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^DIALOGUES OF THE BUDDHA'
PART IV
FURTHER
DIALOGUES OF THE
BUDDHA
rRANSLATED FROM THE PALI OF
THE MAJJHIMA NIK AT A
BY
LORD CHALMERS
G.C.B.
SOMETIME GOVERNOR OF CEYLON
IN TWO VOLUMES
VOL. I
LONDON
HUMPHREY MILFORD
OXFORD UNIVERSITY PRESS, AMEN CORNER, E.G.
1926
5L
ItlO
Si
Printed in Great Britain
CONJUGI
D. D. D.
CONJUNX SUPERSTES
PREFACE.
A QUARTER of a century ago I began a translation
of the Majjhima Nikaya after editing the second half
of the Pali text. On retirement from the public
service, I resumed the task, and spent much time not
only on the study of Buddhaghosa*s commentary
(now happily available in print in the Siamese edition),
but also on detailed collation with other books ^of the
Pali canon, till the annotations exceeded in length the
translation proper, and four volumes would have been
needed instead of two. Very deliberately I have
excised practically all the notes and nearly all the
copious repetitions, — in the sure belief that what is
immediately needed is the presentment in an English
dress of the 152 philosophico-psychological chapters
of this fundamental (and biographical) Buddhist scrip-
ture, without tacking on an exposition of Buddhism.
With the late Professor Rhys Davids, I believe that
substantially the Digha and the Majjhima Nikayas
form one book, and together present the essentials
of early Buddhism in their oldest extant form. I take
leave to add that, before the illuminating labours
of Mrs. Rhys Davids in interpreting philosophical
terms and ideas, no adequate translation of this difficult
book was possible.
In my Introduction I have essayed briefly to outline
the main ideas of Gotama's forerunners, as a back-
ground to the study of Gotama's own teachings in the
Digha and the Majjhima.
The second volume will conclude with an index to
both volumes of this translation.
C.
Peterhouse Lodge,
Cambridge,
Decembev 31, 1925.
vii
CONTENTS OF VOLUME I.
NTRODUCTION
PAGE
XV
A. MULA-PANNASA.
(The first fifty Suttas, in five Vaggas or sections of ten.)
I. Miila-pariyaya Vagga.
SUTTA
1. MULA-PARIYAYA
How states of consciousness originate.
2. Sabb-asava
Coping with Cankers.
3. Dhamma-dayada
Unworldly goods.
Bhaya-bherava
Of braving fears.
Anangana .
Of blemishes.
Akankheyya
Of yearnings.
Vatthupama
On fulling.
8. Sallekha .
Of expunging.
9. Samma-ditthi
Right ideas.
10. Sati-patthana
Of mindfulness.
4
9
12
18
23
26
29
41
IX
FURTHER DIALOGUES OF THE BUDDHA.
11. Sihanada Vagga.
SDTTA
II. CULA-SIHANADA
The short challenge.
PAGE
. 42
12.
Maha-sihanada
The long challenge.
• 45
13-
Maha-dukkha-kkhandha .
The longer story of 111.
• 59
14.
Cula-dukkha-kkhandha . . .
The brief story of 111.
. 66
15-
Anumana
Reflection.
. 69
16.
Ceto-khila .....
The heart's fallows and bondages.
• 71
17.
Vana-pattha . . .
Ubi bene —
74
18.
Madhu-pindika
Honeyed lore.
• 75
19.
Dvedha-vitakka ....
On counter-irritants.
79
20.
VlTAKKA-SANTlIANA ....
The governance of thoughts.
. 82
III. {Opamma) Vagga.
21. Kakacupama ....
The parable of the saw.
2 2. ALAGADDtJPAMA ....
The venomous snake.
23. Vammika
The smouldering ant-hill.
24. Ratha-vinita ....
On relays.
85
90
100
103
CONTENTS OF VOLUME I,
XI
SUTTA
25. NiVAPA .....
Gins and snares.
PAGE
. 108
26. Ariya-pariyesana
The noble quest.
. 113
27. Cula-hatthi-padopama
The short trail.
. 125
28. Maha-ha'ithi-padopama
The long trail.
. . 133
29. Maha-saropama . . . .
Timber : or Discoveries.
. . 138
30. CULA-SAROPAMA .
More about Timber.
• 143
IV. Maha-yamaka Vagga.
31. CtJLA-GOSINGA
In Gosinga Wood.
32. Maha-gosinga .
The shining light.
2iZ. Maha-gopalaka .
Pastoral duties.
34. CULA-GOPALAKA .
Pastors, good and bad.
35. Cula-Saccaka .
Saccaka's onslaught.
36. Maha-Saccaka .
Saccaka again.
37. Cula-tanha-sankhaya
Deliverance from cravings
38. Maha-tanha-sankhya
Consciousness a process only.
39. Maha-Assapura
The ideal recluse,
148
162
170
180
i33
191
xu
FURTHER DIALOGUES OF THE BUDDHA.
40. CULA-ASSAPURA ....
The recluse's regimen.
V. Cula-yamaka Vagga
4 1 . Saleyyaka .
Our weird.
42. Veranjaka
Our weird.
43. Maha-vedalla .
The long miscellany.
44. Cula-vedalla
The short miscellany.
45. Cula-dhamma-samadana
On living up to professions — I
46. Maha-dhamma-samadana
On living up to professions — II
47. ViMAMSAKA
Study of the Truth-finder.
4S. KOSAMBIYA .
Amity and its root.
49. Brahma-nimantanika
Brahma's appeal.
50. Mara-tajjaniya .
The rebuke to Mara.
199
202
207
207
213
219
222
227
230
239
B. Majjhima-pannasa.
(The second fifty Suttas, in five Vaggas or sections of ten.)
I. Gahapati Vagga.
51. Kandaraka ...... 246
Against asceticism.
52. Atthaka-nagara . . . -251
The portals of Nirvana.
CONTENTS OF VOLUME I.
XllI
r
SUTTA
^53. Sekha
How to become an adept
PAGE
• 254
54-
POTALIYA . . . .
True retirement.
• 259
55-
JiVAKA
Lawful and unlawful meats.
. 264
56.
Upali
A Jain's conversion.
. 267
57-
KUKKURA-VATIKA . . . .
Of emulating dogs.
. 278
58.
Abhaya-rajakumara ....
Of choosing one's words.
. 282
59.
Bahu-vedaniya
Pleasant and unpleasant.
. 286
60.
Apannaka .
The sound doctrine.
II. Bhikkhu Vagga.
. 289
61.
Ambalatthika-Rahul-ovada
Against lying.
• 297
62.
Maha-Rahul-ovada . . . