
the purpose of concealing his verbal misconduct .... For the pur
pose of concealing his mental misconduct, he formulates evil
desires: He desires, May they not know about me/ He resolves,
May they not know about me/ He speaks, [thinking,] May
they not know about me/ He makes an effort with his body,
[thinking,] May they not know about me/ For him, I tell you,
this is interest payment.
"And then his well-behaved
companions in the celibate life
say about him, This venerable one acts in this way, behaves in
this way/ For him, I tell you, this is being served notice.
"And then, when he has
gone to the wilderness, to the foot
of a tree, or to an empty dwelling, he is beset with evil, unskill
ful thoughts accompanied by remorse. For him, I tell you, this is
being hounded.
Z04 Sixes
"He
poor, destitute, & penniless, having engaged in mis
conduct by way of the body, misconduct by way of speech, &
misconduct by way of the mind on the break-up of the body,
after death, is bound by the bond of hell or the bond of the
animal womb. And can imagine no one other bond so tor
I
menting, so painful, so obstructive to the unexcelled rest from

bondage, as the bond of hell or the bond of the animal womb.
"Poverty is called
suffering in the world;
so, too, is getting into debt.
A poor person, in debt,
partaking of sensuality,
suffers hardship.
Then they hound him
and put him into bondage:
the painful bond
forone longing to gain
sensual pleasures.
Now, anyone with no conviction

in the discipline of a noble one
no sense of conscience,
no sense of concern
contemplating evil actions,
doing wrong by way of body,
wrong by way of speech,
& wrong by way of the mind,
wants: May they not
know about me/
He creeps along in body,
speech, or mind,
piling up evil actions,
here & there,
again & again.
He, with evil actions,
his wisdom weak,
knowing his own wrong-doing, is
a poor person, in debt.
Partaking of sensuality,
he suffers hardship.
Siixes 2.05"
Then they hound him

painful mental resolves
born of remorse
at home or in the wilderness.
He, with evil actions,
his wisdom weak,
knowing his own wrong-doing,
goes to an animal womb
or bound
is in hell:
the painful bond
from which the enlightened
are freed.
But one with confidence,

living at home,
making gifts of his
belongings,
righteously-gained,
wins both goals:
advantage in the here-&-now,
& happiness in the world beyond.
The liberality of this householder
piles up merit.
Now, anyone with conviction

firmly established
in the discipline of a noble one
with a sense of conscience,
a sense of concern,
discerning
& restrained by virtue
is, in the discipline of a noble one,
said to be living in ease.
Gaining a pleasure not of the flesh,

he determines on equanimity:
abandoning the five hindrances
persistence constantly aroused
entering the jhanas:
unified,
mindful, &
wise.
Knowing this
as it actually is
zo6 Sixes
in the total
ending of all fetters,
through everywhere
not-clinging,
his mind is rightly released.
In him, Such, rightly released,
there is the knowledge,
in the total ending
of the fetters of becoming:
My
release
is unshakable/
That isthe highest knowledge
that, the happiness unexcelled.
Sorrowless,
dustless,
at rest,
that
is release from debt."
See also: AN IV.62; Iti 107
VI.55 Sona
I have heard that on one occasion the Blessed One was

staying
near Rajagaha, on Vulture Peak Mountain. And on that occasion
Ven. Sona was staying near Rajagaha in the Cool Wood. Then, as
Ven. Sona was meditating in seclusion [after doing walking medi
tation until the skin of his soles was split & bleeding], this train of
thought arose in his awareness: "Of the Blessed One s disciples
who have aroused their persistence, I am one, but my mind is not
released from the fermentations through lack of clinging /suste
nance. Now, family has enough wealth that it would be
my
possible to enjoy wealth &
make merit. What if I were to disavow
the training, return to the lower life, enjoy wealth, make merit?"&
Then the Blessed One, as soon as he perceived with his aware
ness the train of thought in Ven. Sona s awareness disappeared
from Vulture Peak Mountain just as a strong man might extend
his flexed arm or flex his extended arm appeared in the Cool
Wood right in front of Ven. Sona, and sat down on a prepared seat.
Ven. Sona, after bowing down to the Blessed One, sat to one side.
Sixes 107
As he was sitting there, the Blessed One said to him, now, as "Just
you were meditating in seclusion, didn t this train of thought

appear to your awareness: Of the Blessed One s disciples who
have aroused their persistence, I am one, but my mind is not
released from the fermentations.... What if I were to disavow the
training, return to the lower life, enjoy wealth, & make merit? "
"Yes, lord."
what do you think, Sona. Before, when you were

"Now a
house-dweller, were you skilled at playing the vina?"
"Yes, lord."
"And what do you think: when the strings of your vina

were too taut, was your vina in tune & playable?"
"No, lord."
"And what do you think: when the strings of your vina

were too loose, was your vina in tune & playable?"
"No, lord."
"And what do
you think: when the strings of your vina
were neither too taut nor too loose, but tuned (lit: established )
to be right on pitch, was your vina in tune & playable?"
"Yes, lord."
"In same way, Sona, over-aroused persistence leads to

the
restlessness, overly slack persistence leads to laziness. Thus you
should determine the right pitch for your persistence, attune
1
(penetrate, ferret out ) the pitch of the [five] faculties [to that],
and there pick up your theme."
"Yes, lord," Ven. Sona answered the Blessed One. Then,
having given this exhortation to Ven. Sona, the Blessed One as
a strong man might extend his flexed arm or flex his extended
arm disappeared from the Cool Wood and appeared on
Vulture Peak Mountain.
So after that, Ven. Sona determined the right pitch for his per
sistence, attuned the pitch of the [five] faculties [to that], and there
picked up his theme. Dwelling alone, secluded, heedful, ardent, &
resolute, he in no long time reached & remained in the supreme
goal of the celibate life for which clansmen rightly go forth from
home into homelessness, knowing &
realizing it for himself in the
here & now. He knew: "Birth is ended, the holy life fulfilled, the
task done. There is nothing further for the sake of this world."
And thus Ven. Sona became another one of the arahants.
Then, on the attainment of arahantship, this thought occurred
to Ven. Sona: "What if I were to go to the Blessed One and, on
2.o8 Siixes
arrival, to declare gnosis in his presence?" So he then went to the

Blessed One and, on arrival, having bowed down to him, sat to
one side. As he was sitting there he said to the Blessed One:
"When a monk is an arahant, with his fermentations ended, one
who has reached fulfillment, done the task, laid down the burden,
attained the true goal, totally destroyed the fetter of becoming,
and is released through right gnosis, he is dedicated to six things:
renunciation, seclusion, non-afflictiveness, the ending of craving,
the ending of clinging /sustenance, & non-deludedness.
"Now it may occur to a certain venerable one to think,
Perhaps it is entirely dependent on conviction that this venerable

one is dedicated to renunciation/ but it should not be seen in that
way. The monk whose fermentations are ended, having fulfilled
[the celibate life], doesn t see in himself anything further to do, or
anything further to add to what he has done. It is because of the
ending of passion, because of his being free of passion, that he is
dedicated to renunciation. It is because of the ending of aversion,
because of his being free of aversion, that he is dedicated to
renunciation. It is because of the ending of delusion, because of
his being free of delusion, that he is dedicated to renunciation.
"Now it may occur to a certain venerable one to think,
Perhaps it is because he desires gain, honor, & fame that this

venerable one is dedicated to seclusion ... Perhaps it is because
he falls back on attachment to precepts & practices as being
essential that he is dedicated to non-afflictiveness/ but it should
not be seen in that way. The monk whose fermentations are
ended, having fulfilled [the celibate life], doesn t see in himself
anything further to do, or anything further to add to what he
has done. It is because of the ending of passion, because of his
being free of passion, that he is dedicated to non-afflictiveness.
It is because of the ending of aversion, because of his being free
of aversion, that he is dedicated to non-afflictiveness. It is

because of the ending of delusion, because of his being free of
delusion, that he is dedicated to non-afflictiveness.
is because of the ending of passion, because of his being
"It
free of passion because of the ending of aversion, because of

...
his being free of aversion because of the ending of delusion,

...
because of his being free of delusion, that he is dedicated to the

ending of craving ... to the ending of clinging/ sustenance ... to
non-deludedness.
Sixes zog
"Even if
powerful forms cognizable by the eye come into the
visual range of a monk whose mind is thus rightly released, his
mind neither overpowered nor even engaged. Being still,
is
having reached imperturbability, he focuses on their passing

away. And even if powerful sounds ... aromas ... flavors ... tactile
sensations .... Even if powerful ideas cognizable by the intellect
come into the mental range of a monk whose mind is thus
rightly released, his mind is neither overpowered nor even
engaged. Being still, having reached imperturbability, he
focuses on their passing away.
as if there were a mountain of rock without cracks,
"Just
without fissures, one solid mass and then from the east there
were to come a powerful storm of wind & rain: the mountain
would neither shiver nor quiver nor shake. And then from the
west ... the north the south there were to come a powerful
...
storm of wind & rain: the mountain would neither shiver nor
quiver nor shake. In the same way, even if powerful forms cog
nizable by the eye come into the visual range of a monk whose
mind is thus rightly released, his mind is neither overpowered
nor even engaged. Being still, having reached imperturbability,
he focuses on their passing away. And even if powerful sounds
... aromas ... flavors ... tactile sensations .... Even if
powerful
ideas cognizable by the intellect come into the mental range of a
monk whose mind is thus rightly released, his mind is neither
overpowered nor even engaged. Being still, having reached
imperturbability, he focuses on their passing away"
When one s awareness is dedicated

to renunciation, seclusion,
non-afflictiveness, the
ending of clinging,
& non-deludedness,
the ending of craving,
seeing the arising of the sense media,
the mind is rightly released.
For that monk, rightly released,
his heart at peace,
there s nothing to be done,
nothing to add
to what s done.
As a single mass of rock isn t moved by the wind,
even so all forms, flavors, sounds,
aromas, contacts,
no Sixes
ideas desirable & not,

have no effect on one who is Such.
The mind
still, totally released
focuses on
their passing away.
NOTE: 1. See SN XLVIII.10.

See also: AN IV.37; AN VIII.80; Ud IIIA; Sn 1112
VL63 Penetrative
will teach you the penetrative explanation that is a Dhamma

"I
explanation. Listen & pay close attention. I will speak/

"As
you say, lord/ the monks responded.
The Blessed One said: "And which penetrative explanation
is a Dhamma explanation?
"Sensuality should be known. The cause by which sensual
ity comes into play should be known. The diversity in

sensuality should be known. The result of sensuality should be
known. The cessation of sensuality should be known. The path
of practice for the cessation of sensuality should be known.
"Feeling should be known. The cause by which feeling
comes into play should be known. The diversity in feeling
should be known. The result of feeling should be known. The
cessation of feeling should be known. The path of practice for
the cessation of feeling should be known.
"Perception should be known. The cause by which percep
tion comes into play should be known. The diversity in
perception should be known. The result of perception should be
known. The cessation of perception should be known. The path
of practice for the cessation of perception should be known.
"Fermentations (asava) should be known. The cause by
which fermentations come into play should be known. The
diversity in fermentations should be known. The result of fer
mentations should be known. The cessation of fermentations
should be known. The path of practice for the cessation of fer
mentations should be known
Siixes 2,11
"Kamma should be known. The cause by which kamma

comes into play should be known. The diversity in kamma
should be known. The result of kamma should be known. The
cessation of kamma should be known. The path of practice for
the cessation of kamma should be known.
"Stress should be known. The cause
by which stress comes
into play should be known. The diversity in stress should be
known. The result of stress should be known. The cessation of
stress should be known. The path of practice for the cessation of
stress should be known.
Sensuality should be known. The cause by which sen

"
[1]
suality comes into play ... The diversity in sensuality ... The
result of sensuality ... The cessation of sensuality ... The path of
practice for the cessation of sensuality should be known/ Thus
it has been said. In reference to what was it said?
are these five strands of sensuality. Which five?

"There
Forms cognizable via the eye agreeable, pleasing, charming,

endearing, fostering desire, enticing; sounds cognizable via the
ear ... aromas cognizable via the nose ... flavors cognizable via
the tongue ... tactile sensations cognizable via the body agree
able, pleasing, charming, endearing, fostering desire, enticing.
But these are not sensuality. They are called strands of sensual
ity in the discipline of the noble ones.
The passion for his resolves is a man s sensuality,

not the beautiful sensual pleasures
found in the world.
The passion for his resolves is a man s sensuality.
The beauties remain as they are in the world,
while the wise, in this regard,
subdue their desire.
"And what is the cause by which sensuality comes into
play? Contact is the cause by which sensuality comes into play.

"And what is the diversity in sensuality? Sensuality with
regard to forms is one thing, sensuality with regard to sounds is
another, sensuality with regard to aromas is another, sensuality

with regard to flavors is another, sensuality with regard to tactile
sensations is another. This is called the diversity in sensuality.
2,12. Sixes
"And the result of sensuality? One who wants sen

what is
suality produces a corresponding state of existence, on the side

of merit or demerit. This is called the result of sensuality.
"And what is the cessation of
sensuality? From the cessation of
contact is the cessation of sensuality; and just this noble eightfold
path right view, right resolve, right speech, right action, right
livelihood, right effort, right mindfulness, right concentration
is the way leading to the cessation of sensuality.
"Now when a disciple of the noble ones discerns
sensuality
in this way, the cause by which sensuality comes into play in
this way, the diversity of sensuality in this way, the result of sen
suality in this way, the cessation of sensuality in this way, the &
path of practice leading to the cessation of sensuality in this
way, then he discerns this penetrative celibate life as the cessa
tion of sensuality.
Sensuality should be known. The cause by which sensual
"
ity comes
into play ... The diversity in sensuality ... The result of
sensuality ... The cessation of sensuality ... The path of practice
for the cessation of sensuality should be known/ Thus it has
been said, and in reference to this was it said.
Feeling should be known. The cause by which

"
[2] feeling
comes into play ... The diversity in feeling ... The result of feel
ing ... The cessation
of feeling ... The path of practice for the
cessation of feeling should be known/ Thus it has been said. In
reference to what was it said?
"There are these three kinds of feeling: a feeling of pleasure,
a feeling of pain, & feeling of neither pleasure nor pain.

"And what is the cause
by which feeling comes into play?
Contact is the cause by which feeling comes into play.
"And what is the
diversity in feeling? There is the feeling of
pleasure connected with the baits of the world. There is the feel
ing of pleasure not connected with the baits of the world. There
is the feeling of pain connected with the baits of the world.
There is the feeling of pain not connected with the baits of the
world. There is the feeling of neither pleasure nor pain con
nected with the baits of the world. There is the feeling of neither
pleasure nor pain not connected with the baits of the world.
This called the diversity in feeling.
is
what is the result of feeling? One
"And who feels a feeling
produces a corresponding state of existence, on the side of merit

or demerit. This is called the result of feeling.
Sixes
"And what is the cessation of feeling? From the cessation of

contact is the cessation of feeling; and just this noble eightfold
is the way leading to the cessation of feeling.
"Now when a
disciple of the noble ones discerns feeling in
this way, the cause by which feeling comes into play in this way,
the diversity of feeling in this way, the result of feeling in this
way, the cessation of feeling in this way, & the path of practice
leading to the cessation of feeling in this way, then he discerns
this penetrative celibate life as the cessation of feeling.
Feeling should be known. The cause by which feeling

"
comes into play The diversity in feeling The result of feeling

... ...
The cessation of feeling The path of practice for the cessation

... ...
of feeling should be known/ Thus it has been said, and in refer

ence to this was it said.
Perception should be known. The cause by which per

"
[3]
ception comes into play ... The diversity in perception ... The
result of perception ... The cessation of perception ... The path of
practice for the cessation of perception should be known/ Thus
it has been said. In reference to what was it said?
"There are these six kinds of

perception (mental labels): the
perception of form, the perception of sound, the perception of
aroma, the perception of flavor, the perception of tactile sensa
tion, the perception of ideas.
by which perception comes into
play? Contact is the cause by which perception comes into play.
"And what is the
diversity in perception? Perception with
regard to forms is one thing, perception with regard to sounds is
another, perception with regard to aromas is another, perception
with regard to flavors is another, perception with regard to tac
tile sensations is another, perception with regard to ideas is
another. This is called the diversity in perception.
"And what is the result of
perception? Perception has
expression as its result, I tell you. However a person perceives
something, that is how he expresses it: I have this sort of per
ception/ This is called the result of perception.
"And what is the cessation of
perception? From the cessation
of contact is the cessation of perception; and just this noble eight
fold path right view, right resolve, right speech, right action,
2.14 Sixes
right livelihood, right effort, right mindfulness, right concentra

tion is the way leading to the cessation of perception.
"Now when a
disciple of the noble ones discerns perception
in this way, the cause by which perception comes into play in
this way, the diversity of perception in this way, the result of
perception in this way, the cessation of perception in this way, &
the path of practice leading to the cessation of perception in this
way, then he discerns this penetrative celibate life as the cessa
tion of perception.
"Perception should be known. The cause by which percep
tion comes ... The
diversity in perception ... The result
into play
of perception ... The cessation of perception ... The path of prac
tice for the cessation of perception should be known/ Thus it
has been said, and in reference to this was it said.
Fermentations should be known. The cause by which
"
[4]
fermentations come into play ... The diversity in fermentations ...
The result of fermentations The cessation of fermentations
... ...
The path of practice for the cessation of fermentations should be

known/ Thus it has been said. In reference to what was it said?
"There are these three kinds of fermentations: the fermenta
tion of sensuality, the fermentation of becoming, the

fermentation of ignorance.
by which fermentations comes into
play? Ignorance is the cause by which fermentations comes into play.
"And what
the diversity in fermentations? There are fer
is
mentations that lead to hell, those that lead to the animal womb,
those that lead to the realm of the hungry shades, those that
lead to the human world, those that lead to the world of the
devas. This is called the diversity in fermentations.
"And what is the result of fermentations? One who is immersed
in ignorance produces a corresponding state of existence, on the

side of merit or demerit. This is called the result of fermentations.
"And what is the cessation of fermentations? From the cessa
tion of ignorance is the cessation of fermentations; and just this

noble eightfold path right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right con
centration is the way leading to the cessation of fermentations.
"Now when a
disciple of the noble ones discerns fermenta
tions in this way, the cause by which fermentations comes into
play in this way, the diversity of fermentations in this way, the
result of fermentations in this way, the cessation of fermenta-
Sixes
tions in this way, &

the path of practice leading to the cessation
of fermentations in this way, then he discerns this penetrative
celibate life as the cessation of fermentations.
"Fermentations should be known. The cause by which fer
mentations come into play ... The diversity in fermentations ...
The result of fermentations The cessation of fermentations
... ...
The path of practice for the cessation of fermentations should be

known/ Thus it has been said, and in reference to this was it said.
[5] "Kamma should be known. The cause by which kamma
comes into play should be known. The diversity in kamma
should be known. The result of kamma should be known. The
cessation of kamma should be known. The path of practice for
the cessation of kamma should be known/ Thus it has been
said. In reference to what was it said?
"Intention, I tell you, is kamma. Intending, one does kamma
by way of body, speech, & intellect.

by which kamma comes into play?
Contact is the cause by which kamma comes into play.
"And what is the
diversity in kamma? There is kamma to be
experienced in hell, kamma to be experienced in the realm of
common animals, kamma to be experienced in the realm of the
hungry shades, kamma to be experienced in the human world,
kamma to be experienced in the world of the devas. This is
called the diversity in kamma.
"And what is the result of kamma? The result of kamma is
of three sorts, I tell you: that which arises right here & now, that
which arises later [in this lifetime], and that which arises follow
ing that. This is called the result of kamma.
"And what is the cessation of kamma? From the cessation of
contact is the cessation of kamma; and just this noble eightfold

is the way leading to the cessation of kamma.
"Now when a
disciple of the noble ones discerns kamma in
this way, the cause by which kamma comes into play in this
way, the diversity of kamma in this way, the result of kamma in
this way, the cessation of kamma in this way, & the path of prac
tice leading to the cessation of kamma in this way, then he
discerns this penetrative celibate life as the cessation of kamma.
"
Kamma
should be known. The cause by which kamma
comes into play ... The diversity in kamma ... The result of
116 Sixes
kamma The cessation of kamma ... The path of practice for the
...
cessation of kamma should be known/ Thus it has been said,

and in reference to this was it said.
Stress should be known. The cause by which stress
"
[6]
comes into play should be known. The diversity in stress should
be known. The result of stress should be known. The cessation
of stress should be known. The path of practice for the cessation
of stress should be known/ Thus it has been said. In reference to
what was it said?
"Birth is stress,
aging is stress, death is stress; sorrow, lamen
tation, pain, distress, & despair are stress; association with what
is not loved is stress, separation from what is loved is stress, not
getting what is wanted is stress. In short, the five clinging-

aggregates are stress.
"And what
is the cause by which stress comes into play?
Craving the cause by which stress comes into play.

is
"And what is the
diversity in stress? There is major stress &
minor, slowly fading & quickly fading. This is called the diversity
in stress.
what is the result of stress? There are some cases in
"And
which a person overcome with pain, his mind exhausted,

grieves, mourns, laments, beats his breast, & becomes bewil
dered. Or one overcome with pain, his mind exhausted, comes
to search outside, Who knows a way or two to stop this pain? I
tell you, monks, that stress results either in bewilderment or in
search. This is called the result of stress.
"And what is the cessation of stress? From the cessation of
craving is the cessation of stress; and just this noble eightfold

is the path of practice leading to the cessation of stress.
"Now when a disciple of the noble ones discerns stress in
this way, the cause by which stress comes into play in this way,
the diversity of stress in this way, the result of stress in this way,
the cessation of stress in this way, &
the path of practice leading
to the cessation of stress in this way, then he discerns this pene
trative celibate life as the cessation of stress.
"
Stress should be known. The cause by which stress comes

into play diversity in stress ... The result of stress ... The
... The
cessation of stress ... The path of practice for the cessation of
Sixes ziy
stress should be known/ Thus it has been said, and in reference

to this was it said.
"And this is the penetrative explanation that is a Dhamma
explanation."
See also: DN 22 (Section D.5); MN 18; MN 135; SN XLVI.ll;

ANIV.237
VL86 Obstructions
"Endowed with these six qualities, a person is incapable of
alighting on the lawfulness, the Tightness of skillful mental

qualities even when listening to the true Dhamma. Which six?
"He endowed with a (present) kamma obstruction, a defile
is
ment obstruction, a result-of-(past)-kamma obstruction; he lacks
conviction, has no desire (to listen), and has dull discernment.

qualities even when listening to the true Dhamma.
"Endowed with these six qualities, a person is capable of

qualities even while listening to the true Dhamma. Which six?
"He is not endowed with a
(present) kamma obstruction, a
defilement obstruction, or a result-of-(past)-kamma obstruction;
he has conviction, has the desire (to listen), and is discerning.

qualities even while listening to the true Dhamma.
See also: AN V.202; Thag V.10
VI.87 Kamma Obstructions

has killed his mother; he has killed his father; he has
"He
killed an arahant; he has, with corrupt intent, caused the blood

of a Tathagata to flow; he has caused a split in the Sarigha; or he
is a person of dull discernment, slow & dull-witted.
2.i8 Sixes

"He has not killed his mother; he has not killed his father; he
has not killed an arahant; he has not, with corrupt intent, caused
the blood of a Tathagata to flow; he has not caused a split in the
Sarigha; and he is a discerning person, not slow or dull-witted.

qualities even while listening to the true Dhamma/
See also: DN 2; AN V.129; AN V.202
VI.88 Listening Well

alighting on the lawfulness, the Tightness of mentalskillful
"When the Dhamma & Vinaya declared by the Tathagata is
being taught, he doesn t listen well, doesn t give ear, doesn t

apply his mind to gnosis, grabs hold of what is worthless,
rejects what is worthwhile, and is not endowed with the
patience to comply with the teaching.


"When the Dhamma & Vinaya declared by the Tathagata is
being taught, he listens well, gives ear, applies his mind to gnosis,
rejects what is worthless, grabs hold of what is worthwhile, and

is endowed with the patience to comply with the teaching.
qualities even while listening to the true Dhamma."
See also: AN V.202; Thag V.10

2.19
Sevens
VII.6 Treasure
"Monks, there are these seven treasures. Which seven? The trea
sure of conviction, the treasure of virtue, the treasure of
conscience, the treasure of concern, the treasure of listening, the
treasure of generosity, the treasure of discernment.
"And what is the treasure of conviction? There is the case
where a disciple of the noble ones has conviction, is convinced

of the Tathagata s Awakening: Indeed, the Blessed One is pure
and rightly self-awakened, consummate in knowledge & con
duct, well-gone, an expert with regard to the world, unexcelled
as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed/ This is called the
treasure of conviction.
"And what is the treasure of virtue? There is the case where
a disciple of the noble ones abstains from taking life, abstains

from stealing, abstains from illicit sexual conduct, abstains from
lying, abstains from taking intoxicants that cause heedlessness.
This, monks, is called the treasure of virtue.
"And what is the treasure of conscience? There is the case
where a disciple of the noble ones feels shame at [the thought of
engaging in] bodily misconduct, verbal misconduct, mental
misconduct. This called the treasure of conscience.
is
"And what the treasure of concern? There is the case
is
where a disciple of the noble ones feels concern for [the suffer
ing that results from] bodily misconduct, verbal misconduct,
mental misconduct. This is called the treasure of concern.
"And what is the treasure of listening? There is the case
where a disciple of the noble ones has heard much, has retained
what he/she has heard, has stored what he/she has heard.
Whatever teachings are admirable in the beginning, admirable in
the middle, admirable in the end, that in their meaning &
expression proclaim the celibate life that is entirely complete &
pure: those he/she has listened to often, retained, discussed,
2.2.0 Sevens
accumulated, examined with his/her mind, and well-penetrated

in terms of his/her views. This is called the treasure of listening.
"And what is the treasure of
generosity? There is the case of a
disciple of the noble ones, his awareness cleansed of the stain of
stinginess, living at home, freely generous, openhanded, delight
ing in being magnanimous, responsive to requests, delighting in
the distribution of gifts. This is called the treasure of generosity.
"And what
the treasure of discernment? There is the case
is
where a disciple of the noble ones is discerning, endowed with
discernment of arising &
passing away noble, penetrating,
leading to the right ending of stress. This is called the treasure
of discernment.
"These, monks, are the seven treasures."
The treasure of conviction,

the treasure of virtue,
the treasure of conscience concern, &
the treasure of listening, generosity,
& discernment as the seventh treasure.
Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction & virtue, confidence Dhamma-vision &
should be cultivated by the wise,
remembering the Buddhas instruction.
VII.7 Ugga
Then Ugga, the king s chief minister, went to the Blessed One
he was sitting there, he said to the Blessed One: s amazing, "It
lord. It s awesome, how prosperous Migara Rohaneyya is, how

great his treasures, how great his resources!"
[The Buddha:] "But what is his property, Ugga? What are his
great treasures & great resources?"
"One hundred thousand pieces of gold, lord, to say nothing
of his silver."
"That is treasure, Ugga. I don t say that it s not. And that trea
sure is open to
floods, kings, thieves,
fire, &
hateful heirs. But these
seven treasures are not open to fire, flood, kings, thieves, or hateful
heirs. Which seven? The treasure of conviction, the treasure of
virtue, the treasure of conscience, the treasure of concern, the
Sevens 111
treasure of listening, the treasure of generosity, the treasure of

discernment. These, Ugga, are the seven treasures that are not
open to fire, flood, kings, thieves, or hateful heirs.
The treasure of conviction,

the treasure of virtue,
the treasure of conscience & concern,
the treasure of listening, generosity,
& discernment as the seventh treasure:
Whoever, man or woman, has these treasures,
has great treasure in the world
that no being,
human or divine,
can excel.
So conviction & virtue, confidence & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas instruction.
See also: SN IIL19-20; SN 711.25; AN 11152-53; AN IV.62; Khp 6;
Khp8
VII.11 Obsessions (1)
"Monks, there are these seven obsessions. 1 Which seven?

The
"(1)
obsession of sensual passion.
The
"(2)
obsession of resistance.
The
"(3)
obsession of views.
The
"(4)
obsession of uncertainty.
The
"(5)
obsession of conceit.
The
"(6)
obsession of passion for becoming.
(7) The obsession of ignorance.
"These are the seven obsessions."
NOTE: 1. This term usually translated as

anusaya is
tendency." These
or translations
"latent
"underlying tendency"
are based on the etymology of the term, which literally means,
lie down with." However, in actual usage, the related verb
"to
(anuseti) means to be obsessed with something, for one s
thoughts to return and down with

"lie over and over again.
it"
See also: MN 44; SN XXII.36; SN XXXVI.6

ZZ2. Sevens
VII.12 Obsessions (2)
Monks, with the abandoning &

destruction of the seven
obsessions, the celibate life is fulfilled. Which seven? The obses
sion of sensual passion, the obsession of resistance, the
obsession of views, the obsession of uncertainty, the obsession
of conceit, the obsession of passion for becoming, the obsession
of ignorance. With the abandoning & destruction of these seven
obsessions, the celibate life is fulfilled.
"When, for a monk, the obsession of sensual passion has been
abandoned, its root destroyed, like an uprooted palm tree,

arising; when, for him, the obsession of resistance the obsession . . .
of views ... the obsession of uncertainty ... the obsession of con

ceit .the obsession of passion for becoming
. . the obsession of
. . .
ignorance has been abandoned, root destroyed, like an

its

destined for future arising: this is called a monk who has cut
through craving, has turned away from the fetter, and by rightly
breaking through conceit has put an end to suffering & stress/
VII.21 Conditions for No Decline among the Monks
in Rajagaha, on Vulture Peak Mountain. There he addressed the
monks: "Monks, I will teach you the seven conditions that lead
to no decline. Listen & pay close attention. I will speak."
The Blessed One said: "And which seven are the conditions
that lead to no decline?
[1] long as the monks meet often, meet a great deal,
"As
their growth can be expected, not their decline.

[2] "As long as the monks meet in harmony, adjourn from
their meetings in harmony, and conduct Community business in
harmony, their growth can be expected, not their decline.
[3] "As long as the monks neither decree what has been
undecreed nor repeal what has been decreed, but practice
undertaking the training rules as they have been decreed, their
growth can be expected, not their decline.
Sevens
[4] "As
long as themonks
honor, respect, venerate, and do
homage to the elder those with seniority who have
monks
long been ordained, the fathers of the Community, leaders of
the Community regarding them as worth listening to, their
growth can be expected, not their decline.
[5] "As long as the monks do not submit to the power of any
arisen craving that leads to further becoming, their growth can
be expected, not their decline.
[6] "As long as the monks see their own benefit in wilder
ness dwellings, their growth can be expected, not their decline.
[7] "As long as the monks each keep firmly in mind: If there
are any well-behaved fellow followers of the celibate life who
have yet to come, may they come; and may the well-behaved
fellow-followers of the celibate life who have come live in com
fort/ their growth can be expected, not their decline.
"As
long as the monks remain steadfast in these seven con
ditions, and as long as these seven conditions endure among the
monks, the monks growth can be expected, not their decline."
See also: DN 16; AN V.77-80; AN VI.12; AN VII.56
VII.48 Bondage
"I will teach you a Dhamma discourse on bondage & lack of

bondage. Listen &
pay close attention. I will speak."
The Blessed One said: woman attends inwardly to her

"A
feminine faculties, her feminine gestures, her feminine manners,

feminine poise, feminine desires, feminine voice, feminine
charms. She is excited by that, delighted by that. Being excited
& delighted by that, she attends outwardly to masculine facul
ties, masculine gestures, masculine manners, masculine poise,
masculine desires, masculine voices, masculine charms. She is
excitedby that, delighted by that. Being excited & delighted by
that,she wants to be bonded to what is outside her, wants what
ever pleasure & happiness that arise based on that bond.
Delighting, caught up in her femininity, a woman goes into
bondage with reference to men. This is how a woman doesn t
transcend her femininity.
2.Z 4 Sevens
man
attends inwardly to his masculine faculties, mascu
"A
line gestures, masculine manners, masculine poise, masculine

desires, masculine voice, masculine charms. He is excited by
that, delighted by that. Being excited & delighted by that, he
attends outwardly to feminine faculties, feminine gestures, fem
inine manners, feminine poise, feminine desires, feminine
voices, feminine charms. He is excited by that, delighted by
that. Being excited & delighted by that, he wants to be bonded
to what is outside him, wants whatever pleasure & happiness
that arise based that bond. Delighting, caught up in his mas
on
culinity, a man goes into bondage with reference to women.
This is how a man doesn t transcend his masculinity.
"
And how is there lack of bondage? A woman doesn t attend

inwardly to her feminine faculties ... feminine charms. She is not
excited by that, not delighted by that ... doesn t attend outwardly
to masculine faculties ... masculine charms. She is not excited by
that, not delighted by that ... doesn t want to be bonded to what
is outside her, doesn t want whatever pleasure & happiness that
arise based on that bond. Not delighting, not caught up in her
femininity, a woman doesn t go into bondage with reference to
men. Thisis how a woman transcends her femininity.
man doesn t attend inwardly to his masculine faculties
"A ...
masculine charms. He is not excited by that, not delighted by

that attend outwardly to feminine faculties ... femi
... doesn t
nine charms. He is not excited by that, not delighted by that ...

doesn t want to be bonded to what is outside him, doesn t want
whatever pleasure &
happiness that arise based on that bond.
Not delighting, not caught up in his masculinity, a man doesn t
go into bondage with reference to women. This is how a man
transcends his masculinity.
"This is how there is lack of bondage. And this is the Dhamma
discourse on bondage & lack of bondage."
See also: AN V.75-76; AN X.13; Sn IV.7
VIL49 Giving
This discourse discusses the possible motivations for generosity,

and rates in ascending order the results they can lead to. The
Commentary notes that the highest motivation, untainted by lower
Sevens
motivations and leading to non-returning, requires a certain level of

mastery in concentration and insight in order to be one s genuine
motivation for giving.
Ihave heard that on one occasion the Blessed One was staying in
Campa, on the shore of Gaggara Lake. Then a large number of
lay followers from Campa went to Ven. Sariputta and, on arrival,
having bowed down to him, sat to one side. As they were sitting
there they said to Ven. Sariputta: has been a long time, vener
"It
able sir, since we have had a chance to hear a Dhamma talk in

the Blessed One s presence. It would be good if we could get to
hear a Dhamma talk in the Blessed One s presence/
"Then in that case, my friends, come again on the next
uposatha day, and perhaps you ll
get to hear a Dhamma talk in
the Blessed One s presence."
"As
you say, venerable sir," the lay followers from Campa said
to Ven. Sariputta. Rising from
their seats, bowing down to him,
and then circling him keeping him on their right they left.
Then, on the following uposatha day, the lay followers from

Campa went to Ven. Sariputta and, on arrival, having bowed
down to him, stood to one side. Then Ven. Sariputta, together
with the lay followers from Campa, went to the Blessed One and
on arrival, having bowed down to him, sat to one side. As he
was sitting there, he said to the Blessed One: "Might there be the
case where a person gives a gift of a certain sort and it doesn t
bear great fruit or great benefit,whereas another person gives a
gift of the same sort bears great fruit and great benefit?"
and it
"Yes, Sariputta, there would be the case where a person
gives a gift of a certain sort and it doesn t bear great fruit or

great benefit, whereas another person gives a gift of the same
sort and it bears great fruit and great benefit."
"Lord, what is the cause, what is the reason, why a person
gives a gift of a certain sort and it doesn t bear great fruit or

great benefit, whereas another person gives a gift of the same
sort and it bears great fruit and great benefit?"
"Sariputta, there is the case
where a person gives a gift seek
ing his own profit, with a mind attached [to the reward],
seeking to store up for himself [with the thought], T ll enjoy this
after death. He gives his gift food, drink, clothing, a vehicle; a
garland, perfume, & ointment; bedding, shelter, & a lamp to a
priest or a contemplative. What do you think, Sariputta? Might
a person give such a gift as this?"
Z2.6 Sevens
"Yes, lord."
given this gift seeking his own profit with a mind

"Having
attached [to the reward], seeking to store up for himself, [with the
thought], Til enjoy this after death on the break-up of the body,
after death, he reappears in the company of the Four Great Kings.
Then, having exhausted that action, that power, that status, that
sovereignty, he is a returner, coming back to this world.
"Then the case of a person who gives a gift not seek
there is
ing his own profit, not with a mind

attached [to the reward], not
seeking to store up for himself, nor [with the thought], Til enjoy
this after death/ Instead, he gives a gift with the thought,
Giving is good/ He gives his gift food, drink, clothing, a vehi
cle; a garland, perfume, & ointment; bedding, shelter, & a
lamp to a priest or a contemplative. What do you think,
Sariputta? Might a person give such a gift as this?"
"Yes, lord."
"Having given this gift with the thought, Giving is good/

on the break-up of the body, after death, he reappears in the
company of the devas of the Thirty-three. Then, having exhausted
that action, that power, that status, that sovereignty, he is a
returner, coming back to this world.
"Or, instead of thinking, is good/ he gives a gift with
Giving
the thought, This was given in the past, done in the past, by my
father &
grandfather. It would not be right for me to let this old
family custom be discontinued ... on the break-up of the body,
after death, he reappears in the company of the devas of the
Hours. Then, having exhausted that action, that power, that status,
that sovereignty, he is a returner, coming back to this world.
instead
"Or, he gives a gift with the thought, I am well-off.
...
These are not well-off. It would not be right for me, being well-off,
not to give a gift to those who are not well-off ...on the break-up of
the body, after death, he reappears in the company of the Contented
devas. Then, having exhausted that action, that power, that status,
instead ... he gives a gift with the thought, Just as there
"Or,
were the great sacrifices of the sages of the past Atthaka,

Vamaka, Vamadeva, Vessamitta, Yamadaggin, Angirasa,
Bharadvaja, Vasettha, Kassapa, & Bhagu in the same way will
this be my distribution of gifts on the break-up of the body, after
...
death, he reappears in the company of the devas who delight in

creation. Then, having exhausted that action, that power, that
status, that sovereignty, he is a returner, coming back to this world.
Sevens 2.2,7
"Or, ... he
instead gives a gift with the thought, When this gift
of mine given, it makes the mind serene. Gratification
is joy &
arise ... on the break-up of the body, after death, he reappears in
the company of the devas who have power over the creations of
others. Then, having exhausted that action, that power, that status,
"Or, instead of thinking, When this gift of mine is given, it
makes the mind serene. Gratification & joy arise/ he gives a gift
with the thought, This is an ornament for the mind, a support
for the mind/ He
gives his gift food, drink, clothing, a vehicle;
a garland, perfume, & ointment; bedding, shelter, & a lamp to
a priest or a contemplative. What do you think, Sariputta?
Might a person give such a gift as this?"
"Yes, lord."
given this, not seeking his own profit, not with a

"Having
mind attached [to the reward], not seeking to store up for him
self, nor [with the thought], Til enjoy this after death,
nor with the thought, Giving is good/
nor with the thought, "This was given in the past, done in
the past, by my father & grandfather. It would not be right for
me to let this old family custom be discontinued/
nor with the thought, I am well-off. These are not well-
off. It would not be right for me, being well-off, not to give a gift
to those who are not well-off/ nor with the thought, Just as
there were the great sacrifices of the sages of the past Atthaka,
Vamaka, Vamadeva, Vessamitta, Yamadaggin, Angirasa,
Bharadvaja, Vasettha, Kassapa, & Bhagu in the same way this
will be my distribution of gifts/
nor with the thought, When this gift of mine is given, it
makes the mind serene. Gratification & joy arise/

but with the thought, This is an ornament for the mind, a
support for the mind on the break-up of the body, after death,
he reappears in the company of Brahma s Retinue. Then, having
exhausted that action, that power, that status, that sovereignty,
he is a non-returner. He doesn t come back to this world.
"This, Sariputta, is the cause, this is the reason, why a
person gives a gift of a certain sort and it doesn t bear great fruit
or great benefit, whereas another person gives a gift of the same
sort and it bears great fruit and great benefit."
See also: SN 111.24; AN 111.58

zz8 Sevens
VIL56 To Kimila
at Kimila, in the Bamboo Grove. Then Yen. Kimila went to the
Blessed One and, on arrival, having bowed down to the Blessed
One, sat to one side. As he was sitting there he said to the
Blessed One: "What is the cause, lord, what is the reason why,
when a Tathagata has become totally unbound (has entered
total Nibbana), the true Dhamma does not last a long time?"
"Kimila, there is the case where, when a Tathagata has become
totally unbound, the monks, nuns, male lay followers, & female lay
followers live without respect, without deference, for the Teacher;
live without respect, without deference, for the Dhamma ... the
Sarigha ... the Training [heightened virtue, heightened concentra
tion, heightened discernment] ... concentration ... needfulness; live
without respect, without deference, for hospitality. This is the
cause, this is the reason why, when a Tathagata has become totally
unbound, the true Dhamma does not last a long time."
"And what is the cause, what is the reason
why, when a
Tathagata has become totally unbound, the true Dhamma does
last a long time?"
"Kimila, there is the case where, when a Tathagata has

become totally unbound, the monks, nuns, male lay followers,
& female lay followers live with respect, with deference, for the
Teacher; live with respect, with deference, for the Dhamma ...
the Sangha ... the Training ... concentration ... needfulness; live
with respect, with deference, for hospitality. This is the cause,
this is the reason why, when a Tathagata has become totally
unbound, the true Dhamma does last a long time."
See also: SN VI.2; SN XX.7; AN V.79; AN VII.21
VII.58 Nodding
Once the Blessed One was living among the Bhaggas in the Deer
Park at Bhesakala Grove, near Crocodile Haunt. At that time
Yen. Maha Moggallana [prior to his Awakening] sat nodding
near the village of Kallavalaputta, in Magadha. The Blessed One,
with his purified divine eye, surpassing the human, saw Yen.
Maha Moggallana as he sat nodding near the village of
Sevens 2.ZQ
Kallavalaputta in Magadha. As soon as he saw this just as a

strong man might extend his flexed arm or flex his extended
arm he disappeared from among the Bhaggas in the Deer Park
at Bhesakala Grove near Crocodile Haunt and
re-appeared near
the village of Kallavalaputta in Magadha, right in front of Ven.
Maha Moggallana. There he sat down on a prepared seat. As he
was sitting there, the Blessed One said to Ven. Maha Moggallana,
"Are
you nodding, Moggallana? Are you nodding?"
"Yes, lord."
"Well then,
Moggallana, whatever perception you have in
mind when drowsiness descends on you, don t attend to that
perception, don t pursue it. It s possible that by doing this you
will shake off your drowsiness.
"But if this you don t shake off your drowsiness,
by doing
then recall to your awareness the Dhamma as you have heard &
memorized it, re-examine it, & ponder it over in your mind. It s
possible that by doing this you will shake off your drowsiness.
"But if
by doing this you don t shake off your drowsiness,
then repeat aloud in detail the Dhamma as you have heard &
memorized it. It s possible that by doing this you will shake off
your drowsiness.
"But if
then pull both your earlobes and rub your limbs with your hands.
It s possible that
by doing this you will shake off your drowsiness.
"But if
then get up from your seat and, after washing your eyes out
with water, look around in all directions and upward to the
major stars & constellations. It s possible that by doing this you
"But if
by doing this you don
t shake off your drowsiness,
then attend to the perception of light, resolve on the perception

of daytime, [dwelling] by night as by day, and by day as by
night. By means of an awareness thus open & unhampered,
develop a brightened mind. It s possible that by doing this you
"But if
then percipient of what lies in front & behind set a distance
to meditate walking back & forth, your senses inwardly
immersed, your mind not straying outwards. It s possible that
by doing this you will shake off your drowsiness.
"But if
then reclining on your right side take up the lion s posture,
Sevens
one foot placed on top of the other, mindful, alert, with your
mind set on getting up. As soon as you wake up, get up quickly,
with the thought, I won t stay indulging in the pleasure of lying
down, the pleasure of reclining, the pleasure of drowsiness/
That is how you should train yourself.
"Furthermore, Moggallana, should you train yourself: I will
not visit families with my pride [literally, "my trunk" (i.e., a ele
phant s That is how you should train
trunk)] lifted high.
yourself. families there are many jobs that have to be
Among
done, so that people don t pay attention to a visiting monk. If a
monk visits them with his trunk lifted high, the thought will
occur to him, Now
who, I wonder, has caused a split between
me and The people seem to have no liking for me.
this family?
Getting nothing, he becomes abashed. Abashed, he becomes

restless. Restless, he becomes unrestrained. Unrestrained, his
mind is far from concentration.
Moggallana, should you train yourself: I will
"Furthermore,
speak no confrontational speech. That is how you should train

yourself. When there is confrontational speech, a lot of discus
sion can be expected. When there is a lot of discussion, there is
restlessness. One who is restless becomes unrestrained.
Unrestrained, his mind is far from concentration.
s not the case, Moggallana, that I praise association of
"It
every sort. But it s not the case that I dispraise association of

every sort. I don t praise association with householders and
renunciates. But as for dwelling places that are free from noise,
free from sound, their atmosphere devoid of people, appropri
ately secluded for resting undisturbed by human beings: I
praise association with dwelling places of this sort."
When this was said, Ven. Moggallana said to the Blessed
One: "Briefly, lord, in what respect is a monk released through
the ending of craving, utterly complete, utterly free from bonds,
a follower of the utterly celibate life, utterly consummate: fore
most among human & heavenly beings?"
the case, Moggallana, where a monk has heard, All
"There is
phenomena are unworthy of attachment/ Having heard that all phe

nomena are unworthy of attachment, he fully knows all
phenomena. Fully knowing all phenomena, he fully comprehends
all phenomena. Fully comprehending all phenomena, then what
ever feeling he experiences pleasure, pain, neither pleasure nor
pain he remains focused on inconstancy, focused on dispassion,
focused on cessation, focused on relinquishing with regard to that
Sevens
feeling. As he remains focused on inconstancy, focused on dispas-

sion, focused on cessation, focused on relinquishing with regard
to that feeling, he is unsustained by (doesn t cling to) anything in
the world. Unsustained, he isn agitated. Unagitated, he is
t
unbound right within. He discerns: Birth is ended, the holy life

fulfilled, the task done. There is nothing further for this world.
s in this respect, Moggallana, that a monk, in brief, is
"It
released through the ending of craving, utterly complete, utterly

free from bonds, a follower of the utterly celibate life, utterly
consummate: foremost among human & heavenly beings."
See also: SN XXIL23; SN XXXV.23-24; AN IIL137; AN IV.37;

Dhp 277-279; Sn 11.10; Thag 1.84; Thag 11.37
VII.60 An Angry Person

"These seven things pleasing to an enemy, bringing about an
enemy s aim come to aman or woman who is angry. Which
seven?
"There is the case where an enemy wishes of an enemy, O,
may this person be ugly! Why is that? An enemy is not pleased
with an enemy s good looks. Now, when a person is angry
overcome with anger, oppressed with anger then even though
that he may be well-bathed, well-anointed, dressed in white
clothes, his hair & beard neatly trimmed, he is ugly neverthe
less, all because he is overcome with anger. This is the first thing
pleasing to an enemy, bringing about an enemy s aim, that
comes to a man or woman who is angry.
"Furthermore, an enemy wishes of an enemy, O, may this
person sleep badly! Why is that? An enemy is not pleased with

an enemy s restful sleep. Now, when a person is angry over
come with anger, oppressed with anger then even though he
sleeps on a bed spread with a white blanket, spread with a
woolen coverlet, spread with a flower-embroidered bedspread,
covered with a rug of deerskins, with a canopy overhead, or on
a sofa with red cushions at either end, he sleeps badly neverthe
less, all because he is overcome with anger. This is the second
thing pleasing to an enemy, bringing about an enemy s aim, that
comes to a man or woman who is angry.
person not profit! Why is that? An enemy is not pleased with
Sevens
an enemy s profits. Now, when a person is angry overcome

with anger, oppressed with anger then even when he suffers a
7
loss, he thinks, I ve gained a profit and even when he gains a

;
profit, he thinks, Tve suffered a loss/ When he has grabbed

hold of these ideas that work in mutual opposition [to the
truth], they lead to his long-term suffering & loss, all because he
is overcome with anger. This is the third thing pleasing to an
enemy, bringing about an enemy s aim, that comes to a man or

woman who is angry.
an enemy wishes of an enemy, O, may this
"Furthermore,
person not have any wealth! Why is that? An enemy is not

pleased with an enemy s wealth. Now, when a person is
angry overcome with anger, oppressed with anger then
whatever his wealth, earned through his efforts & enterprise,
amassed through the strength of his arm, and piled up through
the sweat of his brow righteous wealth righteously gained
the king orders it sent to the royal treasury [in payment of fines
levied for his behavior] all because he is overcome with anger.
This is the fourth thing pleasing to an enemy, bringing about an
enemy s aim, that comes to a man or woman who is angry.
person not have any reputation! Why is that? An enemy is not

pleased with an enemy s reputation. Now, when a person is
angry overcome with anger, oppressed with anger whatever
reputation he has gained from being heedful, it falls away, all
because he is overcome with anger. This is the fifth thing pleas
ing to an enemy, bringing about an enemy s aim, that comes to a
man or woman who is angry.
an enemy wishes of an enemy, O, may this
"Furthermore,
person not have any friends! Why is that? An enemy is not

pleased with an enemy s having friends. Now, when a person is
angry overcome with anger, oppressed with anger his
friends, companions, & relatives will avoid him from afar, all
because he is overcome with anger. This is the sixth thing pleas
ing to an enemy, bringing about an enemy s aim, that comes to a
man or woman who is angry.
person, on the break-up of the body, after death, reappear in the

plane of deprivation, the bad bourn, the lower realms, in hell! Why
is that? An enemy is not pleased with an enemy s going to heaven.
Now, when a person is angry overcome with anger, oppressed

Sevens
with anger he engages in misconduct with the body, misconduct

with speech, misconduct with the mind. Having engaged in
misconduct with the body, misconduct with speech, misconduct
with the mind, then on the break-up of the body, after death-
he reappears in the plane of deprivation, the bad bourn, the
lower realms, in hell, all because he was overcome with anger.
This is the seventh thing pleasing to an enemy, bringing about
an enemy aim, that comes to a man or woman who is angry.
s
are the seven things pleasing to an enemy, bringing
"These
about an enemy s aim that come to a man or woman who is

angry."
An angry person is ugly & sleeps poorly.

Gaining a profit, he turns it into a loss,
having done damage with word & deed.
A person overwhelmed with anger
destroys his wealth.
Maddened with anger,
he destroys his status.
Relatives, friends, & colleagues avoid him.
Anger brings loss.
Anger inflames the mind.
He doesn t realize
that his danger is born from within.
An angry person doesn t know
his own benefit.
An angry person doesn t see
the Dhamma.
A man conquered by anger
is in a mass of darkness.
He takes pleasure in bad deeds
as if they were good,
but later, when his anger is gone,
he suffers as if burned with fire.
He is spoiled, blotted out,
like fire enveloped in smoke.
When anger spreads,
when a man becomes angry,
he has no shame, no fear of evil,
is not respectful in speech.
Sevens
For a person overcome with anger,

nothing gives light.
I ll list the deeds that bring remorse,
that are far from the teachings.
Listen!
An angry person kills his father,

kills his mother,
kills brahmans
& ordinary people.
It because of a mother s devotion
s
that one sees the world,
yet an angry ordinary person
can kill this giver of life.
Like oneself, all beings hold themselves most dear,
yet an angry person, deranged,
can kill himself in many ways:
with a sword, taking poison,
hanging himself by a rope in a mountain glen.
Doing these deeds
that kill beings and do violence to himself,
the angry person doesn t realize that he s ruined.
This snare of Mara, in the form of anger,

dwelling in the cave of the heart:
cut it out with self-control,
discernment, persistence, right view.
The wise man would cut out
each & every form of unskillfulness.
Train yourselves:
May we not be blotted out.
Free from anger & untroubled,
free from greed, without longing,
tamed, your anger abandoned,
free from fermentation,
you will be unbound.
See also: MN 21; SN 1.72; SN VII.2; AN III.133; AN IV.200; AN

X.80
Sevens 135-
VII. 64 One with a Sense ofDhamma

"A monk endowed with these seven qualities is worthy of gifts,
worthy of hospitality, worthy of offerings, worthy of respect, an

unexcelled field of merit for the world. Which seven? There is
the case where a monk is one with a sense of Dhamma, a sense
of meaning, a sense of himself, a sense of moderation, a sense of
time, a sense of social gatherings, & a sense of distinctions
among individuals.
"And how is a monk one with a sense of Dhamma? There is
the case where a monk knows the Dhamma: dialogues, narra

tives of mixed prose and verse, explanations, verses,
spontaneous exclamations, quotations, birth stories, amazing
events, question &
answer sessions [the earliest classifications of
the Buddha s teachings]. If he didn t know the Dhamma dia
logues, narratives of mixed prose and verse, explanations,
amazing events, question & answer sessions he wouldn t be
said to be one with a sense of Dhamma. So it s because he does
know the Dhamma dialogues ... question & answer sessions
that he is said to be one with a sense of Dhamma. This is one
with a sense of Dhamma.
"And how is a monk one with a sense of
meaning? There is
the case where a monk knows the meaning of this & that state
ment This is the meaning of that statement; that is the
meaning of this. If he didn t know the meaning of this & that
statement This is the meaning of that statement; that is the
meaning of this he wouldn t be said to be one with a sense of
meaning. So it s because he does know the meaning of this &
that statement This is the meaning of that statement; that is the
meaning of this that he is said to be one with a sense of mean
ing. This is one with a sense of Dhamma & a sense of meaning.
"And how is a monk one with a sense of himself? There is
the case where a monk knows himself: This is how far I have
come in conviction, virtue, learning, liberality, discernment,
quick-wittedness. If he didn t know himself This is how far I
have come in conviction, virtue, learning, liberality, discern
ment, quick-wittedness he wouldn t be said to be one with a
sense of himself. So it s because he does know himself This is
how far I have come in conviction, virtue, learning, liberality,
Sevens
discernment, quick-wittedness that he is said to be one with a

sense of himself. This is one with a sense of Dhamma, a sense of
meaning, & a sense of himself.
"And how is a monk one with a sense of moderation? There is
the case where a monk knows moderation in accepting robes,

almsfood, lodgings, & medicinal requisites for curing the sick. If he
didn t know moderation in accepting robes, almsfood, lodgings, &
medicinal requisites for curing the sick, he wouldn t be said to be
one with a sense of moderation. So it s because he does know mod
eration in accepting robes, almsfood, lodgings, & medicinal
requisites for curing the sick, that he is said to be one with a sense
of moderation. This is one with a sense of Dhamma, a sense of
meaning, a sense of himself, & a sense of moderation.
"And how is a monk one with a sense of time? There is the
case where a monk knows the time: This is the time for recita
tion; this, the time for questioning; this, the time for making an
effort [in meditation]; this, the time for seclusion. If he didn t
know the time This is the time for recitation; this, the time for
questioning; this, the time for making an effort; this, the time for
seclusion he wouldn t be said to be one with a sense of time.
So it s because he does know the time This is the time for
recitation; this, the time for questioning; this, the time for
making an effort; this, the time for seclusion that he is said to
be one with a sense of time. This is one with a sense of
Dhamma, a sense of meaning, a sense of himself, a sense of
moderation, & a sense of time.
"And how is a monk one with a sense of social
gatherings?
There is the case where a monk knows his social gathering:
This is a social gathering of noble warriors; this, a social gather
ing of priests; this, a social gathering of householders; this, a
social gathering of contemplatives; here one should approach
them in this way, stand in this way, act in this way, sit in this
way, speak in this way, stay silent in this way. If he didn t know
his social gathering This is a social gathering of noble war
riors; this, a social gathering of priests; this, a social gathering of
householders; this, a social gathering of contemplatives; here
one should approach them in this way, stand in this way, act in
this way, sit in this way, speak in this way, stay silent in this
way he wouldn t be said to be one with a sense of social gath
erings. So it s because he does know his social gathering This
is a social gathering of noble warriors; this, a social gathering of
Sevens
is a social gathering of noble warriors; this, a social

gathering of
priests; this, a social gathering of householders; this, a social
gathering of contemplatives; here one should approach them in
this way, stand in this way, act in this way, sit in this way,
speak
in this way, stay silent in this way that he is said to be one
with a sense of social gatherings. This is one with a sense of
Dhamma, a sense of meaning, a sense of himself, a sense of
moderation, a sense of time, & a sense of social gatherings.
"And how is a monk one with asense of distinctions among
individuals? There is the case where people are known to a
monk in terms of two categories.
"Of two
people one who wants to see noble ones and one
who doesn t the one who doesn t want to see noble ones is to
be criticized for that reason; the one who does want to see noble
ones is, for that reason, to be praised.
"Of two
people who want to see noble ones one who
wants to hear the true Dhamma and one who doesn t the one
who doesn t want to hear the true Dhamma is to be criticized
for that reason; the one who does want to hear the true
Dhamma is, for that reason, to be praised.
two people who want to hear the true Dhamma one
"Of
who listens with an attentive ear and one who listens without
an attentive ear the one who listens without an attentive ear is
to be criticized for that reason; the one who listens with an
attentive ear is, for that reason, to be praised.
two people who listen with an attentive ear one who,
"Of
having listened to the Dhamma, remembers it, and one who

doesn t the one who, having listened to the Dhamma, doesn t
remember it is to be criticized for that reason; the one who,
having listened to the Dhamma, does remember the Dhamma
is, for that reason, to be praised.
two people who, having listened to the Dhamma, remem
"Of
ber it one who explores the meaning of the Dhamma he has

remembered and one who doesn t the one who doesn t explore
the meaning of the Dhamma he has remembered is to be criticized
for that reason; the one who does explore the meaning of the
Dhamma he has remembered is, for that reason, to be praised.
two people who explore the meaning of the Dhamma
"Of
they have remembered one who practices the Dhamma in line

with the Dhamma, having a sense of Dhamma, having a sense
of meaning, and one who doesn t the one who doesn t practice
Sevens
the Dhamma in line with the Dhamma, having a sense of

Dhamma, having a sense of meaning, is to be criticized for that
reason; the one who does practice the Dhamma in line with the
Dhamma, having a sense of Dhamma, having a sense of mean
ing is, for that reason, to be praised.
"Of two
people who practice the Dhamma in line with the
Dhamma, having a sense of Dhamma, having a sense of mean
ing one who practices for both his own benefit and that of others,
and one who practices for his own benefit but not that of others
the one who practices for his own benefit but not that of others is to
be criticized for that reason; the one who practices for both his own
benefit and that of others is, for that reason, to be praised.
"This is how
people are known to a monk in terms of two
categories. And this is how a monk is one with a sense of dis
tinctions among individuals.
monk endowed with these seven qualities is worthy of
"A
gifts, worthy of hospitality, worthy of offerings, worthy of

respect, an unexcelled field of merit for the world."
See also: AN IV.95-96; AN V.20; AN XI.12
VII.80 The Teacher s Instruction
Then Ven. Upali went to the Blessed One and, on arrival, having
said to the Blessed One: "It would be good, venerable sir, if the
Blessed One would teach me the Dhamma in brief such that,
having heard the Dhamma from the Blessed One, I might dwell
alone, secluded, heedful, ardent, & resolute."
"Upali,
the qualities of which you may know, These quali
ties do not lead to utter disenchantment, to dispassion, to
cessation, to calm, to direct knowledge, to self-awakening, nor to
Unbinding You :
may definitely hold, This is not the Dhamma,
this is not the Vinaya, this is not the Teacher s instruction.
for the qualities of which you may know, These quali
"As
ties lead to utter disenchantment, to dispassion, to cessation, to

calm, to direct knowledge, to self-awakening, to Unbinding :
You may definitely hold, This is the Dhamma, this is the

"
Vinaya, this is the Teacher s instruction.
See also: MN 72; SN LVI.l; AN VIII.53

Eights
VIII.2 Discernment
"Monks, these eight causes, these eight requisite conditions lead

to the acquiring of the as-yet-unacquired discernment that is
basic to the celibate life, and to the increase, plenitude, develop
ment, & culmination of that which has already been acquired.
Which eight?
"There is the case where a monk lives in
apprenticeship to
the Teacher or to a respectable comrade in the celibate life in
whom he has established a strong sense of conscience, fear of
blame, love, & respect. This, monks, is the first cause, the first
requisite condition that leads to the acquiring of the as-yet-
unacquired discernment that is basic to the celibate life, and to
the increase, plenitude, development, & culmination of that
which has already been acquired.
"As he lives in
apprenticeship under the Teacher or under a
respectable comrade in the celibate life in whom he has estab
lished a strong sense of conscience, fear of blame, love, &
respect, he approaches him at the appropriate times to ask &
question him: What, venerable sir, is the meaning of this state
ment? He [the Teacher or the respectable comrade in the celibate
life] reveals what is hidden, makes plain what is obscure, and
dispels perplexity in many kinds of perplexing things. This is the

second cause, the second requisite condition ....
"Having heard the Dhamma, he [the student] achieves a
twofold seclusion: seclusion in body & seclusion in mind. This
isthe third cause, the third requisite condition ....
"He is virtuous. He dwells restrained in accordance with the
Patimokkha, consummate in his behavior & sphere of activity.

He trains himself, having undertaken the training rules, seeing
danger in the slightest faults. This is the fourth cause, the fourth
requisite condition ....
"He has heard much, has retained what he has heard, has
stored what he has heard. Whatever teachings are admirable in

2,40 Eights
the beginning, admirable in the middle, admirable in the end,

that in their meaning &
expression proclaim the celibate life
that is entirely complete & pure: those he has listened to often,
retained, discussed, accumulated, examined with his mind, &
well-penetrated in terms of his views. This is the fifth cause, the
fifth requisite condition ....
"He
keeps his persistence aroused for abandoning unskillful
mental qualities and for taking on skillful mental qualities. He is
steadfast, solid in his effort, not shirking his duties with regard to
skillful mental qualities. This is the sixth cause, the sixth requisite
condition ....
he is in the midst of the Sahgha he doesn t talk on &

"When
on about a variety of things. Either he speaks Dhamma himself

or he invites another to do so, and he feels no disdain for noble
silence [the second jhana]. This is the seventh cause, the seventh
requisite condition ....
"He remains focused on

arising & passing away with regard
to the five aggregates: Such is form, such its origination, such
its disappearance. Such is ... Such is
feeling apperception ... Such
are fabrications ... Such
consciousness, such its origination,
is
such its disappearance. This, monks, is the eighth cause, the

eighth requisite condition that leads to the acquiring of the as-
yet-unacquired discernment that is basic to the celibate life, and
to the increase, plenitude, development, & culmination of that
which has already been acquired.
"When this is the case, his comrades in the celibate life hold
him in esteem: This venerable one lives in apprenticeship to the

Teacher or to a respectable comrade in the celibate life in whom
he has established a strong sense of conscience, fear of blame,
love, & respect. Surely, knowing, he knows; seeing, he sees.
This is a factor leading to endearment, to respect, to develop
ment, to consonance, to unification [of mind].

"[They say:] As he lives in apprenticeship under the
Teacher or under a respectable comrade in the celibate life in
whom he has established a strong sense of conscience, fear of
blame, love, & respect, he approaches him at the appropriate
times to ask & question him: What, venerable sir, is the mean
ing of this statement? He [the Teacher or the respectable
comrade in the celibate life] reveals what is hidden, makes plain
what is obscure, and dispels perplexity in all kinds of perplex
ing things. Surely, knowing, he knows; seeing, he sees. This is a
Eights 141
factor leading to endearment, to respect, to development, to

consonance, to unification [of mind].
"[They say:] Having heard the Dhamma, he [the student]
achieves a twofold seclusion: seclusion in body & seclusion in
mind. Surely, knowing, he knows; seeing, he sees/ This, too, is a
factor leading to endearment, to respect, to development, to
consonance, to unification [of mind].
"[They say:] He is virtuous. He dwells restrained in accor
training rules, seeing danger in the slightest faults. Surely,
knowing, he knows; seeing, he sees/ This, too, is a factor lead
ing to endearment, to respect, to development, to consonance, to
unification [of mind].
"[They say:]
He has heard much, has retained what he has
heard, has stored what he has heard. Whatever teachings are
admirable in the beginning, admirable in the middle, admirable in
the end, that in their meaning & expression proclaim the celi
bate life that is entirely complete & pure: those he has listened to
often, retained, discussed, accumulated, examined with his mind,
& well-penetrated in terms of his views. Surely, knowing, he
knows; seeing, he sees/ This, too, is a factor leading to endearment,
to respect, to development, to consonance, to unification [of mind].
"[They say:]
He keeps his persistence aroused for abandoning
unskillful mental qualities and for taking on skillful mental quali
ties. He is steadfast, solid in his effort, not shirking his duties with
regard to skillful mental qualities. Surely, knowing, he knows;

seeing, he sees/ This, too, is a factor leading to endearment, to
respect, to development, to consonance, to unification [of mind].
"[They say:]
When he is in the midst of the Sangha he doesn t
talk on & on about a variety of things. Either he speaks Dhamma
himself or he invites another to do so, and he feels no disdain for
noble silence [the second jhana]. Surely, knowing, he knows;
to
seeing, he sees/ This, too, is a factor leading to endearment,
respect, to development, to consonance, to unification [of mind].
"[They say:]
He remains focused on arising & passing away
with regard to the five aggregates: Such is form, such its origina
tion, such its disappearance. Such is feeling ... Such is apperception
... Such are fabrications ... Such is consciousness, such its origina
tion, such its disappearance/ Surely, knowing, he knows; seeing,

Z42- Eights
he sees/This, too, is a factor leading to endearment, to respect, to

development, to consonance, to unification [of mind].
"These, monks, are the eight causes, the eight requisite con
ditions that lead to the acquiring of the as-yet-unacquired

discernment that is basic to the celibate life, and to the increase,
plenitude, development, & culmination of that which has
already been acquired."
See also: SN VI.2; SN XLV.2; AN V.114; AN IX.l; Dhp 372; Ud IV.l
VIII.6 The Failings of the World
"Monks, these eight worldly conditions spin after the world,

and the world spins after these eight worldly conditions. Which
eight? Gain, loss, status, disgrace, censure, praise, pleasure, &
pain. These are the eight worldly conditions that spin after the
world, and the world spins after these eight worldly conditions.
"For an
ordinary uninstructed person there arise gain, loss,
status, disgrace, censure, praise, pleasure, & pain. For a well-
instructed disciple of the noble ones there also arise gain, loss,
status, disgrace, censure, praise, pleasure, pain. So what dif &
ference, what
distinction, what distinguishing
factor is there
between the well-instructed disciple of the noble ones and the
ordinary uninstructed person?"
us, lord, the teachings have the Blessed One as their root,
"For
their guide, &

their arbitrator. It would be good if the Blessed One
himself would explicate the meaning of this statement. Having
heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As
The Blessed One an ordinary unin
said, "Gain arises for
structed person. He doesn t reflect, Gain has arisen for me. It is
inconstant, stressful, & subject to change. He doesn t discern it
as it actually is.
"Loss Status arises .... Disgrace arises .... Censure

arises ....
arises .... Praise arises .... Pleasure arises ....

"Pain arises. He doesn t reflect, Tain has arisen for me. It is
inconstant, stressful, &

subject to change. He doesn t discern it
as it
actually is.
"His mind remains consumed with the gain. His mind
remains consumed with the loss ... with the status ... the disgrace
Eights
... the censure ... the praise ... the pleasure. His mind remains con
sumed with the pain.
"He welcomes the arisen gain and rebels against the arisen
loss.He welcomes the arisen status and rebels against the arisen
disgrace. He welcomes the arisen praise and rebels against the
arisen censure. He welcomes the arisen pleasure and rebels
against the arisen pain. As he is thus engaged in welcoming &
rebelling, he is not released from birth, aging, or death; from
sorrows, lamentations, pains, distresses, or despairs. He is not
released, I tellyou, from suffering & stress.
"Now, gain arises for a well-instructed disciple of the noble
ones. He reflects, Gain has arisen for me. It is inconstant, stress
ful, & subject to change/ He discerns it as it actually is.
"Loss arises .... Status arises .... Disgrace arises .... Censure
arises .... Praise arises .... Pleasure arises ....
"Pain arises. He reflects, Tain has arisen for me. It is incon
stant, stressful, & subject to change/ He discerns it as it actually is.
"His mind doesn t remain consumed with the gain. His

mind doesn t remain consumed with the
loss ... with the status
... the disgrace the praise ... the pleasure. His
... the censure ...
mind doesn t remain consumed with the pain.

"He doesn t welcome the arisen
gain, or rebel against the
arisen loss. He doesn t welcome the arisen status, or rebel
against the arisen disgrace. He doesn t welcome the arisen
praise, or rebel against the arisen censure. He doesn t welcome
the arisen pleasure, or rebel against the arisen pain. As he thus
abandons welcoming &
rebelling, he is released from birth,
aging, &death; from sorrows, lamentations, pains, distresses, &
despairs. He is released, I tell you, from suffering stress. &
"This is the difference, this the distinction, this the distin
guishing factor between the well-instructed disciple of the noble

ones and the ordinary uninstructed person."
Gain/loss,
status /disgrace,
censure /praise,
pleasure /pain:
These conditions among human beings
are inconstant,
impermanent,
subject to change.
Z44 Eights
Knowing this, the wise person, mindful,

ponders these changing conditions.
Desirable things don t charm the mind,
undesirable ones bring no resistance.
His welcoming
& rebelling are scattered,
gone to their end,
do not exist.
Knowing the dustless, sorrowless state,

he discerns rightly,
has gone, beyond becoming,
to the Further Shore.
See also: AN IV.192
VIII.26 Jivaka (On Being a Lay Follower)
I have heard that on one occasion the Blessed One was staying in
Rajagaha, at Jivaka s Mango Grove. Then Jivaka Komarabhacca
sat to one side. As he was sitting there he said to the Blessed
One: "Venerable sir, to what extent is one a lay follower?"
"Jivaka, when one has gone to the Buddha for refuge, has
gone to the Dhamma for refuge, and has gone to the Sarigha for
refuge, then to that extent is one a lay follower."
"And to what extent, venerable sir, is one a virtuous
lay follower?"
"Jivaka, when one abstains from taking life, from stealing,
from sexual misconduct, from lying, and from fermented & dis
tilled drinks that lead to heedlessness, then to that extent is one
a virtuous lay follower."
"And to what extent, venerable sir, is one a lay follower who

practices for his own benefit but not that of others?"
"Jivaka, when a lay follower himself is consummate in con
viction but doesn encourage others in the consummation of
t
conviction; when he himself is consummate in virtue but doesn t

encourage others in the consummation of virtue; when he him
self is consummate in generosity but doesn t encourage others in
the consummation of generosity; when he himself desires to see
the monks but doesn t encourage others to see the monks; when
he himself wants to hear the true Dhamma but doesn t encour
age others to hear the true Dhamma; when he himself habitually
Eights
remembers the Dhamma he has heard but doesn t encourage

others to remember the Dhamma they have heard; when he him
self explores the meaning of the Dhamma he has heard but
doesn t encourage others to explore the meaning of the Dhamma
they have heard; when he himself, knowing both the Dhamma &
its meaning, practices the Dhamma in line with the Dhamma,
but doesn t encourage others to practice the Dhamma in line
with the Dhamma: then to that extent he is a lay follower who
practices for his own benefit but not for the benefit of others."
"And to what extent, venerable sir, is one a
lay follower who
practices both for his own benefit & the benefit of others?"
"Jivaka, when a lay follower himself is consummate in con
viction and encourages others in the consummation of

conviction; when he himself is consummate in virtue and
encourages others in the consummation of virtue; when he him
self isconsummate in generosity and encourages others in the
consummation of generosity; when he himself desires to see the
monks and encourages others to see the monks; when he him
self wants to hear the true Dhamma and encourages others to
hear the true Dhamma; when he himself habitually remembers
the Dhamma he has heard and encourages others to remember
the Dhamma they have heard; when he himself explores the
meaning of the Dhamma he has heard and encourages others to
explore the meaning of the Dhamma they have heard; when he
himself, knowing both the Dhamma & its meaning, practices
the Dhamma in line with the Dhamma and encourages others to
practice the Dhamma in line with the Dhamma: then to that
extent he is a lay follower who practices both for his own bene
fit and for the benefit of others."
See also: AN V.175; AN VIIL54
VIII.30 Anuruddha
Once One was staying among the Bhaggas in the

the Blessed
Deer Park Bhesakala Grove, near Crocodile Haunt. And at that
at
time Ven. Anuruddha was living among the Cetis in the Eastern
Bamboo Park. Then, as he was alone in seclusion, this line of
thinking arose in Ven. Anuruddha s awareness: "This Dhamma is
for one who is modest, not for one who is self-aggrandizing. This
146 Eights
Dhamma is for one who is content, not for one who is discontent.
This Dhamma is for one who is reclusive, not for one who is
entangled. This Dhamma is for one whose persistence is aroused,
not for one who is lazy. This Dhamma is for one whose mindful-
ness is established, not for one whose mindfulness is confused.
This Dhamma is for one whose mind is centered, not for one
whose mind is uncentered. This Dhamma is for one endowed
7
with discernment, not for whose discernment is weak/
Then the Blessed One, realizing with his awareness the line
of thinking in Ven. Anuruddha s awareness just as a strong
man might extend his flexed arm or flex his extended arm dis
appeared from among the Bhaggas in the Deer Park at Bhesakala
Grove, near Crocodile Haunt, and re-appeared among the Cetis
in the Eastern Bamboo Park, right in front of Ven. Anuruddha.
down on a prepared seat. As for Ven. Anuruddha,
There he sat
having bowed down to the Blessed One, he sat to one side. As he
was sitting there the Blessed One said to him, "Good,
Anuruddha, very good. It s good that you think these thoughts
of a great person: This Dhamma is for one who is modest, not
for one who is self-aggrandizing. This Dhamma is for one who is
content, not for one who is discontent. ThisDhamma is for one
who is reclusive, not for one who entangled. This Dhamma is
is
for one whose persistence is aroused, not for one who is lazy.
This Dhamma is for one whose mindfulness is established, not
for one whose mindfulness is confused. This Dhamma is for one
whose mind is centered, not for one whose mind is uncentered.
This Dhamma is for one endowed with discernment, not for one
whose discernment is weak/ Now then, Anuruddha, think the
eighth thought of a great person: This Dhamma is for one who
enjoys non-complication, who delights in non-complication, not
for one who enjoys & delights in complication/
"Anuruddha, when you think these eight thoughts of a great
person, then whenever you want withdrawn from sen
quite
suality, qualities, you will enter &
withdrawn from unskillful
remain in the first jhana: rapture & pleasure born from with
drawal, accompanied by directed thought & evaluation. When
you think these eight thoughts of a great person, then when
ever you want with the stilling of directed thought and
evaluation, you will enter & remain in the second jhana: rapture
& pleasure born of composure, unification of awareness free
from directed thought & evaluation internal assurance with ....
Eights Z47
the fading of rapture, you will remain in equanimity, mindful &

alert, physically sensitive to pleasure. You will enter remain &
in the third jhana, of which the noble ones declare, Equanimous
and mindful, he has a pleasurable abiding/ When you think
these eight thoughts of a great person, then whenever you
want with the abandoning of pleasure & pain, as with the ear
lier disappearance of elation & distress, you will enter & remain
in the fourth jhana: purity of equanimity & mindfulness, nei-
ther-pleasure-nor-pain.
when you think these eight thoughts of a great
"Now,
person and become a person who can attain at will, without

trouble or difficulty, these four jhanas heightened mental
statesproviding a pleasant abiding in the here & now then
your robe of cast-off rags will seem to you to be just like the
clothes chest of a householder or householder s son, full of
clothes of many colors. As you live contented, it will serve for
your delight, for a comfortable abiding, for non-agitation, & for
alighting on Unbinding.
"When you think these eight thoughts of a great person and
become a person who can attain at will, without trouble or diffi

culty, these four jhanas heightened mental states providing a
pleasant abiding in the here & now then your meal of alms-
food will seem to you to be just like the rice & wheat of a
householder or householder s son, cleaned of black grains, and
served with a variety of sauces & seasonings .... your dwelling
at the foot of a tree will seem to you to be just like the gabled
mansion of a householder or householder s son, plastered
inside & out, draft-free, bolted, and with its shutters closed ....
your bed on a spread of grass will seem to you like the couch of
a householder or householder s son, spread with long-haired
coverlets, white woolen coverlets, embroidered coverlets, ante
lope-hide &
deer-skin rugs, covered with a canopy, and with red
cushions for the head & feet ....
you think these eight thoughts of a great person and

"When
become a person who can attain at will, without trouble or diffi

culty, these four jhanas heightened mental states providing a
pleasant abiding in the here & now then your medicine of
strong-smelling urine will seem to you to be just like the various
tonics of a householder or householder s son: ghee, fresh butter,
oil, honey, &
molasses sugar. As you live contented, it will serve
148 Eights
for your delight, for a comfortable abiding, for non-agitation, &

for alighting on Unbinding.
"Now, then, Anuruddha, you are to stay right here among
7
the Cetis for the coming Rains Retreat/
"As
you say, venerable sir/ Ven. Anuruddha replied.
Then, having given this exhortation to Ven. Anuruddha, the
Blessed One as a strong man might extend his flexed arm or
flex his extended arm
disappeared from the Eastern Bamboo
Park of the Cetis and reappeared among the Bhaggas in the Deer
Park at Bhesakala Grove, near Crocodile Haunt. He sat down on
a prepared seat and, as he was sitting there, he addressed the
monks: "Monks, I will teach you the eight thoughts of a great
person. Listen & pay close attention. I will speak."
"Yes, lord," monks responded.

the
The Blessed One said, "Now, what
are the eight thoughts of
a great person? This Dhamma is for one who is modest, not for
one who is self-aggrandizing. This Dhamma is for one who is
content, not for one who is discontent. This Dhamma is for one
who is reclusive, not for one who is entangled. This Dhamma is
for one whose persistence is aroused, not for one who is lazy.
This Dhamma is for one whose mindfulness is established, not
for one whose mindfulness is confused. This Dhamma is for one
whose mind is centered, not for one whose mind is uncentered.
This Dhamma is for one endowed with discernment, not for one
whose discernment is weak. This Dhamma is for one who
enjoys non-complication, who delights in non-complication, not
for one who enjoys & delights in complication.
This Dhamma is for one who is modest, not for one who is
"
self-aggrandizing/ Thus was it said. With reference to what was

it said? There is the case where a monk, being modest, doesn t
want it to be known that He is modest/ Being content, he

doesn t want it to be known that He is content/ Being reclusive,
he doesn t want it to be known that He is reclusive/ His persis
tence being aroused, he doesn t want it to be known that His
persistence aroused/ His mindfulness being established, he
is
doesn t want it to be known that His mindfulness is estab
lished/ His mind being centered, he doesn t want it to be known
that His mind is centered/ Being endowed with discernment, he
doesn t want it to be known that He is endowed with discern
ment/ Enjoying non-complication, he doesn t want it to be
known that He is enjoying non-complication/ This Dhamma is
Eights
for one who is modest, not for one who is self-aggrandizing/

Thus was it said. And with reference to this was it said.
"This Dhamma is for one who is content, not for one who is
discontent/ Thus was it said. With reference to what was it

said? There is the case where a monk is content with any old
robe cloth at all, any old almsfood, any old lodging, any old
medicinal requisites for curing sickness at all. This Dhamma is
for one who is content, not for one who is discontent/ Thus was
it said. And with reference to this was it said.
"This Dhamma is for one who is reclusive, not for one who
is entangled/ Thus was it said. With reference to what was it
said? There where a monk, when living in seclusion,

is the case
is visited by monks, nuns, lay men, lay women, kings, royal min
isters, sectarians & their disciples. With his mind bent on

seclusion, tending toward seclusion, inclined toward seclusion,
aiming at seclusion, relishing renunciation, he converses with
them only as much is necessary for them to take their leave. This
Dhamma is for one who is reclusive, not for one who is entangled/
Thus was it said. And with reference to this was it said.
Dhamma is for one whose persistence is aroused, not
"This
for one who is lazy/ Thus was it said. With reference to what
was it said? There is the case where a monk keeps his persis
tence aroused for abandoning unskillful mental qualities and
taking on skillful mental qualities. He is steadfast, solid in his
effort, not shirking his duties with regard to skillful mental
qualities. This Dhamma is for one whose persistence is
aroused, not for one who is lazy/ Thus was it said. And with
reference to this was it said.
This Dhamma is for one whose mindfulness is established,
"
not for one whose mindfulness is confused/ Thus was it said.

With reference to what was it said? There is the case where a
monk is mindful, highly meticulous, remembering & able to call
to mind even things that were done & said long ago. This
Dhamma one whose mindfulness is established, not for
is for
one whose mindfulness is confused/ Thus was it said. And with
This Dhamma is for one whose mind is centered, not for
"
one whose mind is uncentered/ Thus was it said. With reference

to what was it said? There is the case where a monk, quite with
drawn from sensuality, withdrawn from unskillful
mental
enters remains in the first jhana: rapture & pleasure
&
qualities,
Eights
born from withdrawal, accompanied by directed thought & eval

uation. With the stilling of directed thought & evaluation, he
enters & remains in the second jhana: rapture & pleasure born of
composure, unification of awareness free from directed thought
& evaluation internal assurance. With the fading of rapture he
remains in equanimity, mindful & alert, and physically sensitive
of pleasure. He enters & remains in the third jhana, of which the
noble ones declare, Equanimous & mindful, he has a pleasur
able abiding/ With the abandoning of pleasure & pain as with
the earlier disappearance of elation & distress he enters &
remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. This Dhamma is for one whose mind
is centered, not for one whose mind is uncentered/ Thus was it
said. And with reference to this was it said.
"This Dhamma is for one endowed with discernment, not
for one whose discernment is weak/ Thus was it said. With ref
erence to what was it said? There is the case where a monk is
discerning, endowed with discernment of arising & passing
away noble, penetrating, leading to the right ending of stress.
This Dhamma is for one endowed with discernment, not for
one whose discernment is weak/ Thus was it said. And with
"This Dhamma
for one who enjoys non-complication,
is
who delights in non-complication, not for one who enjoys &
delights in complication/ Thus was it said. With reference to
what was it said? There is the case where a monk s mind leaps
up, grows confident, steadfast, & firm in the cessation of compli
cation. This Dhamma is for one who enjoys non-complication,
who delights in non-complication, not for one who enjoys &
delights in complication/ Thus was it said. And with reference to
this was it said."
Now, duringthe following Rains Retreat, Ven. Anuruddha

stayed right there in the Eastern Bamboo Park among the Cetis.
Dwelling alone, secluded, heedful, ardent, & resolute, he in no
long time reached & remained in the supreme goal of the celi
bate life for which clansmen rightly go forth from home into
homelessness, knowing & realizing it for himself in the here &
now. He knew: "Birth is ended, the holy life fulfilled, the task
done. There is nothing further for the sake of this world." And
thus Ven. Anuruddha became another one of the arahants.
Then, on attaining arahantship, he uttered this verse:
Eights
Knowing my thoughts,
the Teacher, unexcelled in the cosmos,
came to me through his power
in a body made of mind.
He taught in line with my thoughts,
and then further.
The Buddha,
delighting in non-complication,
taught non-complication.
Knowing his Dhamma,
I kept delighting in his bidding.
The three knowledges
have been attained;
the Buddha s bidding,
done.
See also: DN 21; MN 18; SN XXII.3; AN IV.173; AN VIII.53; AN

X.69; Ud llll; Iti 80; Thag VI.10
VIII.39 Rewards
"Monks, there are these eight rewards of merit, rewards of skill-

fulness, nourishments of happiness, celestial, resulting in
happiness, leading to heaven, leading to what is desirable, plea
surable, & appealing, to welfare & happiness. Which eight?
disciple of the noble ones has
gone to the Buddha for refuge. This is the first reward of merit,
reward of skillfulness, nourishment of happiness, celestial,
resulting in happiness, leading to heaven, leading to what is
desirable, pleasurable, & appealing; to welfare & to happiness.
"Furthermore, the disciple of the noble ones has gone to the
Dhamma for refuge. This is the second reward of merit ....
"Furthermore, the disciple of the noble ones has gone to the
Sangha for refuge. This is the third reward of merit ....

"Now, there are these five gifts, five great gifts original,
ated from the beginning that are not open to suspicion, will
never be open to suspicion, and are unfaulted by knowledge
able contemplatives & priests. Which five?
Eights
There is the case where a disciple of the noble ones, abandon

ing the taking of life, abstains from taking life. In doing so, he
gives freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings. In giving freedom
from danger, freedom from animosity, freedom from oppression
to limitless numbers of beings, he gains a share in limitless free
dom from danger, freedom from animosity, and freedom from
oppression. This is the first gift, the first great gift original, long
standing, traditional, ancient, unadulterated, unadulterated from
the beginning that is not open to suspicion, will never be open
to suspicion, and is unfaulted by knowledgeable contemplatives
& priests. And this is the fourth reward of merit ....
"Furthermore, abandoning taking what is not given (stealing),
the disciple of the noble ones abstains from taking what is not
given. In doing so, he gives freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of
beings. In giving freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings, he gains
a share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the second gift, the second
great gift ... and this is the fifth reward of merit ....
"Furthermore, abandoning illicit sex, the disciple of the noble

ones abstains from illicit sex. In
doing he gives freedom from
so,
danger, freedom from animosity, freedom from oppression to lim
itless numbers of beings. In giving freedom from clanger, freedom
from animosity, freedom from oppression to limitless numbers of
beings, he gains a share in limitless freedom from danger, freedom
from animosity, and freedom from oppression. This is the third
gift, the third great gift ... and this is the sixth reward of merit
....
"Furthermore, abandoning lying, the disciple of the noble ones

abstains from lying. In doing so, he gives freedom from danger,
freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings,
he gains a share in limitless freedom from danger, freedom from
animosity, and freedom from oppression. This is the fourth gift, the
fourth great gift ... and this is the seventh reward of merit ....
"Furthermore, abandoning the use of intoxicants, the disciple
of the noble ones abstains from taking intoxicants. In doing so, he
gives freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings. In giving freedom
from danger, freedom from animosity, freedom from oppression
Eights 2-51
to limitless numbers of beings, he gains a share in limitless free

dom from danger, freedom from animosity, and freedom from
oppression. This is the fifth gift, the fifth great gift original,
ated from the beginning that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable
contemplatives & priests. And this is the eighth reward of merit,
reward of skillfulness, nourishment of happiness, celestial,
resulting in happiness, leading to heaven, leading to what is
desirable, pleasurable, & appealing; to welfare & to happiness/
See also: MN 135; AN X.92; Iti 22; Hi 27
VIII.40 Results
"Monks, the taking of life when indulged in, developed, &

pursued something that leads to hell, leads to rebirth as a
is
common animal, leads to the realm of the hungry shades. The
slightest of all the results coming from the taking of life is that,
when one becomes a human being, it leads to a short life span.
"Stealing when indulged in, developed, & pursued is
something that leads to hell, leads to rebirth as a common
animal, leads to the realm of the hungry shades. The slightest of
all the results coming from stealing is that, when one becomes a
human being, it leads to the loss of one s wealth.
"Illicit sexual behavior when indulged in, developed, & pur
sued is something that leads to hell, leads to rebirth as a common
all the results coming from illicit sexual behavior is that, when
one becomes a human being, it leads to rivalry & revenge.
"Telling falsehoods when indulged in, developed, & pur
sued is something that leads to hell, leads to rebirth as a common
animal, leads to the realm of the hungry shades. The slightest of all
the results coming from telling falsehoods is that, when one
becomes a human being, it leads to being falsely accused.
"Divisive tale-bearing when indulged in, developed, &
pursued issomething that leads to hell, leads to rebirth as a
slightest of all the results coming from malicious tale-bearing is
that, when one becomes a human being, it leads to the breaking
of one s friendships.
2.^4
"Harsh speech when indulged in, developed, & pursued

issomething that leads to hell, leads to rebirth as a common
all the results coming from harsh speech is that, when one
becomes a human being, it leads to unappealing sounds.
"Frivolous chattering when indulged in, developed, &
pursued is something that leads to hell, leads to rebirth as a
slightest of all the results coming from frivolous chattering is
that, when one becomes a human being, it leads to words that
aren t worth taking to heart.
"The
drinking of fermented & distilled liquors when
indulged in, developed, & pursued is something that leads to
leads to rebirth as a common animal, leads to the realm of
hell,
thehungry shades. The slightest of all the results coming from
drinking fermented & distilled liquors is that, when one
becomes a human being, it leads to mental derangement/
See also: MN 135; SN XLIL6; SN XLII.8; AN IIL101
VIII.53 Gotaml
I have heard thaton one occasion the Blessed One was stay
at
Peaked Roof Hall in the Great Forest.
ing at Vesali, in the
Then Mahapajapati Gotami went to the Blessed One and, on
arrival, having bowed down to him, stood to one side. As she
was standing there she said to him: would be good, venera
"It
ble sir, if the Blessed One would teach me the Dhamma in brief
such that, having heard the Dhamma from the Blessed One, I
might dwell alone, secluded, heedful, ardent, & resolute/
7
"Gotami, the qualities of which you may know, These quali

ties lead to passion, not to dispassion; to being fettered, not to
being unfettered; to accumulating, not to shedding; to self-

aggrandizement, not to modesty; to discontent, not to
contentment; to entanglement, not to seclusion; to laziness, not to
aroused persistence; to being burdensome, not to being unbur-
densome You may definitely hold, This is not the Dhamma, this
:
is not the Vinaya, this is not the Teacher s instruction/
for the qualities of which you may know, These quali

"As
ties lead to dispassion, not to passion; to being unfettered, not to

Eights
being fettered; to shedding, not to accumulating; to modesty,

not to self-aggrandizement; to contentment, not to discontent; to
seclusion, not to entanglement; to aroused persistence, not to
laziness; to being unburdensome, not to being burdensome :
You may definitely hold, This is the Dhamma, this is the

Vinaya, this is the Teacher s instruction/"
That is what the Blessed One said. Gratified, Mahapajapati
Gotami delighted at his words.
See also: MN 61; AN VII 64; AN VII.80; AN VIII.30
VIIL54 Dighajanu
Ihave heard that on one occasion the Blessed One was dwelling
among the Koliyans. Now the Koliyans have a town named
Kakkarapatta. there Dighajanu (LongShin) the Koliyan went to
the Blessed One and, on arrival, having bowed down to the
Blessed One, sat to one side. As he was sitting there he said to
the Blessed One, "We are lay people enjoying sensuality; living
crowded with spouses & children; using Kasi fabrics & sandal-
wood; wearing garlands, scents, &
creams; handling gold &
silver. May the Blessed One teach the Dhamma for those like us,
for our happiness & well-being in this life, for our happiness &
well-being in lives to come."
[The Blessed One said:] "There are these four qualities,

TigerPaw, that lead to a lay person s happiness and well-being
in this life. Which four? Being consummate in initiative, being
consummate in vigilance, admirable friendship, and maintain
ing one s livelihood in tune.
"And what does it mean to be consummate in initiative?
There is the case where a lay person, by whatever occupation he

makes his living whether by farming or trading or cattle tend
ing or archery or as a king s man or by any other craft is clever
and untiring at it, endowed with discrimination in its tech
niques, enough to arrange and carry it out. This is called being
consummate in initiative.
"And what does it mean be consummate in vigilance?
to
There is the case when person has righteous wealth
a lay
righteously gained, coming from his initiative, his striving, his
making an effort, gathered by the strength of his arm, earned by
Eights
his sweat he manages to protect it through vigilance [with the

thought], How shall neither kings nor thieves make off with
this property of mine, nor fire burn it, nor water sweep it away,
nor hateful heirs make off with it? This is called being consum
mate in vigilance.
what is meant by admirable friendship? There is the
"And
case where a lay person, in whatever town or village he may

dwell, spends time with householders or householders sons,
young or old, who are advanced in virtue. He talks with them,
engages them in discussions. He emulates consummate convic
tion in those who are consummate in conviction, consummate
virtue in those who are consummate in virtue, consummate
generosity in those who are consummate in generosity, and con
summate discernment in those who are consummate in
discernment. This is called admirable friendship.
"And what does it mean to maintain one s livelihood in
tune? There is the case where a lay person, knowing the income
and outflow of his wealth, maintains a livelihood in tune, neither
a spendthrift nor a penny-pincher, [thinking], Thus will my
income exceed my outflow, and my outflow will not exceed my
income. Just as when a weigher or his apprentice, when holding
the scales, knows, It has tipped down so much or has tipped up
so much, in the same way, the lay person, knowing the income
and outflow of his wealth, maintains a livelihood in tune, neither
a spendthrift nor a penny-pincher, [thinking], Thus will my
income exceed my outflow, and my outflow will not exceed my
income. If a lay person has a small income but maintains a
grand livelihood, it will be rumored of him, This clansman
devours his wealth like a fruit-tree eater [Commentary: one who
shakes more fruit off a tree than he can possibly eat]. If a lay
person has a large income but maintains a miserable livelihood,
it will be rumored of him, This clansman will die of starvation.
But when a lay person, knowing the income and outflow of his
wealth, maintains a livelihood in tune, neither a spendthrift nor
a penny-pincher, [thinking], Thus will my income exceed my
outflow, and my outflow will not exceed my income/ this is call
maintaining one s livelihood in tune.
"These are the four drains on one s store of wealth:
debauchery in sex; debauchery in drink; debauchery in gam

bling; and evil friendship, evil companionship, evil
camaraderie. Just as if there were a great reservoir with four
inlets and four drains, and a man were to close the inlets and
Eights 2*7
open the drains, and the sky were not to pour down proper
showers, the depletion of that great reservoir could be expected,
not its increase. In the same way, these are the four drains on
one s store of wealth: debauchery in sex;
debauchery in drink;
debauchery in gambling; and evil friendship, evil companion
ship, evil camaraderie.
"These are the four inlets to one s store of wealth: no
debauchery in sex; no debauchery in drink; no debauchery in

gambling; and admirable friendship, admirable companionship,
admirable camaraderie. Just as if there were a great reservoir
with four inlets and four drains, and a man were to open the
inlets and close the drains, and the sky were to pour down proper
showers, the increase of that great reservoir could be expected,
not its depletion. In the same way, these are the four inlets to
one s store of wealth: no debauchery in sex; no debauchery in
drink; no debauchery in gambling; and admirable friendship,
admirable companionship, admirable camaraderie.
TigerPaw, are the four qualities that lead to a lay
"These,
person happiness and well-being in this life.

s
qualities that lead to a lay person s
happiness and well-being in lives to come. Which four? Being
consummate in conviction, being consummate in virtue, being
consummate in generosity, being consummate in discernment.
"And what does it mean to be consummate in conviction?
There is the case where a disciple of the noble ones has convic
tion, is convinced of the Tathagata s Awakening: Indeed, the
Blessed One is pure and rightly self-awakened, consummate in
knowledge and conduct, well-gone, an expert with regard to the
world, unexcelled as a trainer for those people fit to be tamed,
the Teacher of divine and human beings, awakened, blessed.
This is called being consummate in conviction.
"And what does it mean to be consummate in virtue? There is
the case where a disciple of the noble ones abstains from taking
life, abstains from stealing, abstains from illicit sexual conduct,
abstains from lying, abstains from taking intoxicants that cause
heedlessness. This is called being consummate in virtue.
"And what does it mean to
be consummate in generosity?
There is the case of a disciple of the noble ones, his awareness
cleansed of the stain of miserliness, living at home, freely generous,
openhanded, delighting in being magnanimous, responsive to
requests, delighting in the distribution of gifts. This is called
being consummate in generosity.
Eights
what does it mean to be consummate in discernment?

"And
There is where a disciple of the noble ones is discern

the case
ing, endowed with discernment of arising and passing
away noble, penetrating, leading to the right ending of stress.
This is called being consummate in discernment.
These, TigerPaw, are the four qualities that lead to a lay
person s happiness and well-being in lives to come.
"Heedful at administering
or working at one s occupation,
maintaining one s life in tune,
one protects one s store of wealth.
A person of conviction,
consummate in virtue,
magnanimous, free of selfishness,
constantly clears the path
to security in the lives to come.
Thus for one who seeks the household life,
these eight qualities,
leading to welfare &
happiness
both in this life
& in lives to come,
have been declared by the one
whose name
is truth.
And this is how, for householders,
generosity & merit increase."
See also: SN 111.19; SN X.12; SN XLV.2; AN IIL48; AN IV.62;

AN V.34; AN V.38; AN V.41; AN V.175; AN V.179; AN VI.45; AN
VIIL80;Itil7;Iti76
VIIL63 In Brief (Good Will Mindfulness, & Concentration)

This discourse important in that it explicitly refers to the prac
is
tice of the four frames of reference (the four foundations of

mindfulness) as a form of concentration practice, mastered in terms of
the levels ofjhana.
Then a certain monk went to the Blessed One and, on arrival,

Eights 24-9
there he said to the Blessed One: "It would be good if the

Blessed One would teach me the Dhamma in brief so that,
having heard the Dhamma from the Blessed One, I might dwell
alone in seclusion: heedful, ardent, & resolute."
"But it s in
just this way, monk, that some worthless men
make a request but then, having been told the Dhamma, think
they should tag along right behind me."
"May
the Blessed One teach me the Dhamma in brief! May
the One Well-gone teach me the Dhamma in brief! It may well
be that I will understand the Blessed One s words. It may well
be that I will become an heir to the Blessed One s words."
"Then, monk, you should train yourself thus: My mind will
be established inwardly, well-composed. No evil, unskillful

qualities, once they have arisen, will remain consuming the
mind. That s how you should train yourself.
"Then you should train yourself thus: Good will, as my
awareness-release, will be developed, pursued, handed the
reins, taken as a basis, steadied, consolidated, & well-under
taken. That s how you should train yourself. When you have
developed this concentration in this way, you should develop
this concentration with directed thought & evaluation, you
should develop it with no directed thought a modicum of &
evaluation, you should develop it with no directed thought &
no evaluation, you should develop it accompanied by rapture ...
not accompanied by rapture ... endowed with a sense of enjoy
ment; you should develop it endowed with equanimity.
"When developed, thus well-devel
this concentration is thus
oped by you, you should then train yourself thus: Compassion, as

my awareness-release ....
Appreciation, as my awareness-release
Equanimity, as
.... awareness-release, will be developed, pur
my
sued, given a means of transport, given a grounding, steadied,
consolidated, &
well-undertaken. That s how you should train
yourself. When you have developed this concentration in this
way, you should develop this concentration with directed thought
& evaluation, should develop it with no directed thought
you a &
modicum of evaluation, you should develop it with no directed
thought & no evaluation, you should develop it accompanied by
rapture ... not accompanied by rapture ... endowed with a sense of
enjoyment; you should develop it endowed with equanimity.
"When this concentration is thus developed, thus well-
I will
developed by you, you should then train yourself thus:
z6o Eights
remain focused on the body in & of itself ardent, alert, &

mindful putting aside greed & distress with reference to the
world/ That s how you should train yourself. When you have
developed this concentration in this way, you should develop
this concentration with directed thought & evaluation, you
should develop it with no directed thought & a modicum of
evaluation, you should develop it with no directed thought &
no evaluation, you should develop it accompanied by rapture ...
not accompanied by rapture endowed with a sense of enjoy
...
ment; you should develop it endowed with equanimity.

developed by you, you should train yourself: I will remain

focused on feelings in & of themselves .... the mind in & of itself
...mental qualities in & of themselves ardent, alert, & mind
ful putting aside greed & distress with reference to the world/
That s how you should train yourself. When you have devel
oped this concentration in this way, you should develop this
concentration with directed thought & evaluation, you should
develop it with no directed thought & a modicum of evaluation,
you should develop it with no directed thought & no evalua
tion, you should develop it accompanied by rapture ... not
accompanied by rapture ... endowed with a sense of enjoyment;
you should develop it endowed with equanimity.
developed by you, then wherever you go, you will go in

comfort. Wherever you stand, you will stand in comfort.
Wherever you sit, you will sit in comfort. Wherever you lie
down, you will lie down in comfort."
Then that monk, having been admonished by the admonish
ment from the Blessed One, got up from his seat and bowed
down to the Blessed One, circled around him, keeping the
Blessed One to his right side, and left. Then, dwelling alone,
secluded, heedful, ardent, & resolute, he in no long time
reached & remained in the supreme goal of the celibate life for
which clansmen rightly go forth from home into homelessness,
knowing & realizing it for himself in the here & now. He knew:
"Birth is ended, the holy the task done. There is
life fulfilled,
nothing further for the sake of this world." And thus he became
another one of the arahants.
See also: MN 44; SN XLVII.8; AN WAI; AN V.27; AN V.28; AN

IX.35;ANX.71
Eights z6i
VIII.80 The Grounds for Laziness & the Arousal of Energy

there are these eight grounds for laziness. Which eight?
"Monks,
is the case where a monk has some work to do. The
"There
thought occurs to him: T will have to do this work. But when I

have done this work, body will be tired.
my don t I lie
Why
down? So he lies down. He doesn make an
effort for the
t

unreached, the realization of the as-yet-unrealized. This is the
first ground for laziness.
"Then is the case where a monk has done some work.
there
The thought occurs to him: I have done some work. Now that I
have done work, my body is tired. Why don t I lie down? So he
lies down. He doesn t make an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the realization of

the as-yet-unrealized. This is the second ground for laziness.
"Then there is the case where a monk has to go on a journey.
The thought occurs to him: I will have to go on this journey. But

when I have gone on the journey, body will be tired.
my Why
don t I lie down? So he lies down. He doesn t make an effort for
third ground for laziness.
"Thenis the case where a monk has gone on a jour
there
ney. The thought occurs to him: I have gone on a journey. Now
that I have gone on a journey, my body is tired. Why don t I lie
down? So he lies down. He doesn t make an effort for the
fourth ground for laziness.
"Then there is the case where a monk, having gone for alms
in a village or town, doesn t get as much coarse or refined food

as he would like for his fill. The thought occurs to him: I,
having gone for alms in a village or town, haven t gotten
as
much coarse or refined food as I would like for my fill. This
body mine is tired & unsuitable for work. Why don t I lie
of
down? So he lies down. He doesn t make an effort for the
of the as-yet-
attaining of the as-yet-unattained, the reaching
fifth ground for laziness.
2,6z Eights
in a village or town, gets as much coarse or refined food as he
would like for his fill. The thought occurs to him: I, having
gone alms in a village or town, have gotten as much coarse
for
or refined food as I would like for my fill. This body of mine is
heavy & unsuitable for work stuffed with beans, as it were.
7
Why don t I lie down? So he lies down. He doesn t make an

the as-yet-unreached, the realization of the as-yet-unrealized.
This is the sixth ground for laziness.
"Then there is the case where a monk comes down with a
slight illness. The thought occurs to him: I have come down

with a slight illness. There s a need to lie down. So he lies
down. He doesn t make an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized. This is the seventh ground for laziness.
"Then there is the case where a monk has recovered from his
illness, not long after his recovery. The thought occurs to him: I
have recovered from my illness. It s not long after my recovery.
This body of mine is weak & unsuitable for work. Why don t I
lie down? So he lies down. He doesn t make an effort for the

eighth ground for laziness.
"These are the eight grounds for laziness.
"There are these eight grounds for the arousal of energy.
Which eight?
is the case where a monk has some work to do. The
"There
thought occurs to him: T will have to do this work. But when I

am doing this work, it won t be easy to attend to the Buddha s
message. Why don t I make an effort beforehand for the attaining
of the as-yet-unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized? So he makes an effort for the
first ground for the arousal of energy.
"Then there is the case where a monk has done some work.
The thought occurs to him: I have done some work. While I

was doing work, I couldn t attend to the Buddha s message.
Why don t I make an effort for the attaining of the as-yet-unat
Eights
the as-yet-unrealized? So he makes an effort for the attaining of

the as-yet-unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized. This is the second ground
for the arousal of energy.
Then there is the case where a monk has to go on a journey.
The thought occurs to him: I will have to go on this journey. But
when I am going on the journey, it won t be easy to attend to the
Buddha s message. Why don t I make an effort beforehand for
unreached, the realization of the as-yet-unrealized? So he
makes an effort for the attaining of the as-yet-unattained, the
unrealized. This is the third ground for the arousal of energy.
"Then there is the case where a monk has gone on a jour
ney. The thought occurs to him: 1 have gone on a journey. While

I was going on the journey, I couldn t attend to the Buddha s
message. Why don t I make an effort for the attaining of the as-
yet-unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized? So he makes an effort for
fourth ground for the arousal of energy.
in a village or town, doesn t get as much coarse or refined food

as he would like for his fill. The thought occurs to him: I,
having gone for alms in a village or town, haven t gotten as
much coarse or refined food as I would like for my fill. This
body of mine is light & suitable for work. Why don t I make an
the as-yet-unreached, the realization of the as-yet-unrealized?
So he makes an effort for the attaining of the as-yet-unattained,
the reaching of the as-yet-unreached, the realization of the as-
yet-unrealized. This is the fifth ground for the arousal of energy.
in a village or town, gets as much coarse or refined food as he
would like for his fill. The thought occurs to him: T, having
gone alms
for in a village or town, have gotten as much coarse
or refined food as I would like for my fill. This body of mine is
light & suitable for work. Why don t I make an effort
for the

unreached, the realization of the as-yet-unrealized? So he
2.64 Eights
makes an effort for the attaining of the as-yet-unattained, the

unrealized. This is the sixth ground for the arousal of energy.
"Then there is the case where a monk comes down with a
slight illness. The thought occurs to him: T have come down

with a slight illness. Now, there s the possibility that it could get
worse. Why don t I make an effort beforehand for the attaining
of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized? So he makes an effort
for the attaining of the as-yet-unattained, the reaching of the as-
yet-unreached, the realization of the as-yet-unrealized. This is
the seventh ground for the arousal of energy.
"Then there is the case where a monk has recovered from his
illness, not long after his recovery. The thought occurs to him: I
have recovered from my illness. It s not long after my recovery.
Now, there s the possibility that the illness could come back.
Why don t I make an effort beforehand for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the real
ization of the as-yet-unrealized? So he makes an effort for the
eighth ground for the arousal of energy.
"These are the eight grounds for the arousal of energy."
See also: SN 11117; AN V.77-80; AN VII.58; Iti 47; Sn 11.10; Sn III.2;

Thag 1.84; Thag 11.37; Thag 111.5
Nines
IX. 1 Self-awakening
near Savatthi in Jeta s Grove, Anathapindika s monastery. There

he said to the monks: "Monks, if wanderers who are members
of other sects should ask you, What, friend, are the prerequi
sites for the development of the wings to self-awakening? how
would you answer them?"
us, lord, the teachings have the Blessed One as their

"For
root, their guide, &

their arbitrator. It would be good if the
Blessed One himself would explicate the meaning of this state
ment. Having heard it from the Blessed One, the monks will
remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As
The Blessed One said, wanderers who are members of
"If
other sects should ask you, What, friend, are the prerequisites
for the development of the wings to self-awakening? 1 you
should answer, There is the case where a monk has admirable
people as friends, companions, & comrades. This is the first pre
requisite for the development of the wings to self-awakening.
"Furthermore, the monk is virtuous. He dwells restrained in
accordance with the Patimokkha, consummate in his behavior &
sphere of activity. He trains himself, having undertaken the train
ing rules, seeing danger in the slightest faults. This is the second
prerequisite for the development of the wings to self-awakening.
Furthermore, he gets to hear at will, easily & without diffi
"
culty, talk that is truly sobering & conducive to the opening of

awareness, i.e., talk on modesty, contentment, seclusion, non-entan
glement, arousing persistence, virtue, concentration, discernment,
release, and the knowledge & vision of release. This is the third
prerequisite for the development of the wings to self-awakening.
Furthermore, he keeps his persistence aroused for abandon
"
ing unskillful mental qualities and for taking on skillful mental

2.66 Nines
qualities. He is steadfast, solid in his effort, not shirking his duties

with regard to skillful mental qualities. This is the fourth prereq
uisite for the development of the wings to self-awakening.
Furthermore, he is discerning, endowed with the discern
"
ment of arising &

passing away noble, penetrating, leading to
the right ending of stress. This is the fifth prerequisite for the
development of the wings to self-awakening/
"Monks, when a monk has admirable people as friends,
companions, & comrades, it is to be expected that he will be vir

tuous, will dwell restrained in accordance with the Patimokkha,
consummate in his behavior & sphere of activity, and will train
himself, having undertaken the training rules, seeing danger in
the slightest faults.
"When a monk has admirable people as friends, companions, &
comrades, it is to be expected that he will get to hear at will, easily &

without difficulty, talk that is truly sobering and conducive to the
opening of awareness, i.e., talk on modesty, contentment, seclusion,
non-entanglement, arousing persistence, virtue, concentration,
discernment, release, and the knowledge & vision of release.
"When a monk has admirable people as friends, companions,
& comrades, it is to be expected that he will keep his persistence

aroused for abandoning unskillful mental qualities, and for
taking on skillful mental qualities steadfast, solid in his effort,
not shirking his duties with regard to skillful mental qualities.
"When a monk has admirable people as friends, compan
ions, & comrades, it is to be expected that he will be discerning,

endowed with discernment of arising &
passing away noble,
penetrating, leading to the right ending of stress.
"And furthermore, monks, when the monk is established in
these five qualities, there are four additional qualities he should

develop: He should develop [contemplation of] the unattractive
so as to abandon lust. He should develop good will so as to
abandon ill will. He should develop mindfulness of in-&-out
breathing so as to cut off distracted thinking. He should develop
the perception of inconstancy so as to uproot the conceit, T am/
For a monk perceiving inconstancy, the perception of not-self is
made firm. One perceiving not-self attains the uprooting of the
conceit, I am Unbinding in the here & now."
NOTE: 1. The five mental faculties. See SN XLVIII.10.

See also: MN 118; MN 119; SN XXIL59; SN XLV.2; Ud IV.l; Hi 76
Nines 167
IX.7 Sutavant
I have heard that on one occasion the Blessed One was staying in
Rajagaha, on Vulture Peak Mountain. Then Sutavant the wan
derer went to the Blessed One and, on arrival, exchanged
courteous greetings with him. After an exchange of friendly
greetings & courtesies, he sat to one side. As he was sitting there,
he said to the Blessed One: "One day recently when I was staying
right here in Rajagaha, at Giribbaja, I heard it in the Blessed One s
presence, learned it in the Blessed One s presence: Sutavant, an
arahant monk whose mental fermentations are ended, who has
reached fulfillment, done the task, laid down the burden, attained
the true goal, totally destroyed the fetter of becoming, and who is
released through right gnosis, cannot possibly transgress these
five principles. It is impossible for a monk whose mental fermen
tations are ended to intentionally deprive a living being of life. It
is impossible for a monk whose mental fermentations are ended
to take, in the manner of stealing, what is not given. It is impossi
ble for a monk whose mental fermentations are ended to engage
in sexual intercourse. It is impossible for a monk whose mental
fermentations are ended to tell a conscious lie. It is impossible for
a monk whose mental fermentations are ended to consume
stored-up sensual things as he did before, when he was a house
holder. Now, did I hear this rightly from the Blessed One? Did I
learn it rightly, attend to it rightly, understand it rightly?"
"Yes, Sutavant, you heard it rightly, learned it rightly,
attended to it rightly, & understood it rightly. Both before &

now I say to you that an arahant monk whose mental fermenta
tions are ended, who has reached fulfillment, done the task, laid
down the burden, attained the true goal, totally destroyed the
fetter of becoming, and who is released through right gnosis,
cannot possibly transgress these nine principles.
It is impossible for a monk whose mental fermentations are
"[1]
ended to intentionally deprive a living being of life. [2] It is impossi

ble for a monk whose mental fermentations are ended to take, in the
manner of stealing, what is not given. [3] It is impossible for a monk
whose mental fermentations are ended to engage in sexual inter
course. [4] It is impossible for a monk whose mental fermentations
are ended to tell a conscious lie. [5] It is impossible for a monk
whose mental fermentations are ended to consume stored-up
sensual things as he did before when he was a householder.
2.68 Nines
It is impossible for a monk whose mental fermentations

"[6]
are ended to go off course through desire. [7] It is impossible for

a monk whose mental fermentations are ended to go off course
through aversion. [8] It is impossible for a monk whose mental
fermentations are ended to go off course through fear. [9] It is
impossible for a monk whose mental fermentations are ended to
go off course through delusion.
"Both before and now I
say to you that an arahant monk
whose mental fermentations are ended, who has reached fulfill
ment, done the task, laid down the burden, attained the true
goal, totally destroyed the fetter of becoming, and who is
released through right gnosis, cannot possibly transgress these
nine principles/
See also: MN 1; SN XXII.122; AN IV.19; AN IX.62; AN X.13
IX.34 Unbinding
I have heard that on one occasion Ven. Sariputta was staying
near Rajagaha in the Bamboo Grove, the Squirrels Feeding

Sanctuary. There he said to the monks, "This Unbinding is
pleasant, friends. This Unbinding is pleasant/
When this was Udayin said to Ven. Sariputta,
said, Ven. "But
what is the pleasure here, my friend, where there is nothing felt?"
"Just
that is the pleasure here, my friend: where there is
nothing felt. There are these five strings of sensuality. Which

five? Forms cognizable via the eye agreeable, pleasing, charm
ing, endearing, fostering desire, enticing; sounds cognizable via
the ear ... smells cognizable via the nose ... tastes cognizable via
the tongue ... tactile sensations cognizable via the body agree
able, pleasing, charming, endearing, fostering desire, enticing.
Whatever pleasure or joy arises in dependence on these five
strings of sensuality, that is sensual pleasure.

"Now there is the case where a monk quite withdrawn
from sensuality, withdrawn from unskillful qualities enters &
remains in the first jhana: rapture pleasure born from with &
drawal, accompanied by directed thought & evaluation. If, as he
remains there, he is beset with attention to perceptions dealing
with sensuality, that is an affliction for him. Just as pain arises as
an affliction in a healthy person for his affliction, even so the
Nines 169
attention to perceptions dealing with sensuality that beset the

monk is an affliction for him. Now, the Blessed One has said
that whatever is an affliction is stress. So by this line of reason
ing may be known how Unbinding is pleasant.
it
Then there is the case where a monk, with the stilling of

directed thought &
evaluation, enters remains & in the second
jhana: rapture &
pleasure born of composure, unification of aware
ness free from directed thought & evaluation internal assurance.
If, as he remains there, he is beset with attention to perceptions
dealing with directed thought, that is an affliction for him ....

"Then there is the case where a monk, with the
fading of rap
ture,remains in equanimity, mindful & alert, is physically sensitive
to pleasure,and enters & remains in the third jhana, of which the
noble ones declare, Equanimous & mindful, he has a pleasurable
abiding/ If, as he remains there, he is beset with attention to
perceptions dealing with rapture, that is an affliction for him ....
Then there is the case where a monk, with the abandoning
of pleasure &
stress as with the earlier disappearance of ela
tion &
distress enters &
remains in the fourth jhana: purity of
equanimity &
mindfulness, neither-pleasure-nor-pain. If, as he
remains there, he is beset with attention to perceptions dealing
with equanimity, that is an affliction for him ....
Then there is the case where a monk, with the complete tran
scending of perceptions of [physical] form, with the disappearance
of perceptions of resistance, and not heeding perceptions of diver
sity,thinking, space/ enters
Infinite &
remains in the dimension
of the infinitude of space. If, as he remains there, he is beset
with attention to perceptions dealing with form, that is an afflic
tion for him ....
"Then there is the case where a monk, with the complete
transcending of the dimension of the infinitude of space, think

ing, Infinite consciousness/ enters &
remains in the dimension
of the infinitude of consciousness. If, as he remains there, he is
beset with attention to perceptions dealing with the dimension of
the infinitude of space, that is an affliction for him ....
there is the case where a monk, with the complete

"Then
transcending of the dimension of the infinitude of conscious

ness, thinking, There is nothing/ enters & remains in the
dimension of nothingness. If, as he remains there, he is beset
with attention to perceptions dealing with the dimension of the
infinitude of consciousness, that is an affliction for him ....
2,70 Nines
there is the case where a monk, with the complete tran

"Then
scending of the dimension of nothingness, enters &

remains in the
dimension of neither perception nor non-perception. If, as he
remains there, he isbeset with attention to perceptions dealing with
the dimension of nothingness, that is an affliction for him. Now, the
Blessed One has said that whatever is an affliction is stress. So by
reasoning it may be known how Unbinding is pleasant.
this line of
Thenthere is the case where a monk, with the complete
transcending of the dimension of neither perception nor non-
perception, enters & remains in the cessation of perception &
feeling. And, having seen [that] with discernment, his mental
fermentations are completely ended. So by this line of reasoning
it may be known how Unbinding is pleasant."
See also: MN 121; Dhp 202-203; Dhp 381; Ud IL1-2; Ud VIIL1-4
IX.35 The Cow
"Suppose there was a mountain cow foolish, inexperienced,

unfamiliar with her pasture, unskilled in roaming on rugged
mountains and she were to think, What if I were to go in a
direction I have never gone before, to eat grass I have never
eaten before, to drink water I have never drunk before! She

would lift her hind hoof without having placed her front hoof
firmly and [as a result] would not get to go in a direction she
had never gone before, to eat grass she had never eaten before,
or to drink water she had never drunk before. And as for the
place where she was standing when the thought occurred to
her, What if I were to go where I have never been before ... to
drink water I have never drunk before/ she would not return
there safely. Why is that? Because she is a foolish, inexperienced
mountain cow, unfamiliar with her pasture, unskilled in roam
ing on rugged mountains.
"In the there are cases where a monk foolish,
same way,
inexperienced, unfamiliar with his pasture, unskilled in being
quite withdrawn from sensuality, withdrawn from unskillful
qualities, and entering & remaining in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed
thought & evaluation doesn t stick with that theme, doesn t
develop it, pursue it, or establish himself firmly in it. The thought
occurs to him, What if I, with the stilling of directed thought &
Nines zyi
evaluation, were to enter & remain in the second jhana: rapture &
pleasure born of composure, unification of awareness free from
directed thought & evaluation internal assurance/ He is not
able ... to enter & remain in the second jhana .... The thought
occurs to him, What if I ... were to enter & remain in the first
jhana .... He is not able to enter & remain in the first jhana. This
...
is called a monk who has slipped & fallen from both sides, like
the mountain cow, foolish, inexperienced, unfamiliar with her
pasture, unskilled in roaming on rugged mountains.
"But
suppose there was a mountain cow wise, experi
enced, familiar with her pasture, skilled in roaming on rugged
mountains and she were to think, What if I were to go in a
direction I have never gone before, to eat grass I have never
eaten before, to drink water I have never drunk before! She
would lift her hind hoof only after having placed her front hoof
firmly and [as a result] would get to go in a direction she had
never gone before to drink water she had never drunk before.
...
And as for the place where she was standing when the thought
occurred to her, What if I were to go in a direction I have never
gone before to drink water I have never drunk before/ she
...
would return there safely. Why is that? Because she is a wise,

experienced mountain cow, familiar with her pasture, skilled in
roaming on rugged mountains.
the same way, there are some cases where a monk-
"In
wise, experienced, familiar with his pasture, skilled in being

quite withdrawn from sensuality, withdrawn from unskillful
qualities, and entering & remaining in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed
thought & evaluation sticks with that theme, develops it, pur
sues it, & establishes himself firmly in it.
thought occurs to him, What if, with the stilling of

"The
directed thought & evaluation, I were to enter & remain in the

assurance/ Without jumping at the second jhana, he with the
stilling of directed thought & evaluation enters & remains in
& pleasure born of composure, unifi
the second jhana: rapture
cation of awareness free from directed thought &
evaluation internal assurance. He sticks with that theme,
develops it, pursues it, & establishes himself firmly in it.
2,72. Nines
thought occurs to him, What if, with the fading of rap

"The
ture, were to enter & remain in the third jhana .... Without
I ...
jumping at the third jhana, with the fading of rapture, he

remains in equanimity, mindful & alert, and physically sensitive
to pleasure, entering &
remaining in the third jhana, of which
the noble ones declare, Equanimous &
mindful, he has a plea
surable abiding/ He sticks with that theme, develops it, pursues
it, & establishes himself firmly in it.
The thought occurs to him, What if I ... were to enter &

remain in the fourth jhana .... Without jumping at the fourth
jhana, with the abandoning of pleasure & stress as with the
earlier disappearance of elation & distress he enters & remains
in the fourth jhana: purity of equanimity & mindfulness, nei-
ther-pleasure-nor-pain. He sticks with that theme, develops it,
pursues it, & establishes himself firmly in it.
"The
thought occurs to him, What if I ... were to enter &
remain in the dimension of the infinitude of space. Without
jumping at the dimension of the infinitude of space, he, with the
complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding per
ceptions of diversity, thinking, Infinite space/ enters & remains
in the dimension of the infinitude of space. He sticks with that
theme, develops it, pursues it, & establishes himself firmly in it.
"The
remain in the dimension of the infinitude of consciousness/
Without jumping at the dimension of the infinitude of con
sciousness, he, with the complete transcending of the dimension
of the infinitude of space, thinking, Infinite consciousness/
enters & remains in the dimension of the infinitude of con
sciousness. He sticks with that theme, develops it, pursues it, &
establishes himself firmly in it.
"The
remain in the dimension of nothingness/ Without jumping at the
dimension of nothingness, he, with the complete transcending of
the dimension of the infinitude of consciousness, thinking, There
is nothing/ enters &
remains in the dimension of nothingness. He
sticks with that theme, develops it, pursues, it &
establishes himself
firmly in it.
"The
remain in the dimension of neither perception nor non-perception/
Without jumping at the dimension of neither perception nor
Ni nes
non-perception, he, with the complete transcending of the

dimension of nothingness, enters & remains in the dimension of
neither perception nor non-perception. He sticks with that
theme, develops it, pursues it, & establishes himself firmly in it.
"The
thought occurs to him, What if I, with the complete
transcending of the dimension of neither perception nor non-
perception, were to enter & remain in the cessation of
perception & feeling/ Without jumping at the cessation of per
ception & feeling, he, with the complete transcending of the
dimension of neither perception nor non-perception, enters &
remains in the cessation of perception & feeling.
"When a monk enters & emerges from that very attainment,
his mind is pliant & malleable. With his pliant, malleable mind,
limitless concentration is well developed. With his well-devel
oped, limitless concentration, then whichever of the six higher
knowledges he turns his mind to know & realize, he can witness
them for himself whenever there is an opening.
"Ifhe wants, he wields manifold supranormal powers.
through walls, ramparts, & mountains as if through space. He
dives in and out of the earth as if it were water. He walks on
water without sinking as if it were dry land. Sitting cross-legged
he flies through the air like a winged bird. With his hand he
touches and strokes even the sun & moon, so mighty & power
ful. He exercises influence with his body even as far as the
Brahma worlds. He can witness this for himself whenever there
is an opening.
"If
purified & surpassing the human both kinds of sounds: divine

& human, whether near or far. He can witness this for himself
"If

174 Nines

he wants, he recollects his manifold past lives (lit: previous
"If
homes), i.e., one birth, two births, three births, four, five, ten,
twenty, thirty, forty, fifty, one hundred, one thousand, one hun
dred thousand, many aeons of cosmic contraction, many aeons of
cosmic expansion, many aeons of cosmic contraction & expan
sion, [recollecting], There I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my expe
rience of pleasure & pain, such the end of my life. Passing away
from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my
food, such my experience of pleasure & pain, such the end of my
life. Passing away from that state, I re-arose here/ Thus he
remembers his manifold past lives in their modes & details. He
can witness this for himself whenever there is an opening.
"If
& surpassing the human beings passing away & re-appearing,

and he discerns how they are inferior & superior, beautiful&
ugly, fortunate & unfortunate in accordance with their kamma:
These beings who were endowed with bad conduct of body,
speech, & mind, who reviled the noble ones, held wrong views
and undertook actions under the influence of wrong views
with the break-up of the body, after death, have re-appeared in
the plane of deprivation, the bad destination, the lower realms,
in hell. But these beings who were endowed with good con
duct of body, speech, & mind, who did not revile the noble ones,
who held right views and undertook actions under the influ
ence of right views with the break-up of the body, after death,
have re-appeared in the good destinations, in the heavenly
world/ Thus by means of the divine eye, purified & surpass
ing the human he sees beings passing away &
re-appearing,
and he discerns how they are inferior &
superior, beautiful &
ugly, fortunate & unfortunate in accordance with their kamma.
Nines
"If he wants, then through the ending of fermentations, he

enters & remains in the fermentation-free awareness-release &
discernment-release, having directly known & realized them for
himself right in the here & now. He can witness this for himself
whenever there is an opening."
See also: AN IV.41; AN V.28; AN VIII.63
IX.36 Jhana
"I
you, the ending of the mental fermentations depends on
tell
the jhana ... the second jhana ... the third ... the fourth ... the
first
dimension of the infinitude of space ... the dimension of the
infinitude of consciousness ... the dimension of nothingness. I
tell you, the ending of the mental fermentations depends on the
dimension of neither perception nor non-perception.
"
I tell you, the ending of the mental fermentations

depends
on the first jhana/ Thus it has been said. In reference to what
was it said? There is the case where a monk, withdrawn from
sensuality, withdrawn from unskillful qualities, enters &
remains in the first jhana: rapture & pleasure born from with
drawal, accompanied by directed thought & evaluation. He
regards whatever phenomena there that are connected with
form, feeling, perception, fabrications, & consciousness, as
inconstant, stressful, a disease, a cancer, an arrow, painful, an
affliction, alien, a disintegration, an emptiness, not-self. He
turns his mind away from those phenomena, and having done
so, inclines his mind to the property of deathlessness: This is
peace, this is exquisite the resolution of all fabrications; the
relinquishment of all acquisitions; the ending of craving; dispas-
sion; cessation; Unbinding/
"Suppose that an archer or archer s apprentice were to prac
tice on a straw man or mound of clay, so that after a while he
would become able to shoot long distances, to fire accurate
shots in rapid succession, and to pierce great masses. In the
same way, there is the case where a monk... enters & remains in
the first jhana: rapture & pleasure born of withdrawal, accom
panied by directed thought & evaluation. He regards whatever
phenomena there that are connected with form, feeling, percep
tion, fabrications, & consciousness, as inconstant, stressful, a
Nines
an arrow, painful, an affliction, alien, a disinte

disease, a cancer,
gration, an emptiness, not-self. He turns his mind away from
those phenomena, and having done so, inclines his mind to the
property of deathlessness: This is peace, this is exquisite the
resolution of all fabrications; the relinquishment of all acquisi
tions; the ending of craving; dispassion; cessation; Unbinding/
"Staying right there, he reaches the ending of the mental fer
mentations. Or, if not, then through passion &
delight for this
very property [of deathlessness] and from the total wasting
away of the first of the five fetters [self-identity views, grasping
at precepts &
practices, uncertainty, sensual passion, and irrita
tion] he is due to be reborn [in the Pure Abodes], there to be
totally unbound, never again to return from that world.
tell you, the ending of the mental fermentations depends
"I
on the first jhana. Thus it was said, and in reference to this was
it said.
[Similarly with the other levels of jhana up through the
dimension of nothingness.]
"Thus, as far as the perception-attainments go, that is as far
as gnosis-penetration goes. As for these two dimensions the

attainment of the dimension of neither perception nor non-per
ception the attainment of the cessation of feeling &
&
perception I tell you that they are to be rightly explained by
those monks who are meditators, skilled in attaining, skilled in
attaining & emerging, who have attained &
emerged in depen
dence on them."
See also: AN IV.94; AN IV.170; AN IX.43-45; Dhp 372
IX.41 Tapussa (On Renunciation)
among the Mallans near a Mallan town named Uruvelakappa.
Then early in the morning the Blessed One, having put on his
robes and carrying his bowl and outer robe, went into
Uruvelakappa for alms. Having gone into Uruvelakappa for
alms, after his meal, on his return from his alms round, he said
to Ven. Ananda, "Stay right here, Ananda, while I go into the
Great Wood for the day s abiding."
"As
you say, lord," Ven. Ananda responded.
Nines 277
Then the Blessed One went into the Great Wood and sat
down at the root of a certain tree for the day s abiding.
Then Tapussa the householder went to Ven. Ananda and, on
sitting there he said to Ven. Ananda: "Venerable Ananda, sir, we
are householders who indulge in sensuality, delight in sensual
ity,enjoy sensuality, rejoice in sensuality. For us indulging in
sensuality, delighting in sensuality, enjoying sensuality, rejoicing
in sensuality renunciation seems like a sheer drop-off. Yet I ve
heard that in this Dhamma & Vinaya the hearts of the very
young monks leap up grow confident, stead
at renunciation,
fast, & firm, seeing itas peace. So right here is where this
Dhamma & Vinaya is contrary to the great mass of people: i.e.,
[this issue of] renunciation."
"This calls for a talk, householder.
Let s go see the Blessed
One. Let approach him and, on arrival, tell him this matter.
s
However he explains it to us, we will bear it in mind."
you say,
"As
Tapussa the householder responded to
sir,"
Ven. Ananda.
Then Ven. Ananda, together with Tapussa the householder,
went to the Blessed One and, on arrival, having bowed down to
him, sat to one side. As he was sitting there he said to the
Blessed One_: "Tapussa the householder, here, has said to me,
Venerable Ananda, sir, we are householders who indulge in
sensuality, delight in sensuality, enjoy sensuality, rejoice in sen
suality. For us indulging in sensuality, delighting in sensuality,
enjoying sensuality, rejoicing in sensuality renunciation seems
like a sheer drop-off. Yet I ve heard that in this Dhamma &
Vinaya the hearts of the very young monks leap up at renuncia
tion, grow confident, steadfast, & firm, seeing it as peace. So
right here is where this Dhamma & Vinaya is contrary to the

mass
"
great of people: i.e., [this issue of] renunciation.

it is, Ananda. So it is. Even I myself, before my
"So
Awakening, when I was still an unawakened Bodhisatta,

thought: Renunciation is good. Seclusion is good. But my heart
didn t leap up at renunciation, didn t grow confident, steadfast,
or firm, seeing it as peace. The thought occurred to me: What is
the cause, what is the reason, why my heart doesn t leap up at
renunciation, doesn t grow confident, steadfast, or firm, seeing it
as peace? Then the thought occurred to me: I haven t seen the
drawback of sensuality; I haven t pursued [that theme]. I haven t
Nines
understood the reward of renunciation; I haven t familiarized

myself with it. That s why my heart doesn t leap up at renuncia
tion, doesn t grow confident, steadfast, or firm, seeing it as peace.
[1] "Then the thought occurred to me: If, having seen the
drawback of sensuality, I were to pursue that theme; and if, having
understood the reward of renunciation, I were to familiarize myself
with it, there s the possibility thatmy heart would leap up at
renunciation, grow confident, steadfast, & firm, seeing it as peace.
"So at a later time,
having seen the drawback of sensuality, I
pursued that theme; having understood the reward of renuncia
tion, familiarized myself with it. My heart leaped up at
I
renunciation, grew confident, steadfast, & firm, seeing it as

peace. Then, quite withdrawn from sensuality, withdrawn from
unskillful qualities, I entered & remained in the first jhana: rap
ture & pleasure born from withdrawal, accompanied by
directed thought & evaluation.
"As remained there, I was beset with attention to percep
I
tions dealing with sensuality. That was an affliction for me. Just
as pain arises as an affliction for a healthy person, even so the
attention to perceptions dealing with sensuality that beset me
was an affliction for me.
[2] "The thought occurred to me: What if, with the stilling of
directed thought & evaluation, I were to enter & remain in the
assurance. But my heart didn t leap up at being without directed
thought, didn t grow confident, steadfast, or firm, seeing it as
peace. The thought occurred to me: What is the cause, what is
the reason, why my heart doesn t leap up at being without
directed thought, doesn t grow confident, steadfast, or firm,
seeing it as peace? Then the thought occurred to me: T haven t
seen the drawback of directed thought; I haven t pursued that
theme. I haven t understood the reward of being without directed
thought; I haven t familiarized myself with it. That s why my
heart doesn t leap up at being without directed thought, doesn t
grow confident, steadfast, or firm, seeing it as peace.
the thought occurred to me: Tf, having seen the draw
"Then
back of directed thought, I were to pursue that theme; and if,

having understood the reward of being without directed thought,
I were to familiarize myself with it, there s the possibility that my
Nines 179
heart would leap up at being without directed thought, grow

confident, steadfast, & firm, seeing it as peace/
at a later time, having seen the drawback of directed
"So
thought, I pursued that theme; having understood the reward of

being without directed thought, I familiarized myself with it. My
heart leaped up at being without directed thought, grew confident,
steadfast, & firm, seeing it as peace. With the stilling of directed
thought & evaluation, I entered & remained in the second jhana:
rapture & pleasure born of composure, unification of awareness
free from directed thought & evaluation internal assurance.
"As I remained there, I was beset with attention to
percep
tions dealing with directed thought. That was an affliction for
me. Just as pain arises as an affliction for a healthy person, even
so the attention to perceptions dealing with directed thought
that beset me was an affliction for me.
[3] thought occurred to me: What if, with the fading of
"The
rapture, I to remain in equanimity, mindful & alert, to be

were
physically sensitive to pleasure, and to enter & remain in the
third jhana, of which the noble ones declare, "Equanimous &
mindful, he has a pleasurable abiding"? But my heart didn t
leap up at being without rapture, didn t grow confident, stead
fast, or firm, seeing it as peace .... So at a later time, having seen
the drawback of rapture, I pursued that theme; having under
stood the reward of being without rapture, I familiarized myself
with it. My heart leaped up at being without rapture, grew con
fident, steadfast, & firm, seeing it as peace. With the fading of
rapture, remained
I in equanimity, mindful & alert, physically
sensitive to pleasure, and entered & remained in the third jhana,
of which the noble ones declare, Equanimous & mindful, he
has a pleasurable abiding.
"As I remained there, I was beset with attention to percep
tions dealing with rapture. That was an affliction for me. Just as
pain arises as an affliction for a healthy person, even so the
attention to perceptions dealing with rapture that beset me was
an affliction for me.
[4] thought occurred to me: What if, with the aban
"The
doning of pleasure stress &

as with the earlier disappearance
of elation distress& I were to enter &
remain in the fourth
jhana: purity of equanimity &
mindfulness, neither-pleasure-
But didn t leap up at being without the
nor-pain? my heart
pleasure of equanimity, didn t grow confident, steadfast, or
2.8o Nines
firm, seeing it as peace .... So at a later time, having seen the draw
back of the pleasure of equanimity, I pursued that theme; having
understood the reward of neither-pleasure-nor-pain, I familiarized
myself with it. My heart leaped up at neither-pleasure-nor-pain,
grew confident, steadfast, & firm, seeing it as peace. With the aban
doning of pleasure & stress as with the earlier disappearance of
elation & distress I entered & remained in the fourth jhana:
purity of equanimity & mindfulness, neither-pleasure-nor-pain.
remained there, I was beset with attention to percep
"As I
tions dealing with equanimity. That was an affliction for me.

Just as pain arises as an affliction for a healthy person, even so
the attention to perceptions dealing with equanimity that beset
me was an affliction for me.
[5] "The thought occurred to me: What if, with the com
plete transcending of perceptions of [physical] form, with the

disappearance of perceptions of resistance, and not heeding per
7
ceptions of diversity, thinking, "Infinite space/ I were to enter

& remain in the dimension of the infinitude of space? But my
heart didn t leap up at the dimension of the infinitude of space,
didn t grow confident, steadfast, or firm, seeing it as peace .... So
at a later time, having seen the drawback of forms, I
pursued
that theme; having understood the reward of the dimension of
the infinitude of space, I familiarized myself with it. heart My
leaped up at the dimension of the infinitude of space, grew con
fident, steadfast, & firm, seeing it as peace. With the complete
transcending of perceptions of form, with the disappearance of
perceptions of resistance, and not heeding perceptions of diver
sity, thinking, Infinite space/ I entered & remained in the
dimension of the infinitude of space.
I remained there, I was beset with attention to
"As
perceptions
dealing with forms. That was an affliction for me. Just as pain arises
as an affliction for a healthy person, even so the attention to percep
tions dealing with forms that beset me was an affliction for me.
[6] "The thought occurred to me: What if, with the complete
transcending of the dimension of the infinitude of space, thinking,

"Infinite consciousness," I were to enter & remain in the dimen
sion of the infinitude of consciousness? But my heart didn t leap

up at the dimension of the infinitude of consciousness, didn t
grow confident, steadfast, or firm, seeing it as peace ....So at a later
time, having seen the drawback of the dimension of the infinitude
of space, I pursued that theme; having understood the reward of
Nines 2.81
the dimension of the infinitude of consciousness, I familiarized

myself with it. My heart leaped up at the dimension of the infini
tude of consciousness, grew confident, steadfast, & firm, seeing it
as peace. With the complete transcending of the dimension of the
infinitude of space, thinking, Infinite consciousness/ I entered &
remained in the dimension of the infinitude of consciousness.
perceptions
dealing with the dimension of the infinitude of space. That was an
affliction for me. Just as pain arises as an affliction for a healthy
person, even so the attention to perceptions dealing with the dimen

sion of the infinitude of space that beset me was an affliction for me.
[7] "The thought occurred to me: What if, with the complete
transcending of the dimension of the infinitude of consciousness,

&
thinking, "There is nothing," I were to enter remain in the
dimension of nothingness? But my heart didn t leap up at the
dimension of nothingness, didn t grow confident, steadfast, or
firm, seeing it as peace .... So at a later time, having seen the draw
back of the dimension of the infinitude of consciousness, I
pursued that theme; having understood the reward of the dimen
sion of nothingness, I familiarized myself with it. My heart leaped
up at the dimension of nothingness, grew confident, steadfast, &
firm, seeing it as peace. With the complete transcending of the
dimension of the infinitude of consciousness, thinking, There is
nothing, I entered & remained in the dimension of nothingness.
I remained there, I was beset with attention to percep
"As
tions dealing with the dimension of the infinitude of

consciousness. That was an affliction for me. Just as pain arises
as an affliction for a healthy person, even so the attention to per
ceptions dealing with the dimension of the infinitude of
consciousness that beset me was an affliction for me.
if I, with the com
[8] "The thought occurred to me: What
plete transcending of the dimension of nothingness,

were to
enter &
remain in the dimension of neither perception nor non-
perception? But my heart didn t leap up at the dimension of
neither perception nor non-perception, didn t grow confident,
steadfast, or firm, seeing it as peace .... So at a later time, having
seen the drawback of the dimension of nothingness, I pursued
that theme; having understood the reward of the dimension of
neither perception nor non-perception, I familiarized myself
with it. My heart leaped up at the dimension of neither percep
tion nor non-perception, grew confident, steadfast, & firm,
z8z Nines
seeing it as peace. With the complete transcending of the dimen

sion of nothingness, I entered & remained in the dimension of
neither perception nor non-perception.
percep
tions dealing with the dimension of nothingness. That was an
affliction for me. Just as pain arises as an affliction for a healthy
person, even so the attention to perceptions dealing with the

dimension of nothingness that beset me was an affliction for me.
[9] "The thought occurred to me: What if I, with the com
plete transcending of the dimension of neither perception nor

non-perception, were to enter & remain in the cessation of per
ception & feeling? But my heart didn t leap up at the cessation
of perception & feeling, didn t grow confident, steadfast, or
firm, seeing it as peace. The thought occurred to me: What is
the cause, what is the reason, why my heart doesn t leap up at
the cessation of perception & feeling, doesn t grow confident,
steadfast, or firm, seeing it as peace? Then the thought occurred
to me: T haven t seen the drawback of the dimension of neither
perception nor non-perception; I haven t pursued that theme. I
haven t understood the reward of the cessation of perception &
feeling; I haven t familiarized myself with it. That s why my
heart doesn t leap up at the cessation of perception & feeling,
doesn t grow confident, steadfast, or firm, seeing it as peace.
"Then the thought occurred to me: If, having seen the
drawback of the dimension of neither perception nor non-per
ception, I were to pursue that theme; and if, having understood
the reward of the cessation of perception & feeling, I were to
familiarize myself with it, there s the possibility that my heart
would leap up at the cessation of perception & feeling, grow
confident, steadfast, & firm, seeing it as peace.
"So at a later time,
having seen the drawback of the dimen
sion of neither perception nor non-perception, I pursued that
theme; having understood the reward of the cessation of per
ception & feeling, I familiarized myself with it. My heart leaped
up at the cessation of perception & feeling, grew confident,
steadfast, & firm, seeing it as peace. With the complete tran
scending of the dimension of neither perception nor
non-perception, I entered & remained in the cessation of percep
tion & feeling. And as I saw with discernment, the mental
fermentations went to their total end.
Nines
"Ananda, as long as I had not attained & emerged from

these nine step-by-step dwelling-attainments in forward &
backward order in this way, I did not claim to have directly
awakened to the right self-awakening unexcelled in the cosmos
with its devas, Maras, & Brahmas, with its contemplatives &
priests, its royalty & common people. But as soon as I had
attained & emerged from these nine step-by-step dwelling-
attainments in forward & backward order in this way, then I did
claim to have directly awakened to the right self-awakening
unexcelled in the cosmos with its devas, Maras, & Brahmas,
with its contemplatives & priests, its royalty & common people.
Knowledge & vision arose in me: My release is unshakable.
This is the last birth. There is now no further becoming/"
See also: SN XXVIL1-10; SN XXXV.127; SN XXXVI.ll
The following three discourses show that, contrary to a popular

misconception, the phrase, "Released through discernment" does not
refer to a person who has attained
release without experience of the
jhanas. Instead, it refers to a person who has attained

at least the first
jhana but does not experience any of the psychic powers that some
times can be accessed through jhana.
IX.43 Bodily Witness
Bodily witness, bodily witness/ it is said. To what

"
[Udayin:]
extent is one described by the Blessed One as a bodily witness?"
[Ananda:] "There is the case, friend, where a monk,
my
ties, enters &
remains in the first jhana: rapture pleasure born &
from withdrawal, accompanied by directed thought evalua &
tion. He remains with his body
touchingin whatever way there
is an opening there. 1 It s to this extent that one is described with
explication by the Blessed One as a bodily witness.
"Furthermore, with the stilling of directed thought evalua &
tion, he enters remains &
in the second ... the third ... the fourth
jhana ... the dimension of the infinitude of space ... the dimension
of the infinitude of consciousness ... the dimension of nothing
ness ... the dimension of neither perception nor non-perception.
2.84 Nines
He remains touching with his body in whatever way there is an

opening there. It s to this extent that one is described with expli
cation by the Blessed One as a bodily witness.
"Then, with the complete transcending of the dimension of
neither perception nor non-perception, he enters & remains in

the cessation of perception & feeling. And as he sees with dis
cernment, the mental fermentations go to their total end. He
remains touching with his body in whatever way there is an
opening there. It s to this extent that one is described without
2
explication by the Blessed One as a bodily witness."
NOTES
1. See AN IX.35.
2. See AN IX.36.
IX. 44 Released through Discernment
"
[Udayin:] Released through discernment, released through

discernment/ it is said. To what extent is one described by the
Blessed One
as released through discernment?"
[Ananda:] "There is the case, friend, my where a monk,
ties, enters & remains in the first jhana:
rapture & pleasure born
tion. And he knows it through discernment. It s to this extent
that one is described with explication by the Blessed One as
released through discernment.
enters & remains in the second ... the third ... the fourth jhana ... the
dimension of the infinitude of space the dimension of the infini
...
tude of consciousness ... the dimension of nothingness ... the

dimension of neither perception nor non-perception. And he knows
it through discernment. It s to this extent that one is described with
One as released through discernment.

explication by the Blessed
with the complete transcending of the dimension of
"Then,
neither perception nor non-perception, he enters & remains in

the cessation of perception & feeling. And as he sees with dis
cernment, the mental fermentations go to their total end. And
he knows it through discernment. It s to this extent that one is
described without explication by the Blessed One as released
through discernment."
Nines
IX.45 (Released) Both Ways
"
[Udayin:] Released both ways, released both ways/ it is said.

To what extent is one described by the Blessed One as released
both ways?"
[Ananda:] "There is the case, my friend, where a monk, with
drawn from sensuality, withdrawn from unskillful qualities,
enters & remains in the first jhana: rapture pleasure born from &
withdrawal, accompanied by directed thought & evaluation. He
remains touching with his body in whatever way there is an
opening there, and he knows it through discernment. It s to this
extent that one is described with explication by the Blessed One
as released both ways.
enters & remains in the second the third the fourth jhana
... the
... ...
dimension of the infinitude of space the dimension of the infinitude

...
of consciousness the dimension of nothingness

... the dimension of ...
neither perception nor non-perception. He remains touching with his

body in whatever way there is an opening there, and he knows it
through discernment. It s to this extent that one is described with
explication by the Blessed One as released both ways.
"Then, with the complete transcending of the dimension of
nei
ther perception nor non-perception, he enters & remains in the
cessation of perception & feeling. And as he sees with discernment,
the mental fermentations go to their total end. He remains touching
with his body in whatever way there is an opening there, and he
knows it through discernment. It s to this extent that one is described
without explication by the Blessed One as released both ways."
IX.62 Capable
"Monks, one who hasn t abandoned nine things is incapable of

realizing arahantship. Which nine?
Passion, aversion, delusion,
anger, resentment, arrogance, insolence, envy, stinginess. One &
who hasn t abandoned these nine things is incapable of realiz
ing arahantship.
"One who has abandoned nine things is capable of realizing
arahantship. Which nine? Passion, aversion, delusion, anger,

resentment, arrogance, insolence, envy, & stinginess. One who has
abandoned these nine things is capable of realizing arahantship."
z86 Nines
IX. 63 Things That Weaken the Training
these five are things that weaken the training. Which

"Monks,
five? The taking of life, stealing, sexual misconduct, the telling of
lies, and distilled & fermented beverages that are a cause for
heedlessness. These five are things that weaken the training.
abandon these five things that weaken the training, one
"To
should develop the four frames of reference. Which four? There is

the case where a monk remains focused on the body in & of itself
ardent, alert, & mindful putting aside greed & distress with
reference to the world. He remains focused on feelings in & of
themselves mind in & of itself mental qualities in & of them
... ...
selves ardent, alert, mindful putting aside greed & distress

&
with reference to the world. To abandon the five things that weaken
the training, one should develop these four frames of reference/
IX. 64 Hindrances
"Monks, there are these five hindrances. Which five? Sensual

desire as a hindrance, ill will as a hindrance, sloth & drowsiness
as a hindrance, restlessness &
anxiety as a hindrance, and uncer
tainty as a hindrance. These are the five hindrances.
"To abandon these five hindrances, one should
develop the
four frames of reference. four? There is the case where a
Which
monk remains of itself ... feelings in &
focused on the body in &
of themselves ... mind in of itself ... mental qualities in & of
&
themselves ardent, alert, mindful putting aside greed &
&
distress with reference to the world. To abandon the five hin
drances, one should develop these four frames of reference."
See also: DN 2; SN XLVI.51; AN V.51

Tens
X.13 Fetters
"There are these ten fetters. Which ten? Five lower fetters & five
higher fetters. And which are the five lower fetters? Self-identity
views, uncertainty, grasping at precepts & practices, sensual
desire, & ill will. These are the five lower fetters. And which are
the five higher fetters? Passion for form, passion for what is
formless, conceit, restlessness, &
ignorance. These are the five
higher fetters. And these are the ten fetters/
See also: AN VIL48
X.15 Heedfulness
"To the extent that there are animals footless, two-footed, four-
footed, many footed; with form or formless; percipient,
non-percipient, or neither percipient nor non-percipient the
Tathagata, worthy & rightly self-awakened, is reckoned the
foremost among them. In the same way, all skillful qualities are
rooted in needfulness, converge in needfulness, and needfulness
is reckoned the foremost among them.
"Just as the footprints of

all legged animals are encom
passed by the footprint of the elephant, and the elephant s

footprint is reckoned the foremost among them in terms of size;
in the same way, all skillful qualities are rooted in needfulness,
converge in needfulness, and needfulness is reckoned the fore
most among them.
as the rafters in a peak-roofed house all go to the roof-
"Just
peak, incline to the roof-peak, converge at the roof-peak, and the

roof-peak is reckoned the foremost among them; in the same way,
all skillful qualities are rooted in needfulness, converge in heed-
fulness, and needfulness is reckoned the foremost among them.
z88 Tens
"Just as, of all root fragrances, black aloes-root is reckoned
the foremost; in the same way, all skillful qualities are rooted in
heedfulness, converge in heedfulness, and needfulness is reck
oned the foremost among them.
"Just as, of
all wood fragrances, red sandalwood is reckoned
the foremost; in the same way, all skillful qualities are rooted in
heedfulness, converge in heedfulness, and heedfulness is reck
"Just as, of
all flower fragrances, jasmine is reckoned the
foremost; in the same way, all skillful qualities are rooted in

heedfulness, converge in heedfulness, and heedfulness is reck
"Just as
all wattle-and-daub-town princes fall subject to a
wheel-turning emperor, and the wheel-turning emperor is reck

oned the foremost among them; in the same way, all skillful
qualities are rooted in heedfulness, converge in heedfulness,
and heedfulness is reckoned the foremost among them.
"Just
as all the light of the constellations doesn t equal one
sixteenth of the light of the moon, and the light of the moon is
reckoned the foremost among them; in the same way, all skillful
qualities are rooted in heedfulness, converge in heedfulness,
and heedfulness is reckoned the foremost among them.
as in the last month of the rains, in autumn, when the sky is
"Just
clear &
cloudless, the sun, on ascending the sky, overpowers the
space immersed in darkness, shines, blazes, &
dazzles; in the same
way, all skillful qualities are rooted in heedfulness, converge in heed-
fulness, and heedfulness
is reckoned the foremost among them.
as the great rivers such as the Ganges, the Yamuna, the
"Just
Aciravati, the Sarabhu, &

the Mahi all go to the ocean, incline to
the ocean, slope to the ocean, tend toward the ocean, and the
ocean is among them; in the same way, all
reckoned the foremost
rooted in heedfulness, converge in heedful-
skillful qualities are
ness, and heedfulness is reckoned the foremost among them."
See also: SN 111.17; AN VL19-20; Iti 23
X.17 Protectors
with a protector, monks, and not without a protector. He

"Live
suffers, one who lives without a protector. And these ten are
qualities creating a protector. Which ten?
Tens 2,89
"There is the case where a monk is virtuous. He dwells
restrained in accordance with the Patimokkha, consummate in

his behavior & sphere of activity. He trains himself, having
undertaken the training rules, seeing danger in the slightest
faults. And the fact that he is virtuous .
seeing danger in the
. .
slightest faults, is a a
quality creating protector.
"Then again, the monk has heard much, has retained what
he has heard, has stored what he has heard. Whatever teachings

are admirable in the beginning, admirable in the middle,
admirable in the end, that in their meaning and expression
proclaim the celibate life that is entirely complete and pure:
those he has listened to often, retained, discussed, accumulated,
examined with his mind, & well-penetrated in terms of his
views. And the fact that he has heard much well-penetrated
. . .
in terms of his views, is a quality creating a protector.

"Then again, the monk has admirable friends, admirable
companions, admirable comrades. And the fact that he has

admirable friends, admirable companions, admirable comrades
isa quality creating a protector.
"Then again, the monk is easy to speak to, endowed with
qualities that make him easy to speak to, patient, respectful to

instruction. And the fact that he is easy to speak to ... respectful
to instruction, is a quality creating a protector.
"Then again, the monk is adept at the various affairs involv
ing his fellows in the celibate life; is vigorous, quick-witted in the

techniques involved in them, is up to doing them or arranging to
get them done. And the fact that he is adept at ... doing them or
arranging to get them done is a quality creating a protector.
"Then again, the monk is one who desires the Dhamma,
endearing in his conversation, greatly rejoicing in the higher

Dhamma & higher Vinaya. And the fact that he is one who desires
the Dhamma, endearing in his conversation, greatly rejoicing in the
higher Dhamma & higher Vinaya, is a quality creating a protector.
again, the monk keeps his persistence aroused for
"Then
abandoning unskillful qualities and for taking on skillful quali

ties. He steadfast, solid in his effort, not shirking his duties
is
with regard to skillful qualities. And the fact that he keeps his
persistence aroused not shirking his duties with regard to
. . .
skillful qualities, is a quality creating a protector.
again, the monk is content with any old robe cloth

"Then at all,
any old alms food, any old lodging, any old medicinal requisites
2.90 Tens
for curing sickness at all. And the fact that he is content with
any old robe cloth at all, any old alms food, any old lodging,
any old medicinal requisites for curing sickness at all, is a quality
creating a protector.
"Then again, the monk is mindful, highly meticulous,
remembering & able to call to mind even things that were done
& said long ago. And the fact that he is mindful, highly meticu
lous, remembering & able to call to mind even things that were
done & said long ago, is a quality creating a protector.
again, the monk is discerning, endowed with discern
"Then
ment of arising &

passing away noble, penetrating, leading to
the right ending of stress. And the fact that the monk is discern
ing, endowed with discernment of arising passing away &
noble, penetrating, leading to the right ending of stress, is a
quality creating a protector.
"Live with a
protector, monks, and not without a protector.
He suffers, one who lives without a protector. These are the ten
qualities creating a protector/
See also: SN 111.5; AN IV.128; AN /X.I; Khp 5
X.24 Cunda
On one occasion Ven. Maha Cunda was staying among the Cetis
at Sahajati. There he addressed the monks, "Monks, my friends."
"Yes, friend," the monks responded.

Ven. Maha Cunda said this: "When a monk utters words about
knowing, saying, I know this Dhamma; I see this Dhamma/ but
he remains with his mind conquered by greed, his mind con
quered by aversion, delusion, anger, hostility, hypocrisy, spite,
selfishness, evil envy, or evil longing, then it should be known of
him that, This venerable one doesn t discern how it is that, when
one discerns, greed doesn t come into being, which is why he
remains with his mind conquered by greed. This venerable one
doesn t discern how it is that, when one discerns, aversion ...
delusion ...
anger ...
hostility ...
hypocrisy ...
spite ... selfishness
. . . evil
envy evil longing doesn t come into being, which is why
. . .
he remains with his mind conquered by evil longing.

"When a monk utters words about developing, saying, I am
developed in bodily action, developed in virtue, developed in

lens 2,91
mind, developed in discernment/ but he remains with his mind

conquered by greed, his mind conquered by aversion, delusion,
anger, hostility, hypocrisy, spite, selfishness, evil envy, or evil
longing, then it should be known of him that, This venerable
one doesn t discern how it is that, when one discerns, greed
doesn t come into being, which is why he remains with his
mind conquered by greed. This venerable one doesn t discern
how it is that, when one discerns, aversion delusion anger . . . . . .
.
hostility
. .
hypocrisy spite
. . .selfishness . evil envy
. . . . . . . . . . .
evillonging doesn t come into being, which is why he remains

with his mind conquered by evil longing.
"When a monk utters words about knowing & developing,
saying, I know this Dhamma; I see this Dhamma; I am devel

oped in bodily action, developed in virtue, developed in mind,
developed in discernment/ but he remains with his mind con
quered by greed, his mind conquered by aversion, delusion,
how it is that, when one discerns, aversion ... delusion ... anger
...
hostility ...
hypocrisy ... spite ... selfishness ... evil envy ...
evil longing doesn t come into being, which is why he remains
s just as if a person, though poor, were to talk about riches,
"It
or a person without wealth were to talk about wealth, or a person

without property were to talk about property, and then when there
arose one situation or another calling for wealth and he would not
be able to come forth with wealth or commodities or silver or gold,
then they would know about him that, This venerable one, though
poor, talks about riches; without wealth, he talks about wealth;
without property, he talks about property. How do we know that?
Because when there arises a situation calling for wealth, he can t
come forth with wealth or commodities or silver or gold.
the same way, when a monk utters words about know
"In
ing ... about developing ... about knowing & developing,

saying, 1 know this Dhamma; I see this Dhamma; I am devel
oped in bodily action, developed in virtue, developed in mind,
developed in discernment/ but he remains with his mind con
quered by greed, his mind conquered by aversion, delusion,
igz Tens

how it is that, when one discerns, aversion delusion . . . . . .
anger
... selfishness ... evil
...
hostility ...
hypocrisy ...
spite envy ...
evil longing come into being, which is why he remains

doesn t

when a monk utters words about knowing ... about
"But
developing about knowing & developing, saying, I know

. . .
this Dhamma; I developed in bodily

see this Dhamma; I am
action, developed developed mind, developed in
in virtue, in
discernment, and he remains with his mind not conquered by
greed, his mind not conquered by aversion, delusion, anger,
hostility, hypocrisy, spite, selfishness, evil envy, or evil longing,
then it should be known of him that, This venerable one dis
cerns how it is that, when one
discerns, greed doesn t come into
being, which why he remains
is with his mind not conquered by
greed. This venerable one discerns how it is that, when one dis
cerns, aversion delusion anger. .
hostility
.
hypocrisy . . . . . . . . . . . .
spite ... selfishness ... evil envy ... evil longing doesn t come
into being, which is why he remains with his mind not con
quered by evil longing.
"It s just as if a rich person were to talk about riches, or a
wealthy person were to talk about wealth, or a propertied
person were to talk about property, and then when there arose
one situation or another calling for wealth and he would be able
to come forth with wealth or commodities or silver or gold, then
they would know about him that, This venerable one, being
rich, talks about riches; being wealthy, he talks about wealth;
being propertied, he talks about property. How do we know
that? Because when there arises a situation calling for wealth, he
can come forth with wealth or commodities or silver or gold.
the same way, when a monk utters words about knowing
"In
about developing
. . . about knowing & developing, saying, T
. . .
know this Dhamma; I see this Dhamma; I am developed in bodily

action,developed in virtue, developed in mind, developed in dis
cernment/ and he remains with his mind not conquered by greed,
his mind not conquered by aversion, delusion, anger, hostility,
hypocrisy, spite, selfishness, evil envy, or evil longing, then it
Tens
should be known of him that, This venerable one discerns how it

is that, when one discerns, greed doesn t come into being, which is
why he remains with his mind not conquered by greed. This ven
erable one discerns how it is that, when one discerns, aversion ...
delusion hostility ... hypocrisy ... spite ... selfishness
...
anger ...
. . . evil longing doesn t come into being, which is why

envy . . . evil
he remains with his mind not conquered by evil longing. "
See also: MN 95; AN IV.102; AN IV.192
X.47 To the Sakyans (On the Uposatha)
On one occasion the Blessed One was staying near Kapilavatthu

at theBanyan Park. Then many Sakyan lay followers, it being
the uposatha day, went to the Blessed One. On arrival, having
bowed down to him, they sat to one side. As they were sitting
there, the Blessed One said to them, "Sakyans, do you observe
the eight-factored uposatha?"
"Sometimes we do, lord, and sometimes we don t."
no gain for you, Sakyans. It s ill-gotten, that in this life so

"It s
endangered by grief, in this life so endangered by death, you some

times observe the eight-factored uposatha and sometimes don t.
"What do you think, Sakyans. Suppose a man, by some pro
fession or other, without encountering an unskillful day, were to

earn a half-kahapana. Would he deserve to be called a capable
man, full of initiative?"
"Yes, lord."
a man, by some profession or other, without encoun

"Suppose
tering an unskillful day, were to earn a kahapana two kahapanas . . .
... three ... four .... five ... six ... seven ...
eight ... nine ... ten ...
twenty thirty ...

forty fifty one hundred kahapanas.
... ... ...
Would he deserve to be called a capable man, full of initiative?"

"Yes, lord."
what do you think: earning one hundred, one thou

"Now
sand kahapanas a day; saving up his gains, living for one

hundred years, would a man arrive at a great mass of wealth?"
"Yes, lord."
what do you think: would that man, because of that

"Now
wealth, on account of that wealth, with that wealth as the cause,

live sensitive to unalloyed bliss for a day, a night, half a day, or
half a night?"
ZQ4 Tens
"No, lord. And why is that? Sensual pleasures are inconstant,
hollow, false, deceptive by nature."

"Now, Sakyans, there is the case where a disciple of mine,
spending ten years practicing as I have instructed, would live

sensitive to unalloyed bliss for a hundred years, a hundred cen
turies, a hundred millennia. And he would be a once-returner, a
non-returner, or at the very least a stream-winner.
"Let alone ten
years, there is the case where a disciple of mine,
spending nine years eight years seven ... six ... five
. . . four . . . . . .
. . . three . . . two years

one year practicing as I have instructed,
. . .
would live sensitive to unalloyed bliss for a hundred years, a hun

dred centuries, a hundred millennia. And he would be a
once-returner, a non-returner, or at the very least a stream-winner.
"Let alone one
year, there is the case where a disciple of
mine, spending ten months nine months eight months . . . . . . . . .
seven ... six ... five ... four ... three ... two months ... one
month ... half a month practicing as I have instructed, would
live sensitive to unalloyed bliss for a hundred years, a hundred
centuries, a hundred millennia. And he would be a once-
returner, a non-returner, or at the very least a stream-winner.
"Let alone half a month, there is the case where a
disciple of
mine, spending ten days & nights nine days & nights eight . . . . . .
seven ... six ... five

. . . four three two days & nights
. . . . . . . . . . . .
one day & night practicing as I have instructed, would live sen
sitive to unalloyed bliss for a hundred years, a hundred
centuries, a hundred millennia. And he would be a once-
returner, a non-returner, or at the very least a stream-winner.
s no gain for you, Sakyans. It s ill-gotten, that in this life so
"It
endangered by grief, in this life so endangered by death, you some

times observe the eight-factored uposatha and sometimes don t."
"Then from this day forward, lord, we will observe the
eight-factored uposatha."
See also: AN 11171
XA8 Ten Things
"There are these ten things that a person gone-forth should

reflect on often. Which ten?
I have become casteless a person gone forth should often
"
reflect on this.
Tens ZCtf
My life is dependent on others

"
. ...
"My
behavior should be different [from that of householders] .. . .
Can I fault myself with regard to my virtue? ...

"
Can my knowledgeable fellows in the holy life, on close

"
examination, fault me with regard to my virtue? . ...

"
I will grow different, separate from all that is dear & appealing
to me ....
"
I am the owner of my actions (kamma), heir to my actions,

actions as my
arbitrator. Whatever I do, for good or for evil, to
that will I fall heir ....
"
What am I becoming as the days & nights fly past? . ...
Do I delight in an empty dwelling?

"
. ...
Have I attained a superior human attainment, a truly noble

"
distinction of knowledge & vision, such that when my fellows

in the holy life question me in the last days of my life I won t
feel abashed? :a person gone forth should often reflect on this.

"These are the ten things that a person gone-forth should
reflect on often."
See also: AN V.57; AN V.114
X.51 One s Own Mind
near Savatthi, in Jeta s Grove, Anathapindika s monastery.

There he addressed the monks: "Monks!"
The Blessed One said: "Even if a monk is not skilled in the
ways of the minds of others (not skilled in reading the minds of
others), he should train himself: I will be skilled in reading my
own mind.
how is a monk skilled in reading his own mind? Imagine
"And
a young woman or man fond of adornment, examining the

image of her own face in a bright, clean mirror or bowl of clear
water: she saw any dirt or blemish there, she would try to
If
remove If she saw no dirt or blemish there, she would be
it.
pleased, her resolves fulfilled: How fortunate I am! How clean I

am! In the same way, a monk s self-examination is very productive
in terms of skillful qualities [if he conducts it in this way]: Do I
196 lens
usually remain covetous or not? With thoughts of ill will or not?

&
Overcome by sloth drowsiness or not? Restless or not? Uncertain
or gone beyond uncertainty? Angry or not? With soiled thoughts
or unsoiled thoughts? With my body aroused or unaroused? Lazy
or with persistence aroused? Unconcentrated or concentrated?
on examination, a monk knows, I usually remain cov
"If,
etous, with thoughts of ill will, overcome by sloth &

drowsiness,
restless, uncertain, angry, with soiled thoughts, with my body
aroused, lazy, or unconcentrated/ then he should put forth extra
desire, effort, diligence, endeavor, undivided mindfulness, &
alertness for the abandoning of those very same evil, unskillful
qualities. Just as when a person whose turban or head was on fire
would put forth extra desire, effort, diligence, endeavor, undi
vided mindfulness, &
alertness to put out the fire on his turban or
head; in the same way, the monk should put forth extra desire,
effort, diligence, endeavor, undivided mindfulness, & alertness
for the abandoning of those very same evil, unskillful qualities.
"But if, on examination, a monk knows, I usually remain
uncovetous, without thoughts of ill will, free of sloth & drowsi

ness, not restless, gone beyond uncertainty, not angry, with
unsoiled thoughts, with my body unaroused, with persistence
aroused, & concentrated/ then his duty is to make an effort in
establishing ( tuning ) those very same skillful qualities to a
higher degree for the ending of the fermentations."
X.60 Girimananda
near Savatthi, in Jeta s Grove, Anathapindika s monastery. And

on that occasion Ven. Girimananda was diseased, in pain,
severely ill. Then Ven. Ananda went to the Blessed One and, on
sitting there he said to the Blessed One, "Lord, Ven. Girimananda
is diseased, in pain, severely ill. It would be good if the Blessed
One would visit Ven. Girimananda, out of sympathy for him."
"Ananda, if you go to the monk Girimananda and tell him
ten perceptions, it s possible that when he hears the ten percep
tions his disease may be allayed. Which ten? The perception of
inconstancy, the perception of not-self, the perception of unat-
tractiveness, the perception of drawbacks, the perception of
Tens Z97
abandoning, the perception of dispassion, the perception of cessa

tion, the perception of distaste for every world, the perception of the
undesirability of all fabrications, mindfulness of in-&-out breathing.
[1] "And what is the perception of inconstancy? There is the
case where a monk having gone to the wilderness, to the
shade of a tree, or to an empty building reflects thus: Torm is
inconstant, feeling is inconstant, perception is inconstant, fabri

cations are inconstant, consciousness is inconstant/ Thus he
remains focused on inconstancy with regard to the five aggre
gates. This, Ananda, is called the perception of inconstancy.
[2] what is the perception of not-self? There is the case
"And
where a monk having gone to the wilderness, to the shade of a

tree, or to an empty building reflects thus: The eye is not-self;
forms are not-self. The ear is not-self; sounds are not-self. The
nose is not-self; aromas are not-self. The tongue is not-self; fla
vors are not-self. The body is not-self; tactile sensations are
not-self. The intellect is not-self; ideas are not-self/ Thus he
remains focused on not-selfness with regard to the six inner &
outer sense media. This called the perception of not-self.
is
"And what is
[3] the perception of unattractiveness? There
is the
case where a monk ponders this very body from the soles of the
feet on up, from the crown of the head on down, surrounded by
skin, filled with all sorts of unclean things: There is in this body:
hair of the head, hair of the body, nails, teeth, skin, muscle, tendons,
bones, bone marrow, spleen, heart, liver, membranes, kidneys,
lungs, large intestines, small intestines, gorge, feces, gall, phlegm,
lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints,
urine/ Thus he remains focused on unattractiveness with regard
to this very body. This is called the perception of unattractiveness.
[4] "And what is the perception of drawbacks? There is the
case where a monk having gone to the wilderness, to the foot of
a tree, or to an empty dwelling reflects thus: This body has
many pains, many drawbacks. In this body many kinds of dis
ease arise, such as: seeing-diseases, hearing-diseases,
nose-diseases, tongue-diseases, body-diseases, head-diseases, ear-
diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh,
fever, aging, stomach-ache, fainting, dysentery, grippe, cholera,
leprosy, boils, ringworm, tuberculosis, epilepsy, skin-diseases,
jaundice, diabetes, hemorrhoids, fis
itch, scab, psoriasis, scabies,
tulas, ulcers; diseases arising from bile, from phlegm, from the
wind-property, from combinations of bodily humors, from
T(ens
changes in the weather, from uneven care of the body, from

attacks, from the result of kamma; cold, heat, hunger, thirst, defe
cation, urination/ Thus he remains focused on drawbacks with
regard to this body. This is called the perception of drawbacks.
[5] "And what is the perception of abandoning? There is the
case where a monk doesn t tolerate an arisen thought of sensu
ality. He abandons it, destroys it, dispels it, & wipes it out of
existence. He doesn t tolerate an arisen thought of ill-will. He
abandons it, destroys it, dispels it, & wipes it out of existence.
He doesn t tolerate an arisen thought of harmfulness. He aban
dons it, destroys it, dispels it, & wipes it out of existence. He
doesn t tolerate arisen evil, unskillful mental qualities. He aban
dons them, destroys them, dispels them, & wipes them out of
existence. This is called the perception of abandoning.
[6] "And what is the perception of dispassion? There is the
case where a monk having gone to the wilderness, to the
shade of a tree, or to an empty building reflects thus: This is
peace, this is exquisite the stilling of all fabrications, the relin
quishing of all acquisitions, the ending of craving, dispassion,
Unbinding. This is called the perception of dispassion.
[7] "And what is the perception of cessation? There is the case
where a monk having gone to the wilderness, to the shade of a
tree, or to an empty building reflects thus: This is peace, this is
exquisite the stilling of all fabrications, the relinquishing of all

acquisitions, the ending of craving, cessation, Unbinding. This is
called the perception of cessation.
[8] "And what is the perception of distaste for every world?
There is the case where a monk abandoning any attachments,
clingings, fixations of awareness, biases, or obsessions with
regard to any world, refrains from them and doesn t get
involved. This is called the perception of distaste for every world.
[9] "And what is the perception of the undesirability of all
fabrications? There is the case where a monk feels horrified,
humiliated, & disgusted with all fabrications. This is called the
perception of the undesirability of all fabrications.
1
[10] "And what is mindfulness of in-&-out breathing? There
is the case where a monk having gone to the wilderness, to the
shade of a tree, or to an empty building sits down folding his
legs crosswise, holding his body erect, and setting mindfulness to
the fore. Always mindful, he breathes in; mindful he breathes out.
lens 199
"[i] Breathing in long, he discerns that he is breathing in

long; or breathing out long, he discerns that he is breathing out
long, [ii] Or breathing in short, he discerns that he is breathing
in short; or breathing out short, he discerns that he is breathing
out short, [iii] He trains himself to breathe in sensitive to the
entire body, and to breathe out sensitive to the entire body, [iv]
He trains himself to breathe in calming bodily fabrication, and
to breathe out calming bodily fabrication.
"[v]
He trains himself to breathe in sensitive to rapture, and
to breathe out sensitive to rapture, [vi] He trains himself to
breathe in sensitive to pleasure, and to breathe out sensitive to
pleasure, [vii] He trains himself to breathe in sensitive to mental
fabrication, and to breathe out sensitive to mental fabrication,
[viii] He trains himself to breathe in calming mental fabrication,
and to breathe out calming mental fabrication.
"[ix]
He trains himself to breathe in sensitive to the mind, and
to breathe out sensitive to the mind, [x] He trains himself to breathe
in satisfying the mind, and to breathe out satisfying the mind, [xi]
He trains himself to breathe in steadying the mind, and to breathe
out steadying the mind, [xii] He trains himself to breathe in
releasing the mind, and to breathe out releasing the mind.
"[xiii]
He trains himself to breathe in focusing on inconstancy,
and to breathe out focusing on inconstancy, [xiv] He trains him
self to breathe in focusing on dispassion [literally, fading], and to
breathe out focusing on dispassion. [xv] He trains himself to
breathe in focusing on cessation, and to breathe out focusing on
cessation, [xvi] He trains himself to breathe in focusing on relin
quishing, and to breathe out focusing on relinquishing.
"This, Ananda, is called mindfulness of in-&-out breathing.
Ananda, if you go to the monk Girimananda and tell

"Now,
him these ten perceptions, it s possible that when he hears these

ten perceptions_his disease may be allayed/
Then Yen. Ananda, having learned these ten perceptions in
the Blessed One s presence, went to Ven. Girimananda and told
them to him. As Ven. Girimananda heard these ten perceptions,
his disease was And Ven. Girimananda recovered from
allayed.
his disease. That was how Ven. Girimananda s disease was
abandoned.
NOTE: 1. For notes on this section, see the notes to MN 118.

See also: SN LII.10; SN XLVI.14
po Tens
X.69 Topics of Conversation
in Savatthi at Jeta s Grove, Anathapindika s monastery. at Now
that time a large number of monks, after the meal, on returning
from their alms round, had gathered at the meeting hall and
were engaged in many kinds of bestial topics of conversation:
conversation about kings, robbers, & ministers of state; armies,
alarms, & battles; food & drink; clothing, furniture, garlands, &
scents; relatives; vehicles; villages, towns, cities, the countryside;
women & heroes; the gossip of the street &
the well; tales of the
dead; tales of diversity, the creation of the world &
of the sea;
talk of whether things exist or not.
Then the Blessed One, emerging from his seclusion in the
late afternoon, went to the meeting hall and, on arrival, sat
down on a seat made ready. As he sat down there, he addressed
the monks: what topic of conversation are you gathered
"For
together here? In the midst of what topic of conversation have

you been interrupted?"
now, lord, after the meal, on returning from our alms
"Just
round, we gathered at the meeting hall and got engaged in

many kinds of bestial topics of conversation: conversation about
kings, robbers, &
ministers of state; armies, alarms, &
battles;
food &
drink; clothing, furniture, garlands, &
scents; relatives;
vehicles; villages, towns, cities, the countryside; women &
heroes;
the gossip of the street &
the well; tales of the dead; tales of
diversity, the creation of the world &
of the sea; talk of whether
things exist or not."
isn t right, monks, that sons of good families, on having
"It
gone forth out of faith from home to the homeless life, should
get engaged in such topics of conversation, i.e., conversation
about kings, robbers, &
ministers of state ... talk of whether
things exist or not.
"There are these ten
topics of [proper] conversation. Which
ten? Talk on modesty, contentment, seclusion, non-entangle
ment, arousing persistence, virtue, concentration, discernment,
release, and the knowledge & vision of release. These are the ten
topics of conversation. If you were to engage repeatedly in these
ten topics of conversation, you would outshine even the sun &
Tens 301
moon, so mighty, so powerful to say nothing of the wanderers

of other sects."
See also: AN VIII.30; AN VIII.53; AN /X.I; Ud 11.2
X.71 Wishes
This discourse lists ten reasons, of ascending worth, for perfecting

the precepts and being committed to the development of calm
(samatha) and insight (vipassana). An interesting feature of this dis
cussion is that the Buddha does not separate insight and jhana into
separate paths of practice, and actually cites insight, together with
tranquility, as a prerequisite for mastering thefourjhanas.

Jeta s Grove, Anathapindika s monastery. There he addressed
the monks, "Monks!"
The Blessed One said: "Monks, dwell consummate in virtue,
consummate in terms of the Patimokkha. Dwell restrained in
accordance with the Patimokkha, consummate in your behavior
& sphere of activity. Train yourselves, having undertaken the
training rules, seeing danger in the slightest faults.
[1] a monk would wish, May I be dear
"If &
pleasing to my
fellows in the celibate life, respected by &
inspiring to them/ then
he should be one who brings the precepts to perfection, who is
committed to mental calm, who doesn t neglect jhana, who is
endowed with insight, and who frequents empty dwellings.
[2] a monk would wish, May I be someone who receives
"If
robes, alms food, lodgings, & medicinal requisites for curing the
sick/ then he should be one who brings the precepts to perfection,
who is committed to mental calm, who doesn t neglect jhana, who
is endowed with insight, and who frequents empty dwellings.
[3] a monk would wish, Whatever I use or consume in

"If
terms of robes, alms food, lodgings, & medical requisites for

curing the sick, may that be of great fruit, of great benefit to
those who provided them/ then he should be one who brings
the precepts to perfection, who is committed to mental calm,
who doesn t neglect jhana, who is endowed with insight, and
who frequents empty dwellings.
-$02, Tens
[4] a monk would wish, May it also be of great fruit, of

"If
great benefit, to whatever dead relatives they [the donors] recol

lectwith brightened minds/ then he should be one who brings
the precepts to perfection, who is committed to mental calm,
who doesn t neglect jhana, who is endowed with insight, and
who frequents empty dwellings.
[5] a monk would wish, May I be content with whatever
"If
robes, alms food, lodgings, & medical requisites for curing the
sick are available/ then he should be one who brings the pre
cepts to perfection, who is committed to mental calm, who
doesn t neglect jhana, who is endowed with insight, and who
frequents empty dwellings.
[6] a monk would wish, May I be resistant to cold, heat,
"If
hunger, & thirst; to the touch of gadflies & mosquitoes, wind &
sun & creeping things; to abusive, hurtful language; to bodily
feelings that, when they arise, are painful, sharp, stabbing,
fierce, distasteful, deadly/ then he should be one who brings the
precepts to perfection, who is committed to mental calm, who
doesn t neglect jhana, who is endowed with insight, and who
frequents empty dwellings.
[7] a monk would wish, May I overcome displeasure,
"If
and not be overcome by displeasure. May I dwell having con

quered any displeasure that has arisen/ then he should be one
who brings the precepts to perfection, who is committed to
mental calm, who doesn t neglect jhana, who is endowed with
insight, and who frequents empty dwellings.
[8] a monk would wish, May I overcome fear & dread,
"If
and not be overcome by fear & dread. May I dwell having con
quered any fear & dread that have arisen/ then he should be
one who brings the precepts to perfection, who is committed to
mental calm, who doesn t neglect jhana, who is endowed with
insight, and who frequents empty dwellings.
[9] a monk would wish, May I attain whenever I want,
"If
without strain, without difficulty the four jhanas that are

heightened mental states, pleasant abidings in the here-&-now/
then he should be one who brings the precepts to perfection, who
is committed to mental calm, who doesn t neglect jhana, who is
[10] a monk would wish, May I with the ending of
"If
mental fermentations remain in the fermentation-free aware

ness-release & discernment-release, having directly known &
Tens
realized them for myself right in the here-&-now/ then he

should be one who brings the precepts to perfection, who is
committed to mental calm, who doesn t neglect jhana, who is
Monks, dwell consummate in virtue, consummate in
"
terms of the Patimokkha. Dwell restrained in accordance with

the Patimokkha, consummate in your behavior & sphere of
activity. Train yourselves, having undertaken the training rules,
seeing danger in the slightest faults. Thus was it said. And in
reference to this was it said."
See also: AN IV.28; AN IV.94; AN IV.170; AN V.114; AN VIIL63
X.80 Hatred
"There are these ten ways of subduing hatred. Which ten?

[1] "Thinking, He has done me harm. But what should I
expect? one subdues hatred.

[2] "Thinking, He is doing me harm. But what should I
expect? one subdues hatred.

[3] "Thinking, He is going to do me harm. But what should
I expect? one subdues hatred.
He has done harm to people who are dear &
[4] "Thinking,
pleasing to me. But what should I expect? one subdues hatred.

[5] "Thinking, He is doing harm to people who are dear &

[6] "Thinking, He is going to do harm to people who are dear
& pleasing to me. But what should I expect? one subdues hatred.
[7] "Thinking, hasHeaided people who are not dear or
pleasing to me. But what should expect?
I one subdues hatred.
[8] "Thinking, He is aiding people who are not dear or
[9] "Thinking, He is going to aid people who are not dear or

[10] "One doesn t get worked up over impossibilities.
"These are ten ways of subduing hatred."
See also: AN IV.200

304 Tens
X.81 Bahuna

staying
near Campa, on the shore of Gaggara Lake. Then Ven. Bahuna
went to the Blessed One and, on arrival, having bowed down to
him, sat to one side. As he was sitting there he said to the Blessed
One: "Lord, freed, dissociated, & released from how many things
does the Tathagata dwell with unrestricted awareness?"
"Freed, dissociated, & released from ten things, Bahuna, the
Tathagata dwells with unrestricted awareness. Which ten? Freed,
dissociated, & released from form, the Tathagata dwells with
unrestricted awareness. Freed, dissociated, & released from feel
ing ... Freed, dissociated, & released from perception ... Freed,
dissociated, & released from fabrications ... Freed, dissociated, &
released from consciousness ... Freed, dissociated, & released
from birth ... Freed, dissociated, & released from aging ... Freed,
dissociated, & released from death ... Freed, dissociated, &
released from stress ... Freed, dissociated, & released from defile
ment, the Tathagata dwells with unrestricted awareness.
"Just
as a red, blue, or white lotus born in the water and
growing in the water, rises up above the water and stands with
no water adhering to it, in the same way the Tathagata freed,
dissociated, & released from these ten things dwells with
unrestricted awareness."
See also: MN 72; SN XXII.85-86; AN IV.24; Iti 111; Sn V.6
X.92 Animosity

and, on arrival, having bowed down to the Blessed One, sat to one
side. As he was siting there, the Blessed One said to him, "When,
for a disciple of the noble ones, five forms of fear &animosity are
stilled; when he is endowed with the four factors of stream entry;
and when, through discernment, he has rightly seen & rightly fer
reted out the noble method, then if he wants he may state about
himself: Hell is ended; animal wombs are ended; the state of the
hungry shades is ended; states of deprivation, destitution, the bad
bourns are ended! I am a stream- winner, steadfast, never again
destined for states of woe, headed for self-awakening!
Tens
"Now, which
five forms of danger &
animosity are stilled?
a person takes life, then with the taking of life as a
"When
requisite condition, he produces fear &

animosity in the here &
now, produces fear animosity& in future lives, experiences
mental concomitants of pain & despair; but when he refrains
from taking life, he neither produces fear & animosity in the
here & now nor does he produce fear & animosity in future
lives, nor does he experience mental concomitants of pain &
despair: for one who refrains from taking life, that fear & ani
mosity is thus stilled.
"When a person steals engages in illicit sex
. . . tells lies . . . . . .
"When a person drinks distilled & fermented drinks that
cause heedlessness, then with the drinking of distilled & fer

mented drinks that cause heedlessness as a requisite condition,
he produces fear & animosity in the here & now, produces fear
& animosity in future lives, experiences mental concomitants of
pain & despair; but when he refrains from drinking distilled &
fermented drinks that cause heedlessness, he neither produces
fear & animosity in the here & now nor does he produce fear &
animosity in future lives, nor does he experience mental con
comitants of pain & despair: for one who refrains from drinking
distilled & fermented drinks that cause heedlessness, that fear &
animosity is thus stilled.

"These are the five forms of fear & animosity that are stilled.
"Andwhich are the four factors of stream entry with which

he is endowed?
"There is the case where the disciple of the noble ones is
endowed with unwavering faith in the Awakened One: Indeed,

the Blessed One is worthy & rightly self-awakened, consummate
in knowledge & conduct, well-gone, an expert with regard to the
world, unexcelled as a trainer for those people fit to be tamed,
the Teacher of divine & human beings, awakened, blessed/
"He is endowed with unwavering faith in the Dhamma: The
Dhamma is well-expounded by the Blessed One, to be seen here
& now, timeless, inviting verification, pertinent, to be realized by
the wise for themselves/
"He is endowed with unwavering faith in the Sarigha: The
Sangha of the Blessed One
disciples s who have
practiced
well... who havepracticed straight-forwardly...who have prac
ticed methodically... who have practiced masterfully in other
1
words, the four pairs, the eight individuals they are the
Tens
Sahgha of the Blessed One s disciples: worthy of gifts, worthy of

hospitality, worthy of offerings, worthy of respect, the incompa
rable field of merit for the world/
"He is endowed with virtues that are
appealing to the noble
ones: untorn, unbroken, unspotted, unsplattered, liberating,
praised by the wise, untarnished, leading to concentration.
These are the four factors of stream entry with which he is
endowed.
"And which is the noble method that he has rightly seen &
rightly ferreted out through discernment?
disciple of the noble ones notices:
"When this is, that is.
"Fromthe arising of this comes the arising of that.

"When this isn t, that isn t.
"From the cessation of this comes the cessation of that.

"In other words:
"From ignorance as a requisite condition come fabrications.
"From comes consciousness.
fabrications as a requisite condition
"From consciousness as a requisite condition comes name-
&-form.
"From name-&-form as a requisite condition come the six
sense media.
"From media as a requisite condition comes contact.
the six sense
"From contact as a requisite condition comes feeling.
"From feeling as a
requisite condition comes craving.
"From
craving as a requisite condition comes clinging/sustenance.
"From clinging /sustenance as a requisite condition comes
becoming.
"From a requisite condition comes birth.
becoming as
"From birth as a requisite condition, then aging death, &
sorrow, lamentation, pain, distress, & despair come into play.
Such is the origination of this entire mass of stress & suffering.
"Now from the remainderless fading & cessation of that very
ignorance comes the cessation of fabrications. From the cessation

of fabrications comes the cessation of consciousness. From the ces
sation of consciousness comes the cessation of name-&-form.
From the cessation of name-&-form comes the cessation of the six
sense media. From the cessation of the six sense media comes the
cessation of contact. From the cessation of contact comes the cessa
tion of feeling. From the cessation of feeling comes the cessation of
craving. From the cessation of craving comes the cessation of
ens
T<
307
clinging/sustenance. From the cessation of clinging /sustenance

comes the cessation of becoming. From the cessation of becoming
comes the cessation of birth. From the cessation of birth, then
aging & death, sorrow, lamentation, pain, distress, &
despair all
cease. Such is the cessation of this entire mass of stress &
suffering.
"This is the noble method that he has rightly seen rightly&
ferreted out through discernment.
"When, for a disciple of the noble ones, these five forms of
fear & animosity are stilled; when he is endowed with these
four factors of stream entry; and when, through discernment, he
has rightly seen & rightly ferreted out this noble method, then if
he wants he may state about himself: Hell is ended; animal
wombs are ended; the state of the hungry shades is ended;
states of deprivation, destitution, the bad bourns are ended! I
am a stream-winner, steadfast, never again destined for states of
woe, headed for self-awakening!"
NOTE: 1. pairs are (1) the person on the path to

The four
stream-entry, the person experiencing the fruit of stream-entry;
(2) the person on the path to once-returning,
the person experi
encing the fruit of once-returning; (3) the person on the path to
the fruit of non-return
non-returning, the person experiencing
ing; (4) theperson on the path to arahantship, the person
experiencing the fruit of arahantship. The eight individuals are
the eight types forming these four pairs.
See also: SN XI.3; SN XZI.2; AN VIII.39; Dhp 188-192; Khp 6; Iti 90
X.93 Views
near Savatthi in Jeta s Grove, Anathapindika monastery.
Then
Anathapindika the householder left Savatthi in the middle
of the
day to see the Blessed One, but the thought then occurred to him,
"Now is not the right time to see the Blessed One, for he is in
seclusion. And it is not the right time to see the mind-developing

monks, for they too are in seclusion. Why don t I visit the park of
the wanderers of other persuasions?" So he headed to the park of
the wanderers of other persuasions.
Now on that occasion the wanderers of other persuasions
had come together in a gathering and were sitting, discussing
308 T(ens
many kinds of bestial topics [see AN X.69], making a great noise

and racket. They saw Anathapindika the householder coming
from afar, and on seeing him, hushed one another: quiet, "Be
good sirs. Don t make any noise. Here comes Anathapindika the
householder, a disciple of the contemplative Gotama. He is one
of those disciples of the contemplative Gotama, clad in white,
who lives in Savatthi. These people are fond of quietude,
trained in quietude, and speak in praise of quietude. Maybe, if
he perceives our group as quiet, he will consider it worth his
while to come our way/ So the wanderers fell silent.
Then Anathapindika the householder went to where the
wanderers of other persuasions were staying. On arrival he
greeted them courteously. After an exchange of friendly greet
ings & courtesies, he sat to one side. As he was sitting there, the
wanderers said to him, us, householder, what views the
"Tell
contemplative Gotama has."
"Venerable sirs, I don t know entirely what views the

Blessed One has."
"Well, So you don t know entirely what views the con

well.
templative Gotama has. Then tell us what views the monks have."
don t even know entirely what views the monks have."
"I
you don t know entirely what views the contemplative

"So
Gotama has or even that the monks have. Then tell us what
views you have."
wouldn t be difficult for me to expound to you what
"It
views I have. But please let the venerable ones expound each in
line with his position, and then it won t be difficult for me to
expound to you what views I have."
When this had been said, one of the wanderers said to
Anathapindika the householder, "The cosmos is eternal Only this is
true; anything otherwise is worthless. This is the sort of view I have."
Another wanderer said to Anathapindika, "The cosmos is not
eternal. Only this is true; anything otherwise is worthless. This is
the sort of view I have."
Another wanderer said, "The cosmos is

finite...
"..."The cosmos
is
infinite.. ."..."The soul & the body are the same... "..."The soul is one
thing and the body another... "..."After

death a Tathagata
death a Tathagata does not exist... "..."After death a
exists.. ."..."After
Tathagata both does &

does not exist... "..."After death a Tathagata nei
ther does nor does not exist. Only this is true; anything otherwise
is worthless. This is the sort of view I have."
Tens -509
When this had been said, Anathapindika the householder

said to the wanderers, for the venerable one who says, The
"As
cosmos is eternal. Only this is true; anything otherwise is worth

less. This is the sort of view I have/ his view arises from his
own inappropriate attention or in dependence on the words of
another. Now this view has been brought into being, is fabri
cated, willed, dependently originated. Whatever has been
brought into being, is fabricated, willed, dependently origi
nated, that is inconstant. Whatever is inconstant is stress. This
venerable one thus adheres to that very stress, submits himself
to that very stress."
(Similarly for the other positions.)
When this had been said, the wanderers said to Anathapindika
the householder, "We have each & every one expounded to you in
line with our own positions. Now tell us what views you have."
"Whateverhas been brought into being, is fabricated,

willed, dependently originated, that is inconstant. Whatever is
inconstant is stress. Whatever is stress is not me, is not what I
am, is not my self. This is the sort of view I have."
householder, whatever has been brought into being, is
"So,
fabricated, willed, dependently originated, that is inconstant.

Whatever is inconstant is stress. You thus adhere to that very
stress, submit yourself to that very stress."
"Venerable sirs, whatever has been brought into being, is
fabricated, willed, dependently originated, that is inconstant.

Whatever is inconstant is stress. Whatever is stress is not me, is
not what I am, is not my self. Having seen this well with right
discernment as it actually is present, I also discern the higher
escape from it as it actually is present."
When this was said, the wanderers fell silent, abashed, sitting
with their shoulders drooping, their heads down, brooding, at a
loss for words. Anathapindika the householder, perceiving that
the wanderers were silent, abashed...at a loss for words, got up &
went to the Blessed One. On arrival, having bowed down to the
Blessed One, he sat to one side. As he was sitting there, he told the
Blessed One the entirety of his conversation with the wanderers.
[The Blessed One said:] "Well done, householder. Well done.
That is should periodically & righteously refute those
how you
foolish instructed, urged, roused, and encour
men." Then he
aged Anathapindika the householder with a talk on Dhamma.
When Anathapindika the householder had been instructed,
urged, roused, and encouraged by the Blessed One with a talk
on Dhamma, he got up from his seat and, having bowed down
Tens
to the Blessed One, keeping the Blessed One on his right

left,
side. Not long afterward, the Blessed One addressed the monks:
"Monks, even a monk who has long penetrated the Dhamma in
this Dhamma &
Vinaya would do well, periodically & right
wanderers of other persuasions in just the
eously, to refute the
way Anathapindika the householder has done/
See also: MN 63; MN 72; Sn IV.5; Sn IV.8; Sn IV.9; Sn IV.ll
X.94 Vajjiya
near Campa, on the shore of Gaggara Lake. Then Vajjiya Mahita

the householder left Campa in the middle of the day to see the
Blessed One, but the thought then occurred to him, "Now is not
the right time to see the Blessed One, for he is in seclusion. And
it is not the right time to see the mind-developing monks, for
they too are in seclusion. Why don t I visit the park of the wan
derers of other persuasions?" So he headed to the park of the
wanderers of other persuasions.
Now on that occasion the wanderers of other persuasions
had come together in a gathering and were sitting, discussing
many kinds of bestial topics [see AN
X.69], making a great noise
& racket. They saw Vajjiya Mahita the householder coming from
afar, and on seeing him, hushed one another: quiet, good
"Be
sirs. Don t make any noise. Here comes Vajjiya Mahita the
householder, a disciple of the contemplative Gotama. He is one
of those disciples of the contemplative Gotama, clad in white,
who lives in Savatthi. These people are fond of quietude,
trained in quietude, and speak in praise of quietude. Maybe, if
he perceives our group as quiet, he will consider it worth his
while to come our way." So the wanderers fell silent.
Then Vajjiya Mahita the householder went to where the wan
derers of other persuasions were staying. On arrival he greeted
them courteously. After an exchange of friendly greetings & cour
tesies, he sat to one side. As he was sitting there, the wanderers
said to him, "Is it true, householder, that the
contemplative
Gotama he categorically denounces
criticizes all asceticism, that
& disparages all ascetics who live the rough life?"
"No, venerable sirs, the Blessed One does not criticize all
asceticism, nor does he categorically denounce or disparage all

Tens
ascetics who life. The Blessed One criticizes what

live the rough
should be and praises what should be praised.
criticized,
Criticizing what should be criticized, praising what should be
praised, the Blessed One is one who speaks making distinctions,
not one who speaks categorically on this matter."
When this was said, one of the wanderers said to Vajjiya
Mahita the householder, "Now wait a minute, householder. This
contemplative Gotama whom you praise is a nihilist, one who
doesn t declare anything/
tell you, venerable sirs, that the Blessed One righteously
"I
declares that This is skillful. He declares that This is unskill

ful. Declaring that This is skillful and This is unskillful, he is
one who has declared [a teaching]. He is not a nihilist, one who
doesn t declare anything."
When was
said, the wanderers fell silent, abashed, sit
this
ting with their shoulders drooping, their heads down, brooding,

at a loss for words. Vajjiya Mahita the householder, perceiving
that the wanderers were silent, abashed.. .at a loss for words, got
up & went to went to the Blessed One. On arrival, having
bowed down to the Blessed One, he sat to one side. As he was
sitting there, he told the Blessed One the entirety of his conver
sation with the wanderers.
[The Blessed One said:] done, householder. Well done.
"Well
That is how you should periodically & righteously refute those

foolish I don t say that all
men. asceticism is to be pursued, nor do I
say that asceticism is not to be pursued. I don t say that all
all
observances should be observed, nor do I day that all observances
should not be observed. I don t say that all exertions are to be pur
sued, nor do I say that all exertions are not to be pursued. I don t
say that all forfeiture should be forfeited, nor do I say that all forfei
ture should not be forfeited. I don t say that all release is to be used
for release, nor do I say that all release is not to be used for release.
when an asceticism is pursued, unskillful qualities grow
"If,
and skillful qualities wane, then I tell you that that sort of asceti
cism is not to be pursued. But if, when an asceticism is pursued,
unskillful qualities wane and skillful qualities grow, then I tell
you that that sort of asceticism is to be pursued.
when an observance is observed, unskillful qualities
"If,
grow and skillful qualities wane, then I tell you that that sort of
observance is not to be observed. But if, when an observance is
observed, unskillful qualities wane and skillful qualities grow,
then I tell you that that sort of observance is to be observed.
-$12,
Tens
"If,
when an exertion is pursued .... a forfeiture is forfeited . . .
"If,
when a release is used for release, unskillful qualities
grow and skillful qualities wane, then I tell you that that sort of
release is not to be used for release. But if, when a release is used
for release, unskillful qualities wane and skillful qualities grow,
then I tell you that that sort of release be used for release."
is to
When Vajjiya Mahita the householder had been instructed,
urged, roused & encouraged by the Blessed One with a talk on
Dhamma, he got up from his seat and, having bowed down to
the Blessed One, left, keeping the Blessed One on his right side.
Not long afterward, the Blessed One addressed the monks:
"Monks, even a monk who has long penetrated the Dhamma in
this Dhamma & Vinaya would do well, periodically & right
eously, to refute the wanderers of other persuasions in just the
way Vajjiya Mahita the householder has done."
DN 2; DN 16; MN 19; SN XLII.8; AN 11.19; AN 777.62;

See also:
AN 11166; AN 711.73; Ud VI.5-6
X.95 Uttiya
Here the Buddha refuses to answer a question that later became

(and still is) a live issue among Mahayanists. Ven. Ananda explains
the Buddha s refusal
Then Uttiya the wanderer went to the Blessed One and, on

As he was sitting there, he said to the Blessed One,
"Master Gotama, is it the case that The cosmos is eternal:
Only anything otherwise is worthless

this is true; ?"
"Uttiya,
I haven t declared that The cosmos is eternal: Only
"
this is true; anything otherwise is worthless.
"Very well, then,

Master Gotama, is it the case that: The cosmos
is not eternal:
Only this is true; anything otherwise is worthless ?"
"Uttiya,
I haven t declared that The cosmos is not eternal:
"
Only this is true; anything otherwise is worthless.

"Very well, then, Master Gotama,
is it the case that The
cosmos is finite ... ... The cosmos is infinite ... ... The soul & the
body are the same ... ... The soul is one thing and the body another ...
...
After death a Tathagata exists ... ...
After death a Tathagata does
Tens
not exist ... ...

After death a Tathagata both does does not exist ... &
...
After death a Tathagata neither does nor does not exist. Only this
is true; anything otherwise
is worthless ?"
"Uttiya,
I haven
declared that After death a Tathagata neither
t
does nor does not exist: Only this is true; anything otherwise is
worthless/"
Master Gotama, on being asked, Is it the case that "The
"But,
cosmos eternal: Only this is true; anything otherwise is worth

is
less"?
you inform me, Uttiya, I haven t declared that "The
cosmos is eternal: Only this is true; anything otherwise is worth
less." On being asked, the case that "The cosmos is not eternal
Is it
" " "
... ... "The cosmos is

finite ... ... "The cosmos is
infinite ... ... "The
soul & the body "

are the same ... "The soul is one
"...
thing and the body
"
another ... ...

"After
death a Tathagata exists ... ...
"After
death a
Tathagata does not exist ... ...
"After
"
"
death a Tathagata both does &

does not exist ... ...
"After
death a Tathagata neither does nor does not
exist. Only this is true; anything otherwise is worthless"? you
inform me, Uttiya, I haven t declared that "After
death a Tathagata
neither does nor does not exist. Only this is true; anything other
wise is worthless." Now is there anything you have declared?"
I teach the Dhamma to
"Uttiya, having directly known it,
my disciples for the purification of beings, for the overcoming

of sorrow &
lamentation, for the disappearance of pain dis &
tress, for the attainment of the right method, for the &
realization of Unbinding."
"And, Master Gotama, when having directly known it, you
teach the Dhamma your disciples for the purification of
to
beings, for the overcoming of sorrow & lamentation, for the dis
appearance of pain & distress, for the attainment of the right
method, & for the realization of Unbinding, will all the cosmos
be led to release, or a half of it, or a third?"
When this was said, the Blessed One was silent.
Then the thought occurred to Yen. Ananda: "Don t let Uttiya
the wanderer acquire the evil viewpoint that, When I asked
him an all-encompassing question, Gotama the contemplative
faltered and didn t reply. Perhaps he was unable to. That would
be for his long-term harm & suffering." So he said to Uttiya, "In
that case, my friend, I will give you an analogy, for there are
cases where it is through the use of analogy that intelligent
people can understand the meaning of what is being said.
314 Tens
"Suppose were a royal frontier city with strong

that there
ramparts, strong walls & arches, and a single gate. In it would
be wise, competent,
a & knowledgeable gatekeeper to keep out
those he didn t know and to let in those he did. Walking along
the path around the city, he wouldn t see a crack or an opening
in the walls big enough for even a cat to slip through. Although
he wouldn t know that So-and-so many creatures enter or leave
the city/ he would know this: Whatever large creatures enter or
leave the city all enter or leave it through this gate.
the same way, the Tathagata doesn t endeavor to have all
"In
the cosmos or half of it or a third of it led to release by means of

[his Dhamma]. But he does know this: All those who have been
led, are being led, or will be led to release from the cosmos have
done so, are doing so, or will do so after having abandoned the
five hindrances those defilements of awareness that weaken
discernment having well-established their minds in the four
frames of reference, and having developed, as they actually are,
the seven factors for awakening. When you asked the Blessed
One this question, you had already asked it in another way. 1
That s why he didn t respond."
NOTE: 1. The question as to whether all the cosmos or only

a part of it would be led to release is another way of asking
whether the cosmos is eternal or not. Notice that Ven. Ananda
mentions those who have been led to release from the cosmos. He
doesn t mention the cosmos as being led to release. For his use
of the word, "cosmos," here, see SN XXXV.82.
See also: DN 12; SN VI.l; AN 111.22; AN IV.45
X.96 Kokanuda (On Viewpoints)
On one occasion Ven. Ananda was staying near Rajagaha, at

Tapoda monastery. Then, as night was ending, he got up & went
to the Tapoda Hot Springs to bathe his limbs. Having bathed his
limbs and having gotten out of the springs, he stood wearing
only his lower robe, drying his limbs. Kokanuda the wanderer,
as night was ending, also got up & went to the Tapoda Hot
Springs to bathe his limbs. He saw Ven. Ananda from afar, and
on seeing him said to him, "Who are you, friend?"
my
"I am a monk, my friend."
Tcens
"Which kind of monk?"
son-of-the-Sakyan contemplative."
"A
"I would
like to ask you about a certain point, if you would
give me leave to pose a question."

"Go ahead and ask.
Having heard [your question], I ll
inform you."
"How is it, my The cosmos is eternal Only this is true;

friend:
anything otherwise worthless/ Is this the sort of view you have?"

is
"No, my friend, I don t have that sort of view."
"Very well,
then: The cosmos is not eternal. Only this is true; any
thing otherwise is worthless/ Is this the sort of view you have?"
"Very well,
then: The cosmos is finite ... ... The cosmos is infi
nite ... ... The soul & the body are the same ... ... The soul is one
thing and the body another ... ... After death a Tathagata exists ...
After death a Tathagata does not exist ... ... After death a Tathagata
both does &
does not exist ... ... After death a Tathagata neither does
nor does not exist. Only this is true; anything otherwise is worth
less/ Is this the sort of view you have?"
"Then in that case, do you not know or see?"

t know, I don t
friend. It s not the case that I don
my
"No,
see. do know. I do
I see."
"But on
being asked, How is it, my friend: cosmos is "The
eternal. Only this is true; anything otherwise is worthless." Is

this the sort of view you have? you inform me, No, my friend,
I don t have that sort of view/ On being asked, Very well then:
"The cosmos is not eternal ... "The cosmos is

"...
finite ... "The "...
"The soul & the

"
body are the same ...

"
cosmos is infinite ... ... ...
"The soul is one

thing and the body another ..."... "After death a
"
"
Tathagata exists ... ...

"After
death a Tathagata does not exist ... ...
"After
death a Tathagata both does does not &
exist ... ...
"After
death
"
a Tathagata neither does nor does not exist. Only this is true; any
thing otherwise is worthless." Is this the sort of view you have?
you inform me, No, my friend, I don t have that sort of view/
But on being asked, Then in that case, do you not know, I don t
see? you inform me, No, my friend. It s not the case that I don t
know or see. I do know. I do see/ Now, how is the meaning of
this statement to be understood?"
The cosmos is eternal. Only this is true; anything otherwise
"
is worthless, is a viewpoint. The cosmos is not eternal ... ... The

lens
cosmos is
finite ... ... "The cosmos is
infinite ... ... The soul & the
body are the same ... ... The soul is one thing and the body another ...
...
After death a Tathagata exists ... ... After death a Tathagata does
not exist ... ... After death a Tathagata both does does not exist &
...
After death a Tathagata neither does nor does not exist. Only this
is true; anything otherwise is worthless/ is a viewpoint. The
extent to which there are viewpoints, view-stances, the taking
up of views, obsessions with views, the cause of views, the &
uprooting of views: that s what I know. That s what I see.
Knowing that, I say I know/ Seeing that, I say I see/ Why
should I say T don t know, I don t see ? I do know. I do see."
"What is your name, my friend? What do your fellows in
the holy life call you?"
"My
name is Ananda, my friend, and that s what my fellows
in the holy life call me."
"What? Have I been talking with the great teacher without

was Ven. Ananda? Had I recognized that he
realizing that he
was Ven. Ananda, I wouldn t have cross-examined him so
much. May Ven. Ananda please forgive me."
See also: DN 15; MN 63; MN 72; AN IV.24; Sn IV.ll
X.108 A Purgative
"Monks, doctors give a purgative for warding off diseases
caused by bile, diseases caused by phlegm, diseases caused by
the internal wind property. There is a purging there; I don t say
that there s not, but it sometimes succeeds and sometimes fails.
So I will teach you the noble purgative that always succeeds
and never fails, a purgative whereby beings subject to birth are
freed from birth; beings subject to aging are freed from aging;
beings subject to death are freed from death; beings subject to
sorrow, lamentation, pain, distress & despair are freed from
sorrow, lamentation, pain, distress & despair. Listen & pay close
attention. I will speak."
"As
The Blessed One said: "Now, what is the noble purgative that
always succeeds and never fails, a purgative whereby beings
subject to birth are freed from birth; beings subject to aging are
freed from aging; beings subject to death are freed from death;
lens 317
beings subject to sorrow, lamentation, pain, distress & despair

are freed from sorrow, lamentation, pain, distress & despair?
one who has right view, wrong view is purged away,
"In
and the many evil, unskillful mental qualities that come into
play in dependence on wrong view are purged away as well,
while the many skillful mental qualities that depend on right
view go to the culmination of their development.
one who has right resolve, wrong resolve is purged
"In
away ....
"In one who has right speech, wrong speech is purged away ....
"In one who has right action, wrong action is purged away ....
"In one who has right livelihood, wrong livelihood is
purged away ....
one who has right effort, wrong effort is purged away ....
"In
one who has right mindfulness, wrong mindfulness is

"In
purged away ....

one who has right concentration, wrong concentration is
"In
purged away ....

"Inone who has right knowledge, wrong knowledge is
purged away ....
one who has right release, wrong release is purged away,
"In
and the many evil, unskillful mental qualities that come into
play in dependence on wrong release are purged away as well,
while the many skillful mental qualities that depend on right
release go to the culmination of their development.
"This, monks, is the noble purgative that always succeeds
and never fails, a purgative whereby beings subject to birth are

freed from birth; beings subject to aging are freed from aging;
beings subject to death are freed from death; beings subject to
sorrow, lamentation, pain, distress & despair are freed from
sorrow, lamentation, pain, distress & despair."
See also: SN XLV.8; AN 111.22; Iti 112
X.176 Cunda the Silversmith
near Pava in Cunda the silversmith s mango grove. Then Cunda
the silversmith went to the Blessed One and, on arrival, having
bowed down to him, sat to one side. As he was sitting there, the
-$18 Tens
Blessed One said to him: "Cunda, of whose rites of purification

do you appro ve?"
"The brahmans of the Western lands, lord those who carry

water pots, wear garlands of water plants, worship fire, &
purify with water: they have declared purification rites of which
7
I approve/
"And what kind of
purification rites have they declared,
those brahmans of the Western lands who carry water pots, wear
garlands of water plants, worship fire, & purify with water?"
"There is the case where the brahmans

Western lands of the ...
get their disciples to undertake their practice thus: Come, now,

my good man: Get up at the proper time from your bed and
touch the earth. If you don t touch the earth, touch wet cow
dung. If you don t touch wet cow dung, touch green grass. If you
don t touch green grass, worship a fire. If you don t worship a
fire, pay homage to the sun with clasped hands. If you don t pay
homage to the sun with clasped hands, go down into the water
three times by nightfall/ These are the purification rites declared
by the brahmans of the Western lands of which I approve." ...
the purification rites declared by the brahmans of

"Cunda,
the Western lands ... are one thing; the purification in the disci
pline of the noble ones is something else entirely."
"But how is there
purification in the discipline of the noble ones,
venerable sir? It would be good if the Blessed One would teach
me how there is purification in the discipline of the noble ones."
"In that case, Cunda, listen & pay close attention. I will speak."
"As
you say, lord," Cunda
the silversmith responded.
The Blessed One said: "There are three ways in which one is
made impure by bodily action, four ways in which one is made
impure by verbal action, and three ways in which one is made
impure by mental action.
UNSKILLFUL BODILY ACTION

"And how
one made impure in three ways by bodily
is
action? There where a certain person takes life, is
is the case
brutal, bloody-handed, devoted to killing & slaying, showing no
mercy to living beings. He takes what is not given. He takes, in
the manner of a thief, things in a village or a wilderness that
belong to others and have not been given by them. He engages in
sensual misconduct. gets sexually involved with those who
He
are protected by their mothers, their fathers, their brothers, their
sisters, their relatives, or their Dhamma; those with husbands,
ens
those who entail punishments, or even those crowned with flow

ersby another man. This is how one is made impure in three
ways by bodily action.

UNSKILLFUL VERBAL ACTION
"And howone made impure in four ways by verbal action?
is
There is where a certain person engages in false speech.

the case
When he has been called to a town meeting, a group meeting, a
gathering of his relatives, his guild, or of the royalty [i.e., a royal
court proceeding], if he is asked as a witness, Come good & tell,
man, what you know If he doesn t know, he says, I know. If he

:
does know, he says, I don t know. If he hasn t seen, he says, I

have seen. If he has seen, he says, I haven t seen. Thus he con
sciously tells lies for his own sake, for the sake of another, or for the
sake of a certain reward. He engages in divisive speech. What he
has heard here he tells there to break those people apart from these
people here. What he has heard there he tells here to break these
people apart from those people there. Thus breaking apart those
who are united and stirring up strife between those who have
broken apart, he loves factionalism, delights in factionalism, enjoys
factionalism, speaks things that create factionalism. He engages in
abusive speech. He speaks words that are harsh, cutting, bitter to
others, abusive of others, provoking anger and destroying concen
tration. He engages in idle chatter. He speaks out of season, speaks
what isn t factual, what isn t in accordance with the goal, the
Dhamma, & the Vinaya, words that are not worth treasuring.
This is how one is made impure in four ways by verbal action.
UNSKILLFUL MENTAL ACTION
"And how
one made impure in three ways by mental
is
action? There is the case where a certain person is covetous. He
covets the belongings of others, thinking, O, that what belongs
to others would be mine! He bears ill will, corrupt in the
resolves of his heart: May these beings be killed or cut apart or
crushed or destroyed, or may they not exist at all! He has
wrong view, is warped in the way he sees things: There is noth
ing given, nothing offered, nothing sacrificed. There is no fruit
or result of good or bad actions. There is no this world, no next
world, no mother, no father, no spontaneously reborn beings; no
priests or contemplatives who, faring rightly & practicing
rightly, proclaim this world & the next after having directly
jzo Tens
known & realized it for themselves/ This is how one is made

impure in three ways by mental action.
"These, Cunda, are the ten courses of unskillful action. When
a person endowed with these ten courses of unskillful action,
is
then even if he gets up at the proper time from his bed and
touches the earth, heis still impure. If he doesn t touch the earth,
he is still he touches wet cow dung, he is still impure.
impure. If
If he doesn t touch wet cow dung, he is still impure. If he

touches green grass ... If he doesn t touch green grass ... If he
worships a fire ... If he doesn t worship a fire ... If he pays
homage to the sun with clasped hands ... If he doesn t pay
homage to the sun with clasped hands ... If he goes down into
the water three times by nightfall ... If he doesn t go down into
the water three times by nightfall, he is still impure. Why is that?
Because these ten courses of unskillful action are impure and
cause impurity. Furthermore, as a result of being endowed with
these ten courses of unskillful action, [rebirth in] hell is declared,
[rebirth in] an animal womb is declared, [rebirth in] the realm of
hungry shades is declared that or any other bad destination.
"Now, Cunda, there are three ways in which one is made
pure by bodily action, four ways in which one is made pure by

verbal action, and three ways in which one is made pure by
mental action.
SKILLFUL BODILY ACTION
how is one made pure in three ways by bodily action?
"And
There the case where a certain person, abandoning the taking

is
of life, abstains from the taking of life. He dwells with his rod
laid down, his knife laid down, scrupulous, merciful, compas
sionate for the welfare of all living beings. Abandoning the
taking of what is not given, he abstains from taking what is not
given. He does not take, in the manner of a thief, things in a vil
lage or a wilderness that belong to others and have not been
given by them. Abandoning sensual misconduct, he abstains
from sensual misconduct. He does not get sexually involved
with those who are protected by their mothers, their fathers,
their brothers, their sisters, their relatives, or their Dhamma;
those with husbands, those who entail punishments, or even
those crowned with flowers by another man. This is how one is
made pure in three ways by bodily action.
lens 32,1
SKILLFUL VERBAL ACTION

how is one made pure in four ways by verbal action?
"And
There the case where a certain person, abandoning false

is
speech, abstains from false speech. When he has been called to a

town meeting, a group meeting, a gathering of his relatives, his
guild, or of the royalty, if he is asked as a witness, Come & tell,
good man, what you know If he doesn t know, he says, I don t
:
know. If he does know, he says, I know. If he hasn t seen, he

says, I haven t seen/ If he has seen, he says, I have seen. Thus
he doesn t consciously tell a lie for his own sake, for the sake of
another, or for the sake of any reward. Abandoning false speech,
he abstains from false speech. He speaks the truth, holds to the
truth, is firm, reliable, no deceiver of the world. Abandoning
divisive speech he abstains from divisive speech. What he has
heard here he does not tell there to break those people apart
from these people here. What he has heard there he does not tell
here to break these people apart from those people there. Thus
reconciling those who have broken apart or cementing those
who are united, he loves concord, delights in concord, enjoys
concord, speaks things that create concord. Abandoning abusive
speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing & pleasing to people at large.
Abandoning idle chatter, he abstains from idle chatter. He
speaks in season, speaks what is factual, what is in accordance
with the goal, the Dhamma, & the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, con
nected with the goal. This is how one is made pure in four ways
by verbal action.
SKILLFUL MENTAL ACTION
how is one made pure in three ways by mental action?
"And
There the case where a certain person is not covetous. He

is
doesn t covet the belongings of others, thinking, O, that what
belongs to others would be mine! He bears no ill will and is not

corrupt in the resolves of his heart. [He thinks,] May these
beings be free from animosity, free from oppression, free from
trouble, and may they look after themselves with ease! He has
right view and is not warped in the way he sees things:
There is
what is given, what is offered, what is sacrificed. There are fruits
Tens
& results of good & bad actions. There is this world & the next
world. There is mother & father. There are spontaneously
reborn beings; there are priests & contemplatives who, faring
rightly & practicing rightly, proclaim this world & the next after
having directly known & realized it for themselves/ This is how
one is made pure in three ways by mental action.
"These, Cunda, are the ten courses of skillful action. When a
person is endowed with these ten courses of skillful action, then

even if he gets up at the proper time from his bed and touches
the earth, he is still pure. If he doesn t touch the earth, he is still
pure. If he touches wet cow dung ... If he doesn t ... If he touches
green grass ... If he doesn t ... If he worships a fire ... If he
doesn t ... If he pays homage to the sun with clasped hands ... If
he doesn t ... If he goes down into the water three times by
nightfall ... If he doesn t go down into the water three times by
nightfall, he is still pure. Why is that? Because these ten courses
of skillful action are pure and cause purity. Furthermore, as a
result of being endowed with these ten courses of skillful action,
[rebirth among] the devas is declared, [rebirth among] human
beings is declared that or any other good destination."
When this was said, Cunda the silversmith said to the

Blessed One: "Magnificent, venerable sir! Magnificent! Just as if
he were to place upright what was overturned, to reveal what
was hidden, to show the way to one who was lost, or to carry a
lamp into the dark so that those with eyes could see forms, in
the same way has the Blessed One through many lines of rea
soning made the Dhamma clear. I go to the Blessed One for
refuge, to theDhamma, and to the Community of monks. May
the Blessed One remember me as a lay follower who has gone to
him for refuge, from this day forward, for life."
See also: MN 135; SN XLII.6; AN V.175; AN VIII.40; Dhp 165

Elevens
XI.l What is the Purpose?

staying
near Savatthi in Jeta s Grove, Anathapindika s monastery. Then
Ven. Ananda went to the Blessed One and on arrival, having
said to the Blessed One: "What is the purpose of skillful virtues?
What is their reward?"
"Skillful virtues have freedom from remorse as their pur
pose, Ananda, and freedom from remorse as their reward."
"And what is the purpose of freedom from remorse? What is
its reward?"
"Freedom from remorse has joy as its purpose, joy as its
reward."
"And what is the purpose of joy? What is its reward?"

has rapture as its purpose, rapture as its reward."
"Joy
"And what is the

purpose of rapture? What is its reward?"
"Rapture has serenity as its purpose, serenity as its
reward."
"And what is the

purpose of serenity? What is its reward?"
"Serenity has pleasure as its purpose, pleasure as its
reward."
"And what is the

purpose of pleasure? What is its reward?"
"Pleasure has concentration as its purpose, concentration as
its reward."
what is the purpose of concentration? What is its reward?"
"And
"Concentration has knowledge & vision of things as they
actually are as its purpose, knowledge & vision of things as they

actually are as its reward."
"And what
is the purpose of knowledge &
vision of things
as they actually are? What is its reward?"
"Knowledge &
vision of things as they actually are has dis
enchantment as its purpose, disenchantment as its reward."
"And what is the
purpose of disenchantment? What is its
reward?"
Elevens
"Disenchantment has dispassion as its purpose, dispassion

as its reward."
"And the purpose of dispassion? What is its reward?"
what is
"Dispassion has knowledge &
vision of release as its pur
pose, knowledge &
vision of release as its reward.
"Thus in this way, Ananda, skillful virtues have freedom from
remorse as their purpose, freedom from remorse as their reward.

Freedom from remorse has joy as its purpose, joy as its reward.
Joy has rapture as its purpose, rapture as its reward. Rapture has
serenity as its purpose, serenity as its reward. Serenity has plea
sure as its purpose, pleasure as its reward. Pleasure has
concentration as its purpose, concentration as its reward.
Concentration has knowledge & vision of things as they actually
are as its purpose, knowledge & vision of things as
they actually
are as its reward. Knowledge & vision of things as
they actually
are has disenchantment as its purpose, disenchantment as its
reward. Disenchantment has dispassion as its purpose, dispassion
as its reward. Dispassion has knowledge & vision of release as
its purpose, knowledge & vision of release as its reward.
this way, Ananda, skillful virtues lead step-by-step to
"In
the consummation of arahantship."
See also: DN 2; MN 24; SN XII.23
XI.lAnActofWill
"For a person endowed with virtue, consummate in virtue, there
is no need for an act of will, May freedom from remorse arise in
me/ It is in the nature of things that freedom from remorse arises
in a person endowed with virtue, consummate in virtue.
"For a
person free from remorse, there is no need for an act
of will, May joy arise in me/ It is in the nature of things that joy
arises in a person free from remorse.
"For a
joyful person, there is no need for an act of will, May
rapture arise in me/ It is in the nature of things that rapture
arises in a joyful person.
a rapturous person, there is no need for an act of will,
"For
May my body be serene/ It is in the nature of things that a rap

turous person grows serene in body.
Ele vens
"For a person serene in body, there is no need for an act of

will, May I
experience pleasure/ It is in the nature of things
that a person serene in body experiences pleasure.
"For a
person experiencing pleasure, there is no need for an
act of will, May my mind grow concentrated/ It is in the nature
of things that the mind of a person experiencing pleasure grows
concentrated.
"For a
person whose mind is concentrated, there is no need
for an act of will, May I know & see things as they actually are/
It is in the nature of things that a person whose mind is concen
trated knows & sees things as they actually are.

"For a
person who knows & sees things as they actually are,
there is no need for an act of will, May I feel disenchantment/ It
is in the nature of things that a person who knows & sees things
as they actually are feels disenchantment.
"For a
person who feels disenchantment, there is no need for an
act of will, May I grow dispassionate/ It is in the nature of things
that a person who feels disenchantment grows dispassionate.
"For a
dispassionate person, there is no need for an act of
will, May I realize the knowledge & vision of release/ It is in
the nature of things that a dispassionate person realizes the
knowledge & vision of release.
"In this way, dispassion has knowledge & vision of release as
its purpose, knowledge & vision of release as its reward.
Disenchantment has dispassion as its purpose, dispassion as its
reward. Knowledge & vision of things as they actually are has
disenchantment as its purpose, disenchantment as its reward.
Concentration has knowledge & vision of things as they actually
are as its purpose, knowledge & vision of things as they actually
are as its reward. Pleasure has concentration as its purpose, con
centration as its reward. Serenity has pleasure as its purpose,
pleasure as its reward. Rapture has serenity as its purpose, seren
ity as its reward. Joy has rapture as its purpose, rapture as its
reward. Freedom from remorse has joy as its purpose, joy as its
reward. Skillful virtues have freedom from remorse as their pur
pose, freedom from remorse as their reward.
"In this way, mental qualities lead on to mental qualities,
mental qualities bring mental qualities to their consummation,
for the sake of going from the near to the Further Shore."
316 Elevens
XI.12 Mahanama (1)
that time many monks were at work making robes for the
Blessed One, [thinking], "When the robes are finished, at the
end of the three months (of the rains retreat), the Blessed One
will set out wandering." Mahanama the Sakyan heard that
many monks were at work making robes for the Blessed One,
[thinking], "When the robes are finished, at the end of the three
months, the Blessed One will set out wandering." So he went to
the Blessed One and, on arrival, having bowed down, sat to one
side. As he was sitting there he said to the Blessed One: have "I
heard that many monks are at work making robes for the
Blessed One, [thinking], When the robes are finished, at the end
of the three months, the Blessed One will set out wandering/
For those of us living by means of various dwelling places [for
the mind], by means of which dwelling place should we live?"
"Excellent, Mahanama, excellent! It is fitting for clansmen
likeyou toapproach the Tathagata and ask, Tor those of us
livingby means of various dwelling places [for the mind], by
means of which dwelling place should we live?
"One who
aroused to practice is one of conviction, not
is
without conviction. One aroused to practice is one with persis
tence aroused, not lazy. One aroused to practice is one of
established mindfulness, not muddled mindfulness. One
aroused to practice is centered in concentration, not uncentered.
One aroused to practice is discerning, not undiscerning.
"Established in these five qualities, you should further
develop six qualities:

[1] is the case where you recollect the Tathagata:
"There
Indeed, the Blessed One is pure and rightly self-awakened, con

summate in knowledge & conduct, well-gone, an expert with
regard to the world, unexcelled as a trainer for those people fit to
be tamed, the Teacher of divine & human beings, awakened,
blessed/ At any time when a disciple of the noble ones is recol
lecting the Tathagata, his mind is not overcome with passion, not
overcome with aversion, not overcome with delusion. His mind
heads straight, based on the Tathagata. And when the mind is
headed straight, the disciple of the noble ones gains a sense of the
Elevens
goal, gains a sense of the Dhamma, 1 gains joy connected with the
Dhamma. In one who is joyful, rapture arises. In one who is rap
turous, the body grows calm. One whose body is calmed
experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: Among those
who are out of tune, the disciple of the noble ones dwells in
tune; among those who are malicious, he dwells without malice;
having attained the stream of Dhamma, he develops the recollec
tion of the Buddha/
[2] "Then there is the case where you recollect the Dhamma:
The Dhamma is well-expounded by the Blessed One, to be seen
here & now, timeless, inviting verification, pertinent, to be real
ized by the wise for themselves/ At any time when a disciple of
the noble ones is recollecting the Dhamma, his mind is not over
come with passion, not overcome with aversion, not overcome
with delusion. His mind heads straight, based on the Dhamma.
And when the mind is headed straight, the disciple of the noble
ones gains a sense of the goal, gains a sense of the Dhamma,
gains joy connected with the Dhamma. In one who is joyful,
rapture arises. In one who is rapturous, the body grows calm.
One whose body is calmed experiences ease. In one at ease, the
mind becomes concentrated.
one who does this, Mahanama,
"Of it is said: Among those
having attained the stream of Dhamma, he develops the recol
lection of the Dhamma/
[3] "Then there is the case where you recollect the Sarigha:
The Sangha of the Blessed One s disciples who have practiced
well ... who have practiced straight-forwardly who have prac ...
ticed methodically who have practiced masterfully in other

...
words, the four types [of noble disciples] when

taken as pairs,
the eight when taken as individual types they are the Sangha
of the Blessed One s disciples: worthy of gifts, worthy of hospi
tality, worthy of offerings, worthy of respect, the incomparable
field of merit for the world/ At any time when a disciple of the
noble ones is recollecting the Sangha, his mind is not overcome
with passion, not overcome with aversion, not overcome with
delusion. His mind heads straight, based on the Sangha. And
when the mind is headed straight, the disciple of the noble ones
gains a sense of the goal, gains a sense of the Dhamma, gains
Elevens
joy connected with the Dhamma. In one who is joyful, rapture

arises. In one who is rapturous, the body grows calm. One
whose body is calmed experiences ease. In one at ease, the mind
becomes concentrated.
"Of one who does this, Mahanama, it is said:
Among those
lection of the Sahgha/
[4] "Then there is the case where you recollect your own
virtues: [They are] untorn, unbroken, unspotted, unsplattered,
liberating, praised by the wise, untarnished, conducive to con
centration/ At any time when a disciple of the noble ones is
recollecting virtue, his mind is not overcome with passion, not
overcome with aversion, not overcome with delusion. His mind
heads straight, based on virtue. And when the mind is headed
straight, the disciple of the noble ones gains a sense of the goal,
gains a sense of the Dhamma, gains joy connected with the
Dhamma. In one who is joyful, rapture arises. In one who is rap
turous, the body grows calm. One whose body is calmed
experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said:
Among those
lection of virtue/
[5] there is the case where you recollect your own
"Then
generosity: a gain, a great gain for me, that among people

It is
overcome with the stain of possessiveness I live at home, my

awareness cleansed of the stain of possessiveness, freely gener
ous, openhanded, delighting in being magnanimous, responsive
to requests, delighting in the distribution of gifts/ At any time
when a disciple of the noble ones is recollecting generosity, his
mind is not overcome with passion, not overcome with aver
sion, not overcome with delusion. His mind heads straight,
based on generosity. And when the mind is headed straight, the
disciple of the noble ones gains a sense of the goal, gains a sense
of the Dhamma, gains joy connected with the Dhamma. In one
who is joyful, rapture arises. In one who is rapturous, the body
grows calm. One whose body is calmed experiences ease. In one
at ease, the mind becomes concentrated.
Elevens
one who does this, Mahanama, it is said: Among those

"Of
lection of generosity/
[6] "Then you should recollect the devas: "There are the
Devas of the Four Great Kings, the Devas of the Thirty-three, the
Devas of the Hours, the Contented Devas, the Devas who delight
in creation, the Devas who have power over the creations of
others, the devas of Brahma s retinue, the devas beyond them.
Whatever conviction they were endowed with that when falling
away from this life they re-arose there, the same sort of convic
tion is present in me as well. Whatever virtue they were endowed
with that when falling away from this life they re-arose there,
the same sort of virtue is present in me as well. Whatever learn
ing they were endowed with that when falling away from this
life they re-arose there, the same sort of learning is present in
me as well. Whatever generosity they were endowed with that
when falling away from this life they re-arose there, the same
sort of generosity is present in me as well. Whatever discernment
they were endowed with that when falling away from this
life they re-arose there, the same sort of discernment is present
in me as well. At any time when a disciple of the noble ones is
recollecting the conviction, virtue, learning, generosity, and dis
cernment found both in himself and the devas, his mind is not
overcome with passion, not overcome with aversion, not over
come with delusion. His mind heads straight, based on the
[qualities of the] devas. And when the mind is headed straight,
the disciple of the noble ones gains a sense of the goal, gains a
sense of the Dhamma, gains joy connected with the Dhamma. In
one who is joyful, rapture arises. In one who is rapturous, the
body grows calm. One whose body is calmed experiences ease. In
one at ease, the mind becomes concentrated.
one who does this, Mahanama, it is said: Among those
"Of
lection of the devas/"
NOTE:l.SeeANVII.64.
See also: SN VL2; SN XI.3; AN 11171; AN X.92; Khp 6; Iti 90

Elevens
XI.13 Mahanama (2)
that time Mahanama the Sakyan had recovered from being ill,
was not long recovered from his illness. And at that time many
monks were at work making robes for the Blessed One, [think
ing], "When the robes are finished, at the end of the three
months (of the rains retreat), the Blessed One will set out wan
dering/ Mahanama
the Sakyan heard that many monks were at
work making robes for the Blessed One, [thinking], "When the
robes are finished, at the end of the three months, the Blessed
7
One will set out wandering/ So he went to the Blessed One
and, on arrival, having bowed down, sat to one side. As he was
sitting there he said to the Blessed One: have heard that many
"I
monks are at work making robes for the Blessed One, [think
ing], When the robes are finished, at the end of the three
months, the Blessed One will set out wandering/ For those of us
living by means of various dwelling places [for the mind], by
means of which dwelling place should we live?"
"Excellent, Mahanama, excellent! It is fitting for clansmen

likeyou toapproach the Tathagata and ask, Tor those of us
livingby means of various dwelling places [for the mind], by
means of which dwelling place should we live?
"One who
aroused to practice is one of conviction, not
is
without conviction. One aroused to practice is one with persis
tence aroused, not lazy. One aroused to practice is one of
established mindfulness, not muddled mindfulness. One
aroused to practice is centered in concentration, not uncentered.
One aroused to practice is discerning, not undiscerning.
"Established in these five qualities, you should further
develop six qualities:

is the case where
"There
you recollect the Tathagata (as in
the preceding discourse) ....
"Mahanama, you should develop this recollection of the
Buddha while you are walking, while you are standing, while
you are sitting, while you are lying down, while you are busy at
work, while you are resting in your home crowded with children.
Elevens 751
"Then there is the case where

you recollect the Dhamma ...
the Sarigha ... your own virtues ... your own generosity ... the
devas ....
you should develop this recollection of the devas

"Mahanama,
while you are walking, while you are standing, while you are
sitting, while you are lying down, while you are busy at work,
while you are resting in your home crowded with children."
XI.16 Good Will
"Monks, for one whose awareness-release through good will is
cultivated, developed, pursued, handed the reins, taken as a

basis, steadied, consolidated, &
well-undertaken, eleven benefits
can be expected. Which eleven?
"One
sleeps easily, wakes easily, dreams no evil dreams.
One is dear to human beings, dear to non-human beings. The
devas protect one. Neither fire, poison, nor weapons can touch
one. One s mind gains concentration quickly. One s complexion
is bright. One dies unconfused and if penetrating no higher
is headed for the Brahma worlds.

"These are the eleven benefits that can be expected for one
whose awareness-release through good will is cultivated, devel

oped, pursued, handed the reins, taken as a basis, steadied,
consolidated, & well-undertaken."
See also: SN XLII.8, AN 11166; AN V.27; AN VI.13; AN VIII.63;
Khp9;Iti27
Glossary
Pali-English
Abhidhamma: (1) In the discourses of the Pali Canon, this term

simply means "higher Dhamma," and a systematic attempt to
define the Buddha s teachings and understand their interrela
tionships. (2) A later collection of treatises collating lists of
categories drawn from the teachings in the discourses, added to
the Canon several centuries after the Buddha s life.
Arahant: A "worthy one" or "pure one;" a person whose mind is

free of defilement and thus is not destined for further rebirth. A
title for the Buddha and the highest level of his noble disciples.
Asava: Fermentation; effluent. Four qualities sensuality, views,

becoming, and ignorance that "flow out" of the mind and
create the flood of the round of death and rebirth.
Bodhisatta: "A
being (striving) for Awakening;" the term used
to describe the Buddha before he actually became Buddha, from
his first aspiration to Buddhahood until the time of his full
Awakening. Sanskrit form: Bodhisattva.

Brahman: In common usage, a brahman is a member of the
priestly caste, which claimed to be the highest caste in India, based
on birth. In a specifically Buddhist usage, "brahman" can also
mean an arahant, conveying the point that excellence is based, not
on birth or race, but on the qualities attained in the mind.
Brahma: An inhabitant of the realms of form or formlessness.
Deva: Literally, "shining An inhabitant of the heavenly realms.
one."
754 Glossary
Dhamma: (1) Event; action; (2) a phenomenon in and of itself;
(3)mental quality; (4) doctrine, teaching; (5) nibbana (although

there are passages describing nibbana as the abandoning of all
dhammas). Sanskrit form: Dharma.
Jhana: Mental absorption. A state of strong concentration
focused on a single sensation or mental notion. This term is
derived from the verb jhayati, which means to burn with a
steady, still flame.
Kahapana: A square copper coin. An ancient sub-commentary

(the Vimati-vinodani) estimates of itsmonetary worth at one-
sixth of a troy ounce of gold, but from the way the term is
used in the Canon this seems excessively high.
Kamma: Intentional act. Sanskrit form: Karma.
Mara: The personification of temptation and all forces, within

and without, that create obstacles to release from samsara.
Naga: A magical serpent, technically classed as a common

animal, but possessing many of the powers of a deva, including
the ability to take on human shape.
Nibbana: Literally, the "unbinding"

of the mind from passion,
aversion, and delusion, and from the entire round of death and
rebirth. As this term also denotes the extinguishing of a fire, it
carries connotations of stilling, cooling, and peace. "Total

nibbana" in some contexts denotes the experience of
Awakening; in others, the final passing away of an arahant.

Sanskrit form: Nirvana.
Patimokkha: Basic code of monastic discipline, composed of

227 rules for monks and 310 for nuns.
Samatha: Tranquility. See vipassana.
Sangha: On the conventional (sammati) level, this term denotes

the communities of Buddhist monks and nuns. On the ideal
(ariya) level, it denotes those followers of the Buddha, lay or
ordained, who have attained at least stream-entry.
Glossary
Tadin: an adjective to describe one who has attained

"Such,"
the goal. It indicates that the person s state is indefinable but not
subject to change or influences of any sort.
Tathagata: Literally, "one who has become authentic (tatha-

agata),"
an epithet used in ancient India for a person who has
attained the highest religious goal. In Buddhism, it usually
denotes the Buddha, although occasionally it also denotes any
of his arahant disciples.
Uposatha: Observance day, coinciding with the full moon, new

moon, and half moons. Lay Buddhists often observe the eight
precepts on this day. Monks recite the Patimokkha on the full
moon and new moon uposathas.
Vinaya: The monastic discipline, whose rules and traditions
comprise six volumes in printed text.
Vipassana: Insight. According to the AN
X.71, vipassana is a
quality of mind that must be developed in tandem with samaiha,
first for the attainment ofjhana, and then for the attainment of
Awakening. The later tradition that vipassana can lead to

Awakening without the development oijhana has no basis in
the Canon.
English-Pali
Although I have tried to be as consistent as possible in render

ing Pali terms into English, there are a few cases where a single
English term will not do justice to all the meanings of a Pali
term. Although the rule of one English equivalent per one Pali
word makes for consistency, any truly bilingual person will
know that such arule can create ludicrous distortions in transla
tion. Thus, while I have not consciously used one English term
to translate two different Pali terms, there are cases where I
have found necessary to render single Pali terms with two or

it
more English terms, depending on context. Citta in some cases

is rendered as mind, in others as intent. Similarly, loka is ren
dered either as cosmos or world, manas as intellect or heart,
-5-56 Glossary
ayatana as medium or dimension, upadana as clinging or suste

nance, and dhamma as phenomenon, quality, or principle.
Also, for some of the Pali terms playing a central role in the teach
ing, have chosen equivalents that do not follow general usage. In
I
the following list I have indicated these equivalents with asterisks.

Explanations for these choices are provided at the end of the list.
acquisition upadhi
aggregate khandha
alertness sampajanna
appropriate attention yoniso manasikara
Awakening bodhi
awareness cetas
awareness-release cetovimutti
becoming bhava
clear knowing vijja
clinging upadana
complication papanca
compounded sankhata
concern ottappa
conscience hiri
contemplative samana
conviction saddha
cosmos loka
craving tanha
dependent co-arising paticca samuppada
desire chanda
dimension ayatana
directed thought vitakka
discern pajanati
discernment panna
discernment-release pannavimutti
discrimination vimarhsa
disenchantment nibbida
dispassion viraga
emptiness sunnata
enlightened one* dhlra
evaluation vicara
fabricated sankhata
Glossary T57
fabrication sankhara
fermentation* asava
fetter sanyojana
frame of reference satipatthana
gnosis anna
good will met ta
heart manas
identity sakkaya
inconstant* anicca
insight vipassana
intellect manas
intent citta
intention cetana
medium ayatana
mind citta
not-self anatta
obsession* anusaya
origination samudaya
perception sanna
persistence viriya
phenomenon dhamma
property dhatu
quality dhamma
release vimutti
resolve sankappa
self-awakening sambodhi
self-identification sakkaya
sensuality kama
skillful kusala
stream-entry sotapatti
stress* dukkha
sustenance upadana
theme nimitta
tranquility samatha
transcendent lokuttara
Unbinding* nibbana
Unfabricated asankhata
world loka
Glossary
Acquisition: Upadhi literally means "belongings," "baggage,"
"paraphernalia."
In the suttas, it means the mental baggage that
the mind carries around. The Culaniddesa, a late canonical
work, ten types of upadhi: craving, views, defilement,
lists
action, misconduct, nutriment (physical and mental), irritation,

the four physical properties sustained in the body (earth, water,
wind, and fire), the six external sensa media, and the six forms
of corresponding sensory consciousness. The state without
upadhi or acquisitions is Unbinding.
Aggregate: of the five types of phenomena that serve as
Any
objects of clinging and as bases for a sense of self: form, feeling,
perception, mental fabrications, and consciousness.
Becoming: The processes of giving rise, within the mind, to

states of being that allow for physical or mental birth on any of
three levels: the level of sensuality, the level of form, and the
level of formlessness.
Enlightened one: Throughout these volumes I have rendered

buddha as "Awakened," and dhira as "enlightened." As Jan
Gonda points out in his book, The Vision of the Vedic Poets, the
word dhira was used in Vedic and Buddhist poetry to mean a
person who has the heightened powers of mental vision needed
to perceive the of the underlying principles of the cosmos,
"light"
together with the expertise to implement those principles in the

affairs of life and to reveal them to others. A person enlightened
in this sense may also be awakened in the formal Buddhist
sense, but is not necessarily so.
Fabrication: Sankhara literally means "putting together," and car

ries connotations of jerry-rigged artificiality. It is applied to
physical and to mental processes, as well as to the products of

those processes. Various English words have been suggested as
renderings for sankhara, such as "formation," "determination,"
"force," and "constructive activity." However, "fabrication,"

in
both of its senses, as the process of fabrication and the fabricated
Glossary T59
things that result, seems the best equivalent for capturing the
connotations as well as the denotations of the term.
Inconstant: The usual rendering for anicca is "impermanent."
However, the antonym of the term, nicca, carries connotations of

constancy and reliability; and as anicca is used to emphasize the
point that conditioned phenomena are unreliable as a basis for true
happiness, this seems a useful rendering for conveying this point.
Obsession: Anusaya is usually translated as "underlying ten

dency" or "latent
tendency." These translations are based on the
etymology of the term, which literally means, lie "to down
with." However, in actual
usage, the related verb (anuseti) means
to be obsessed with something, for one s thoughts to return and
down with
"lie over and over again.
it"
Stress: The term dukkha, which is traditionally translated in

Pali
the commentaries as, "that which is hard to bear," is notorious
for having no truly adequate equivalent in English, but stress
in its basic sense as a strain on body or mind seems as close as
English can get. In the Canon, dukkha applies both to physical
and to mental phenomena, ranging from the intense stress of
acute anguish or pain to the innate burdensomeness of even the
most subtle mental or physical fabrications.
Unbinding: Because nibbana is used to denote not only the
Buddhist goal, but also the extinguishing of a fire, it is usually

rendered as "extinguishing" or, even worse, "extinction."
However, a close look at ancient Indian views of the workings of
fire (see The Mind Like Fire Unbound) shows that people of the
Buddha s time felt that a fire, in going out, did not go out of exis
tence but was simply freed from its agitation and attachment to
its fuel. Thus, when applied to the Buddhist goal, the primary
connotation of nibbana is one of release and liberation. According

to the commentaries, the meaning of the word nibbana is
literal
"unbinding,"
and as this is a rare case where the literal and con
textual meanings of a term coincide, this seems to be the ideal
English equivalent.
Index
Subjects
If a phrase or
paragraph is repeated adeptness at affairs of the
verbatim several times across multi Sangha, 289
ple discourses, only the first occur adversity, knowledge of another s,
rence appears in the index. 115-117
affection, 120, 190
A aggregates, five, 240-241
abandoning aging
of arrogance, 285
Buddha s awareness of, 13-15
of aversion, 12, 44-47
as danger for a monk in the
of food, 104-105 wilderness, 164
as fact to reflect on, 147-148
of conceit, 105-106
as unavoidable, 143
of craving, 104-105
of delusion, 12, 44-47 agony, killing as cause of, 173
the All, Allness of, 2
of evil deeds, 34-35
of five hindrances, 155-156, amiability, six conditions conducive
to, 193-194
161-162, 205-206
four kinds, 104-106 anger
abandoning necessary for ara
necessary for arahantship, 45-46,
285-286 hantship, 285
of passion, 12, 44-47
seven wishes associated with,
231-234
perception of, 298
in three types of individuals,
of unskillful actions, 3-4, 320-322
65-66
abiding in the here and now, 78-80
abstinence, 37-43, 252-253 animosity, five forms of, 304-307
acquisitions, freedom from, 12, 15

anusaya, 221
anuseti, 221
action, four courses of, 103-104
actions appreciation, as awareness-release,
194-195
abandoning three kinds, 9
fact to reflect on, 148-150 apprenticeship to a teacher, 239
arahants
fruit of, 34-35
295 avoiding consumption of sen
ownership of,
sual things, 267-268
skillful/unskillful, 318-322
Index
dedication to six things, 208-210 fruit of right view, 128

emulating, 37-40 good will as, 194, 331
nine necessary abandonings, remaining in, 275
285-286 the signless as, 196
arahantship, attainment of, 106-107, uprooting of the conceit "I am"
285-286 as, 196

arousal of energy, eight grounds
for, 261-264
285
B
arrogance, abandoning of,
beauty, as one of five welcome
asceticism, skillful /unskillful,
things, 141
310-312
becoming, as yoke, 70-72
assurances, four, 34-35
beds, high, abstaining from, 41
atta-bhava, 117 behavior for one gone forth, 295
attainment
beings, non-human, 164
false claims to, 290-293
benefits of awareness-release
of the four jhanas, 302
through good will, 331. See also
superior human, 295 awareness-release
attention, appropriate, 29-33
bereavement, dealing with, 142-145
aversion
"Between-the-Eights", 11-12
abandoning, 12, 44-47, 285 blamelessness, bliss of, 85
as cause of harm, 31
bliss, four kinds, 85-86
going off-course through, 267-
bodily misconduct, 202-205, 318-
268
319
origin, 120-121
body, break-up of after death, 14,
subduing, 96-97 34, 92-93, 135, 138
transgression of the Dhamma, 73
bondage, of masculine and femi
awareness
nine qualities, 223-224
in a disciple of the noble ones,
bonds of fellowship, four
33-34
in the fourth jhana, 131
grounds for, 76
imbued with unskillful qualities, Brahma-uposatha, 37
Brahma worlds, 331
35-36
brahman, definition, 68
internal tranquility of, 151-152,
brahmans, feeble old, 20-22
197-198
break-up of body after death, 14,
of other beings, 133
34, 92-93, 135, 138
overwhelmed by five hin
Buddha, faith in
drances, 146
as dwelling place for the mind,
peace of, 12 36-37, 326-327, 330-331
unrestricted, 304 as factor of stream entry, 305-306
awareness-release
as pleasant mental abiding in
appreciation as, 195 the here and now, 182
benefits of, 331
Buddha-range, 90
compassion as, 195 Buddhas, seven most recent, 88
equanimity as, 195 businesses to be avoided, 181
in four types of people, 108-110
Index 343
confrontational speech, avoiding,

301-303 230
calm, development of,
conscience
castelessness, 294
as quality guarding the world, 3
celibacy, 40, 152-162
sense of, in a monk, 240
censure, as a worldly condition,
242-243 strength of, 127-128
cessation of stress. See dependent as treasure, 219-221
consciousness, infinitude of, 272
co-arising
consciousness without feature, 1-2
cessation, perception of, 298
charms, protective, 86 consumption of stored-up sensual
things, 267-268
chattering, frivolous, 254
clansman of conviction, 19-20 contact, as cause, 211-215
clarity as reward of listening to

contemplation, subjects for, 147-
150, 266
Dhamma, 192
contentedness, as quality creating
cleansing of the mind, 37-40
a protector, 289-290
clinging-aggregates, as stress, 216
commitment, to mental calm, contentment, 300, 302
301-303 conversation, appropriate, 172,
300-301
companionship, evil, as drain on
conviction
wealth, 256-257
compassion, 194-195, 259
326, 330
composure, rapture born of, 130
person 202-205
of, 138,
conceit, as obsession, 221-222
concentration quality leading to a lay person s
as dwelling place for the mind, happiness, 257

rewards of, 137-138, 205-206
326, 330
five-factored noble, 129-134 strength of, 127-128
as treasure, 219-221
four developments of, 78-80
as type of noble growth, 150
fruits of, 78-80
cosmos
immeasurable, 129
as a governing principle, 16-18
limitless, 273
of a monk in training, 48-53 reaching the end of, 81-82
views of, 312-316
practice, 258-260
courses of action, four, 103-104
purpose and reward, 323-325
craving, as cause of stress, 216
requires attention, 59-61
as topic of proper conversation, craving-verbalizations, 118-120
300 creeping things, 87
tranquility and insight, 93-95,
106-107 D
concern dangers, 163-170
as quality guarding the world, 3 darkness, people headed for, 92-93
strength of, 127-128 death. See also the Deathless
as treasure, 219-221 break-up of body after, 14, 34,
conduct, good, 7 92-93, 135, 138
Buddha s awareness of, 13-15
T44 Index
as fact to reflect on, 148-150 abiding in the here and now,

fear of, 113-115 182
mindfulness of, 199-202 five qualities needed for teach
painful for one who is worried, ing, 179
196-198 as a governing principle, 17-18
as unavoidable, 143 orderliness of, 66
the Deathless, 66, 199-202 sense of, in a monk, 235-238
deathlessness, 275-276 taught first to people of con
debauchery, 256-257 viction, 138
debt, 202-206 unrefuted, 26-29
debtlessness, bliss of, 85, 205-206 why it lasts or does not last, 228
decline among monks, seven con Dhamma explanation, 210-217
ditions for avoiding, 222-223 Dhamma-uposatha, 37-38
deeds, evil, 17-18, 34-35, 53-56 directed thought, 268-269, 271,
deeds, five grave, 173 278-279
defilements, 1-2, 5, 37-40 discernment
delusion developing, 5
abandoning, 12, 44-47, 285 dull, 217-218
as cause of harm, 31 as dwelling place for the mind,
subduing, 96-97 326, 330
transgression of the Dhamma, 73 eight requisite conditions for,
dependence on others, 295 239-242
dependent co-arising, 27-29, 306- as factor for exertion, 147
307 of five-factored noble right
desire concentration, 133
for the Dhamma, 289 heightened, 93-95
going off-course through, 267- knowledge of another s, 115,
268 117-118
transgression of the Dhamma, 73 manifestation of, 7
destruction, 143, 178 of a monk in training, 48-53
Deva-uposatha, 39-40 as prerequisite for self-awak
devas, recollection of, 39-40, 329, ening, 265-266
331 quality creating a protector, 290
development, lack of, as danger quality leading to a lay person s
for a monk, 166-168 happiness, 257-258
Dhamma strength of, 127-128
corrupt, from undeveloped of stress, 216
monks, 166-168 as topic of proper conversation,
dwelling in, 37-38, 151-152, 300
327, 331 as treasure, 219-221
in the eight thoughts of a great as type of noble growth, 150
person, 245-251 weakened by five hindrances,
faith in, as factor of stream 146
entry, 305-306 discernment-release, remaining
faith in, as pleasant mental in, 275
Index
diseases, 297-298 role in the penetrative teaching,

disenchantment, purpose and 216-217
reward, 323-325 eleven benefits, 331
disgrace, as a worldly condition, endearment, feelings of, 193-194
242-243 the Ender, 18
dispassion, perception of, 298 ending, what is subject to, 143
dispassion, purpose and reward, endurance, 115-117, 178
323-325 energy, eight grounds for arousal,
displeasure, 76, 302 261-264
distaste for every world, percep energy, uplifted, 59-61
tion of, 298 entertainment and adornment,
distinctions, among individuals, abstaining from, 41
235-237 envy, 285
divine ear-element, 132 equanimity
divine eye, 133-134 attention to perceptions dealing
divisive tale-bearing, 253-254 with, 269, 279
doubt, getting rid of, 192 as awareness-release, 195, 259
drains on one s wealth, 256-257 as a form of concentration
drawbacks, perception of, 297 practice, 259
dreams, five, of unawakened in the jhanas, 269, 272, 279
Buddha, 188-190 pleasure of, as a drawback, 280
drinking liquors. See intoxication requires attention, 59-61
drowsiness, overcoming, 229-230 escape, means of, 194-196
duties, 52, 52-53 evil deeds
dwelling attainments, nine step- abandoning, 34-35
by-step, 276-283 kamma and, 53-56
no escape from, 17-18
excellence, constant striving for,
185-188
eating, moderation in, 77-78
expectations of others, 303
eight factors, 40-41
explorations for the intellect,
eight grounds for laziness, 261-262
eighteen, 27
eight individuals, 183, 185
eight requisite conditions, 239-242
eight rewards of merit, 251-253
eight thoughts of a great person, fabricated phenomena, character
245-251 istics of, 19
eight worldly conditions, 117, fabrications, cessation of, 306-307
242-243 factors, eight, 40-41
eighteen explorations for the factors, five
intellect, 27 for exertion, 147
eightfold path in a virtuous person, 23
for abandoning passion, aver of a well-spoken statement, 190
sion, and delusion, 45-46 facts to reflect on, five, 147-150
for cessation, 210-216 faith, in the Buddha. See Buddha,
defined, 29 faith in
Index
faith, in the Dhamma. See five gifts, 251-252

Dhamma five grave deeds, 173
faith, in the Sangha. See Sahgha five hindrances, 146, 155-156,
false claims to attainment, 290-293 161-162, 286, 314
false speech, abstaining from, 40 five mental faculties, 266
famine, as danger for a monk, 165 five oblations, 139-140
fear five obstacles, 146
of death, 113-115 five properties leading to escape,
five forms of, 304-307 191-192
going off-course through, 267- five sensuality strings, 136, 211,
268 268-269
transgression of the Dhamma, 73 five training rules, 182-185
wish for overcoming, 302 five types of growth, 150-152
feeling, 210-213 five unavoidable things, 142-145
fellowship, 76, 193-194 five welcome things, 140-142
females flow, going against, 68-69
disciples acting in accordance focus, in concentration practice, 260
with the precepts, 197-198 food, fine, as danger for a monk,
7
enemy in monks battle with 169

celibacy, 152-162, 169 fools, 4, 6, 7
literacy of in pre-modern form
Theravada countries, 150 attention to perceptions deal
feminine qualities, bondage to, ing with, 269, 280
223-224 escape from, 191-192
fermentations in the jhanas, 269, 280
cause of, 214 foundations of mindfulness, four,
ending, 78-80, 134, 214-215, 258
271-276 four abandonings, 104-106
knowledge of, 210, 214-215 four assurances, 34-35
fetters, five, 276 four courses of action, 103-104
fetters, ten, 287 four developments of concentra
fevers, three kinds, 11-12 tion, 78-80
five aggregates, 240-241 four factors of stream entry, 304-
five benefits of wealth, 139-140 307
five dreams of the unawakened four foundations of mindfulness,
Buddha, 188-190 258
five factors four frames of reference, 258, 286,
for exertion, 147 314
in a virtuous person, 23 four fruits of generosity, 134-136
of a well-spoken statement, 190 four inconceivables, 90
five facts to reflect on, 147-150 four kinds of bliss, 85-86
five fetters, 276 four kinds of thunderheads, 97-98
five forms of fear and animosity, four noble truths, 27-29
304-307 four pairs, 183, 185, 305, 307
five future dangers, 163-170 four paths to arahantship, 106-107
Index 747
four perversions of perception, gnosis-penetration, 276

82-83 goal, important factors for attain
four qualities ing, 29
for a lay person s happiness, going off-course, impossibility of
255-258 for arahants, 267-268
leading to happiness in a lay good will
person, 257 acts of, 193-194
of a monk, 110-111 as awareness-release, 194-195,
in the presence of Unbinding, 259, 331
77-78 factor of a well-spoken state
four traditions of the noble ones, ment, 190
74-75 as a form of concentration
four traits, 115-118 practice, 258-259
four types of people, 68, 92-98, gossip, divisive, 253-254
101-102, 108-110, 113-115 governing principles, 15-18
four unyokings, 70-72 grave deeds, five, 173
four ways of answering ques greed, 31, 64
tions, 80-81 grief,dealing with, 142-145
frames of reference, four, 258, growing separate from what is
286, 314 dear, 148-150

friends, admirable, 29, 265-266, growth, five types, 150-152
289
friendship, evil, as drain
wealth, 256-257
on
H
frivolous chattering, 254
happiness, as one of five welcome
things, 141
fruit of actions, 34-35
haimrulness, escape from, 191-192
fruits of concentration, 78-80
future dangers, five, 163-170
harmony, 193-194, 222
hatred, subduing, 303
having, bliss of, 85
needfulness, 287
gain, as a worldly condition, 242- hell, 173
243 high beds and seats, abstaining
gambling, as drain on wealth, from, 41
256-257 higher knowledges, six, 131-132,
generosity 273-275
four fruits of, 134-136 hindrances, five
quality leading to a lay person s abandoning, 155-156, 161-162,
happiness, 257 205-206, 286
recollection of, 328, 331 destruction of, 178
as treasure, 219-221 identified, 146
as type of noble growth, 150 householder-celibacy, 197
giving husband and wife, 84
gifts, 22-24, 136-137, 251-252
meals, 137
motivations and results, 224-227
Index
I J
"I
am", uprooting of the conceit, 196 Jains, uposatha of, 36
ignorance jhana-range, 90
cause of fermentations, 214 jhanas, levels of, 108-110
as obsession, 221-222 and ending of fermentations,
as yoke, 70-72 271-283
ill will, 146, 191-192 in experienced and inexperi
illicit sexual behavior, 253-257, 305 enced monks, 270-275
illness in five-factored noble right
Buddha s awareness
13-15 of, concentration, 129-134
as danger for a monk, 165 of a monk in training, 48-52
as fact to reflect on, 148-150 and pleasure, 268-269
instruction for a sickly monk, prerequisites for mastering, 301
172-173 and release through discern
as unavoidable, 143 ment, 283-285
imperturbability, dedication of result of thinking eight thoughts
arahants to, 209-210 of a great person, 246-248
inconceivables, four, 90 and supernatural powers, 283-
inconstancy, 297 285
individuals, three types, 65-66 wish for attainment of, 302
inexperience in monks, 270-271 joy, 323-325

infinitude of consciousness, 269,
272, 280-281
infinitude of space, 269, 272, 280-
K
kamma
281
cause of, 215
initiative, 255
dark and bright results, 123-124
insight (vipassana), 4-5, 93-95, 106-
diversity in, 215
107, 301-303
fact to reflect on, 148-150
insolence, 285
inconceivability of, 90
integrity, 5, 89
knowledge of, 211, 215-216
intellect, eighteen explorations and cessation of,
origination
for, 27
215-216
internal assurance, in the jhanas,
result of, 215
271
trifling evil deeds and, 53-56
intoxication
kamma obstruction, 217-218
cause of fear and animosity,
killing
305
cause of agony, 173
as drain on wealth, 256-257
cause of fear and animosity,
result of, 254
305
three kinds, 14-15
Index
impossibility of for arahants, lodgings, fine, as danger for a

267-268 monk, 169
and kamma obstructions, 217- long life, as one of five welcome
218 things, 141
results of, 253-254 longing, evil, 290-293
kindness, 6 loss, as a worldly condition, 242-
kingship, over human beings, 40-43 243
knowledge lying, 253-254, 267-268, 305
direct, 63, 78-80
necessary for Dhamma explana
tion, 210-217
M
masculine qualities, bondage to,
purpose and reward, 323-325 223-224
and vision of release, 300
meals, after midday, abstaining
knowledges, higher. See supra- from, 41
normal powers
meals, giving, 137
memory, meticulousness of, 290
mental abidings, 182-185
lay follower, 180, 244-245 mental faculties, five, 266
laziness, eight grounds for, 261-262 mental qualities, skillful and
learning, 150, 192 unskillful
liquors. See also intoxication increasing /decreasing, 111-112
abstaining from, 41, 305 lack of, as debt, 202-205
result of using, 254, 305 taking on /abandoning, 265-266
listening merit, eight rewards of, 251-253
to Dhamma, rewards of, 192 mind
obstacles to, six, 218 bhavanga-citta, 1
prerequisite to self-awakening, cleansing through proper tech
265 nique, 37-40
as protector, 289-293 developing, 5
qualities needed for, 218 impurities of, 57
quality needed by monks, 178 luminosity of, 1-2
requisite condition for discern reading one s own, 295-296
ment, 239-241 Such (tadin), 18
as treasure, 219-221 The Mind Like Fire Unbound, 52
literacy, female, in
pre-modern mindfulness and alertness
Theravada countries, 150 as defense against temptation,
livelihood, maintaining in tune, 161, 172
255-256 as dwelling place for the mind,
livelihoods to be avoided, 181 326, 330
Index
fruit of concentration, 78-80 obstructions

in the jhanas, 269, 272, 279 for a monk in the wilderness,
necessary for penetrating the 163-170
Unprovoked, 170-171 to skillful mental qualities,
mindfulness of in-and-out 217-218
breathing, 298-299 old age. See aging
misconduct, 7, 14 on/off course, 72-73
misrepresentation, of the origination. See dependent co-
Buddha words, 22-24, 194-196
s arising
moderation, sense of, 235-236 origination of stress, 28
modest requirements for living,
289-290
modesty, as topic of proper con
pain, as worldly condition, 242-243
versation, 300
palaces of the Buddha, 13
passing away and re-appearance
N of beings, 133-134,274
Nandana, 136 passion
neither perception nor non-per abandoning, 11-12, 44-47, 285
ception, 282 for becoming, as obsession,
neither-pleasure-nor-pain, 269, 221-222
272, 279-280 in the five higher fetters, 287
nine principles for monks, 267-268 subduing, 96-97
nine qualities for self-awakening, past lives, recollection of, 133, 274
265-266 patience, as quality creating a
nine step-by-step dwelling attain protector, 289
ments, 276-283 Patimokkha, 48, 50, 171-172, 239,
noble ones, four pairs, 307 241
noble eightfold path. See eightfold penetrative explanation, 210-217
path people
noble method, 304-307 foolish, see fools
non-afflictiveness, 208-210 four types, 68, 92-98, 101-102,
non-deludedness, 208-210 108-110, 113-115
non-entanglement, 300 kind, 6
not-self, perception of, 297 in light and darkness, 92-93
nothingness, dimension of, 269, sick, 9-10
270, 272, 281-282 skillful mental qualities of, 9-10
nun, visited by Ananda, 104-106 tamable and not tamable, 98-100
nuns, maintaining celibacy, 152 thoroughbred, 101-102
who do not fear death, 114-115
o who have crossed over, 68-69
who stand fast, 68-69
oblations, five, 139-140
wise, 4, 7, 32-33
obsessions, 221-222
obstacles, five, 146 perception, 82-83, 213-214
perception/ feeling, cessation of,
273, 276, 282
Index
perception/non-perception, in
the jhanas, 272, 276
Q
qualities
perceptions, ten, 296-299
bright, 3
persistence
creating a protector, 288-290
in abandoning unskillful quali
eleven, as dwelling places for
ties, 289
the mind, 326-331
arousing, as topic of proper five, for new monks, 171-172
conversation, 300 the
five, for penetrating
Unprovoked, 170-171
326, 330
five, for teaching the Dhamma,
as prerequisite for self-awak
179
ening, 265-266 a
five, of good lay follower, 180
requisite condition for discern five, of amonk, 128
ment, 240-241 five, of an
right pitch for, 207
undeserving / deserving
strength of, 127-128 monk, 174-179
personal identity, 117 four, for a lay person s happi
perversions, four, of perception, ness, 255-258
82-83
four, in the presence of
phenomenon, meaning of, 66
Unbinding, 77-78
pleasurable abiding, in the four, leading tohappiness in a
jhanas, 272 257
lay person,
pleasure, 242-243, 323-325 four, of a monk, 110-111
possessions, acquiring, as danger needfulness, 287-288
for a monk, 169
insight (vipassana), 4-5, 93-95,
powers, supranormal. See supra- 106-107, 301-303
normal powers
leading to Unbinding, 238
praise, as a worldly condition, mental, 111-112, 325
242-243 needed by monks in forest
precepts, perfecting, ten reasons dwellings, 126
for, 301-303
nine, for self-awakening, 265-266
principles for monks, nine, 267-268 of one lacking integrity, 89
principles, governing, 15-18 of one with integrity, 89-90
properties, five, leading to escape, for self-awakening, 265-266
191-192
seven, in a worthy monk, 235-
prosperity, kinds of, 19-20 238
protective charms, 86 skillfulness/unskillfulness, 32-
protector, ten qualities creating, 33, 311-312, 317-322
288-290
ten, creating a protector, 288-290
Punnaka s Question, 80 tranquility (samatha), 4-5, 93-95,
Pure Abodes, 276
106-107, 301-303
purgative, noble, 316-317 questions, four ways of answering,
purification of discipline, 318-322 80-81
purity, knowledge of another s, questions not to be asked, 107-
115-116 108
Index
R
rapture sagacity, three forms, 62-63
attention to perceptions deal Sangha
ing with, 269 causing a split in, as cause of
in five-factored noble right agony, 173
concentration, 129-134 faith in
five possibilities that do not as dwelling place for the
exist in, 181 mind, 38, 327, 331
in the jhanas, 269 as factor of stream entry,
reward of joy, 323-325 305-306
seeing the drawbacks of, 279 as pleasant mental abiding in
rebirth in heaven, 141 the here and now, 182-183
recollection of past lives, 133 splitting of as danger for a
reflection, theme of, 131 monk, 165
reflections, ten, 294-295 as support in maintaining
refuge in the Buddha, as reward celibacy, 158-160
of merit, 251 searches, ignoble, 125
refuge in the Dhamma, as reward seasonable gifts, five, 136-137
of merit, 251 seclusion
refuge in the Sarigha, as reward encouraged for new monks, 172
of merit, 251 five possibilities that do not
refutation of wanderers, 307-316 exist in, 181
release, 170-171, 304. See also necessary for dwelling in the
awareness-release Dhamma, 152
remorse, freedom from, 323-325 requisite condition for discern
renunciation, 208-210 ment, 239, 241
requisite conditions, 239-242, 306- as retreat for practicing mind-
307 fulness, 155-156, 161-162
resentment, 285 as topic of proper conversation,
resilience to sensory passions, 300
174-179 sectarian guilds, refutation of
resistance, 221-222, 302 teachings, 24-26
respect, 193-194, 223, 289 self
restlessness and anxiety, 146 as a governing principle, 15-18
restlessness, avoiding, 230 mistaken assumptions about,
restraint, 21-22, 161, 178 121-123
rewards of conviction, five, 137-138 self-awakened ones, 88
rewards of merit, eight, 251-253 self-awakening, 265-266, 304-307
right time, as factor of a well-spo self-identification, 108-109, 191-192
ken statement, 190 sensual desire, 146
right view, 128, 172 sensual passion, 221-222
rivers, great, 288 sensual pleasures
robes, fine, as danger for a monk, freedom from, 12
168-169 overcoming through celibate
life, 15
Index
resilience to, 174-179 sloth and drowsiness, 146

sensuality. See also sensual pleas snake lineages, 87
ures social gatherings, sense of, 235-237
as debt, 202-205 space, dimension of infinitude of,
escape from, 191-192 272
five strands of, 136, 211, 268-269 speech, confrontational, avoiding,
in the jhanas, 268, 278 230
knowledge of, 210-212 speech, harsh, result of, 253-254
passion for resolves, 211 status, 141, 242-243
result of, 212 status, as one of five welcome
and reward of renunciation, 278 things, 141
seeing the drawbacks of, 277- stealing
278 cause of fear and animosity, 305
as yoke, 70-72 impossibility of, for arahants,
separation from what is appealing, 267-268
295 result of, 253-254
serenity, 192, 323-325 stinginess, 285
seven factors for awakening, 314 stream entry, four factors of, 305-306
seven most recent Buddhas, 88 strengths, five, 127-128
sexual behavior, illicit, 253-257, 305 stress, 309
sexual intercourse, as cutting off defined, 28, 216
of the bridge, 105 diversity in, 216
sharing, as condition conducive ending, as goal of a monk, 15-18
to amiability, 193-194 knowledge of, 211, 216
sick people, 9-10 origination and cessation of,
the signless, as awareness-release, 97-98, 216
196 result of, 216
silence, respect for, 240-241 striving for excellence, 185-188
six higher knowledges, 131, 273- subduing hatred, ten ways of, 303
275 Such (tadin), one who is, 18, 73-74,
six media of sensory contact 136, 209-210
defined, 27 suffering, debt and, 202-206
how a monk guards the doors supranormal powers
77-78
to, contemplatives endowed with,
yoke of ignorance and, 70-72 16
six properties, defined, 26-27 of five-factored noble right
skillfulness, recognizing and concentration, 132-134
developing, 3-4, 29-33, 310-312, and six higher knowledges,
318-322 273-275
slander of the Tathagata, 4 through jhana, 283
Index
through purification of the Unbinding

mind, 58-59, 61 at ending of mental fermenta
tions, 276
asphenomenon, 66
and pleasure, 268-270
taking life. See killing
what is not given, 40, 305. sought in noble search, 125
taking
See also stealing uncelibacy, 40, 267-268
Buddha uncertainty, 146, 221-222
Tathagata. See
understanding, lack of as cause
tathagate, 74
of transmigration, 67
teachings, retention of, 289
ten courses of skillful /unskillful undesirability of all fabrications,
perception of, 298
action, 318-322
the Unprovoked, 170-171
ten-factored uposatha, 293-294
unskillfulness, recognizing /aban
ten fetters, 287
ten perceptions, 296-299 doning, 3-4, 29-33, 35-36, 318-322
ten reflections, 294-295 unyokings, four, 70-72
ten topics of proper conversation, uposatha, ten-factored, 293-294
300-301 uposathas, 35-40, 42-43, 293-294
ten ways of subduing hatred, 303
themes, three, attention to, 59-61
three kinds of training, 48-53 victory, in battle to maintain
three themes, 59-61 celibacy, 155-156, 161-162
thunderheads, four kinds, 97-98 views
time, equivalents in the realm of fabricated, 307-316
various Devas, 41-42 as obsession, 221-222
time, sense of, 235-236 as yoke, 70-72
trades, success and failure in, 92 views made straight, 192
traditions, four, of the noble ones, vigilance, 255-256
74-75 virtue
training for monks, five things condition conducive to amia
that weaken, 286 bility, 193-194
training in the Dhamma, 98-100 how a monk is consummate
training rules, five, for house in, 77-78
holders, 182-185 knowledge of another s, 115-116
trainings, three, 48-53 of a monk in training, 48-53
traits, means of knowing, 115-118 of one gone forth, 295
tranquility (samatha), 4-5, 93-95, as prerequisite for self-awak
106-107, 301-303 ening, 265-266
treasures, seven, 219-221 quality creating a protector, 289
truth as factor of a well-spoken quality leading to a lay person s
statement, 190 happiness, 257
recollection of, 328, 331
u as topic of proper conversation,

300
unattractiveness, perception of, 297
as treasure, 219-221
Index
as type of noble growth, 150 wilderness, living in

virtues, skillful, 323-324 condition for monks, 223
dangers of, 163-164
W encouraged for new monks, 172
The Wings to Awakening, 53
wakefulness, 77-78
wanderers, refutation of, 307-312
wings to self-awakening, 265-266
wise people, 4, 29-33
war or unrest, as danger for a
withdrawal, 130
monk, 165 women. See females
warriors, five types, in battle to
maintain celibacy, 152-162 worldly conditions, eight, 117,
242-243
the Way to the Far Shore, 80
wealth worrying, avoiding at time of
death, 196-198
bliss of,85
wrong livelihoods, 181
drains on, 256-257
five benefits of, 139-140
reasons for loss, 125 Y
welcome, what is, 140-142 yokes, four, 70-72
Index
Names
wanderers views,
refutes
307-309
Ananda, Venerable, 283-285
advocates abandoning passion, Ahgirasa (Gotama), 88
Anuruddha, 245-251
aversion, and delusion, 43-47
Buddha tells the story of
Gavesin, 185-188 B
instructs Kokanuda on views Bahuna, Venerable, 304
of the cosmos, 314-316 Bhaggas, 196-198
instructs a nun on abandoning Bhoja, 81
food, craving, and conceit,
104-106
instructs Uttiya on views of
c
the cosmos, 312-314 Chabyaputtas, 87
Channa the wanderer, 43-46
learns instructions for new
Cunda the silversmith, 317-322
monks, 171-172
Cunda, Venerable Maha, 290-293
learns the ten perceptions,
296-299
on paths to arahantship, 104-106 D
receives instruction on renun Dark Gotamakas, 87
ciation, 276-283 Dighajanu (LongShin), 255-258
receives instruction on skillful
323-324
virtue,
Dhamma to
E
teaches the
Erapathas, 87
Mahanama, 48-49
Anathapindika the householder
Buddha explains five welcome
Fatalists (Ajivakas), 46
things, 140-142
Buddha explains the five bene
fits of wealth, 139-140
Buddha explains the four

G
Gavesin, 185-188
kinds of bliss, 85-86 General Siha, 134-135
Buddha explains the unpro Girimananda, Venerable, 296-299
tected mind, 61-62
Buddha explains the way to
self-awakening, 304-307 H
Buddha instructs to enter Hatthaka of Alavi, 11-12
seclusion and rapture,
180-181
hears Buddha s teachings for
Janussonin the brahman, 112-115
householders, 182-185
Index
Jivaka Komarabhacca, 244 Sariputta, Venerable

asks the Buddha about giving,
K 225-227
asks the Buddha about trades,
Kakusandha, 88
91
Kassapa, 88, 186-188 Buddha instructs to enter seclu
Kesin the horse trainer, 98-100
sion and rapture, 180-181
Kimila, 228
hears Buddha s teachings for
Kokanuda the wanderer, 312-314
householders, 182-185
Konagamana, 88 Maha Kotthita, 107-108
teaches
Kotthita, Venerable Maha, 107-108
Siha, General, 134-135
Sikhin, 88
M Sona, Venerable, 206
Magadhans, 171 Sutavant the wanderer, 255-258
Mahanama the Sakyan, 48-49,
326-331
Mahapajapati Gotami, 254-255 Tapussa the householder, 276-283
Mallika, Queen, 142 TigerPaw, 255-258
Migara Rohaneyya, 220
Moggallana, Venerable Maha, u
228-231 Udayin, Venerable, 179, 283-285
Ugga, 220-221
N Upali, Venerable, 238
Nakula s father and mother, 84, Uttiya the wanderer, 312-314
196-198
Niganthas (Jains), 36 V
Vaccha. see Vacchagotta the wan
derer
Pacetana, King, 7-9 Vacchagotta the wanderer, 22-24
Pasenadi, King, 142-145 Vajjiya Mahita the householder,
310-312
R Vassakara the brahman, 111-112
Rohitassa, 81-82 Vessabhu, 88
Vipassin, 88
Virupakkhas, 87-88
Sakyans, 293-294 Visakha, Migara s mother, 35
Index
Figures of Speech
If a figure of speech appears in iden

tical phrases throughout multiple firebrand from a funeral pyre, 95
discourses, only the first occurrence fish rising from water, 118
appears in the index. flame, unbound, 52
flexed arm of strong man, 206
flies around carrion, 64
archer practicing on a straw man, flower fragrances, 288
275 footprints of legged animals, 287
fragrances, 288
frontier city with a single gate, 314
B fruit-tree eater, 256
ball of bath powder, 130
banyan tree where four roads
meet, 138
bed on a spread of grass, 247 gatekeeper of frontier city, 314
birds, coming from four direc ghee from cow milk, 95
tions, 189-190 gold, impurities of, 56-57, 59-60
black aloes-root, 288 great rivers, 288
bull,tame and strong, 23, 184
butcher, of goats, 55-56 H
hand grasping a branch, 109
Himalayas as pillow of the
chariot at crossroads, harnessed una wakened Buddha, 189
to thoroughbreds, 132 horses and goad-sticks, 100-102
chariot wheels, two, 7-9 horses, tamable and not tamable,
city, frontier, 314 98-100
constellations, light of, 288 house aflame, 22
cow, inexperienced and experi house, poorly roofed, 60
enced, 270-271
i
D inscription in rock, soil, and water,
dwelling at foot of a tree, 247 65
J
elephant worthy /not worthy of a jasmine fragrance, 288
king, 173-178
excrement, giant mountain of,
189-190
lake of cool waters, 130
Index
light of the moon and constella sandalwood, red, 288

tions, 288 stench of carrion, 64
lotuses immersed in water, 130- storm of wind and rain, 209
131, 304 strong man s flexed or extended
arm, 206-207
M sun in the sky, 288
man wrapped in white cloth, 131

meal of almsfood, 247
medicine of strong-smelling the goad-stick and thoroughbred
urine, 247 horses, 100-102
monk as warrior, 110-111 the ocean foremost among bodies
moon, light of, 288 of water, 288
mountain of excrement, 189-190 tree, dwelling at foot of, 247
mountain of rock, 20, 209
u
uprooted palm tree, 11
pillow of the unawakened
Buddha, 189
poisoned arrow of sorrow, 143-145 vina in tune and playable, 207-
poor person talking about riches, 208
291
putrefaction, 64
w
warriors in battle, 152-162
R waste-water pool, 109-110
peak-roofed house, 287
rafters in a
water jar, filled to brim, 131
rains, last month
of, 288
water tank, filled to brim, 132
red sandalwood, 288
wattie-and-daub-town princes, 288
river flowing down from the
weighing scales, 256
mountains, 146
wheel-turning emperor, 288
rock, mountain of, 20
wheels, of a chariot, 7-9
roof, soggy and rotting, 60 wood fragrances, 288
root fragrances, 288
woody vine growing out of navel
of the unawakened Buddha,
189-190
sal trees in dependence on the worms crawling up the unawak
Himalayas, 19-20 ened Buddha, 189-190
salt crystal in the River Ganges, 54
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known with direct knowledge but haven t taught are

passion, to cessation, to calm, to direct knowledge, to

the origination of stress ... This is the cessation of stress

taught these things? Because they are connected with

11.21 Fools & Wise People / 4

11.118 Hard to Find I 6

111. 40 Governing Principles / 15

IV.37 No Falling Away / 77

V.2 (Strengths) In Detail / 127

V.175 The Outcaste /ISO

VI.12 Conducive to Amiability / 193

VII.48 Bondage / 223

VII.56 To Kimila / 228

IX.45 (Released) Both Ways / 285

References to DN, and MN are to discourse (sutta).

Those to Dhp are to verse. Those to Cv and Mv are to

All translations are based on the Royal Thai Edition of

counting all its

&quot;Luminous, monks, is the mind. 1 And it is defiled by incoming

&quot;Luminous, monks, is the mind. And it is freed from incoming

&quot;Luminous, monks, is the mind. And it is defiled by incoming

&quot;Luminous, monks, is the mind. And it is freed from incoming

NOTE: 1. Over the centuries, this statement has engendered

nothing in the describable world, not even the &quot;Allness of the

possible to develop the discernment that not only cuts away

119 Guardians of the World

&quot;Monks, these two bright qualities guard the world. Which

See also: AN VIL6; W 34

11.19 Skillful & Unskillful

unskillful, I would not say to you, Abandon what is unskillful/

is skillful is conducive to benefit and pleasure, I say to you,

See also: DN 12; SN VI.l; SN XXII.2; AN 111.66; AN X.94

11.21 Fools & Wise People

11.23 What Was Not Said

these two slander the Tathagata. Which two? He who

explains what was not said or spoken by the Tathagata as said

11.25 A Meaning to be Inferred

explains discourse whose meaning needs to be inferred as one

11.29 A Share in Clear Knowing

&quot;When developed, what purpose does it serve?

The mind developed.is And when the mind

does it serve? Passion is abandoned.

Discernment is developed. And when discernment is developed,

See also: MN 149; SN XXXV.204; AN IV.94; AN IV.170; AN X.71

&quot;Defiled by passion, the mind is not released. Defiled by igno

rance, discernment doesn t develop. Thus from the fading of

See also: SN XII 70; SN XX.4-5; AN IX.43-45

&quot;Monks, I will teach you the level of a person of no integrity

you say, lord,&quot; the monks responded.

The Blessed One said: &quot;Now what is the level of a person of

given to him. This gratitude, this acknowledgment is second

See also: MN 110; SN VII.14; AN IV.73; Iti 106

11.118 Hard to Find

&quot;Monks, these two people are hard to find in the world.

111.2 Characterized (by Action)

&quot;Monks,a fool is characterized by his/her actions. wise A

person endowed with three things is to be recognized as

a fool. Which three? Bodily misconduct, verbal misconduct,

"Luminous, monks, is the mind. 1 And it is defiled by incoming

"Luminous, monks, is the mind. And it is freed from incoming

"Luminous, monks, is the mind. And it is defiled by incoming

"Luminous, monks, is the mind. And it is freed from incoming

nothing in the describable world, not even the "Allness of the

"Monks, these two bright qualities guard the world. Which

"When developed, what purpose does it serve?

"Defiled by passion, the mind is not released. Defiled by igno

"Monks, I will teach you the level of a person of no integrity

you say, lord," the monks responded.

The Blessed One said: "Now what is the level of a person of

"Monks, these two people are hard to find in the world.

"Monks,a fool is characterized by his/her actions. wise A

"There are these three types of sick people to be found existing

"Yes, young man. I have slept in ease. Of those in the world

"But cold, lord, is the winter night. The Between-the-Eights 1

"As for those

"As for those aversion-born fevers burned with which the

"Thereare these three governing principles. Which three? The

"Monks, these three are fabricated characteristics of what is fab

"Now these three are unfabricated characteristics of what is

disciples of others," is not reporting my actual words, is misrep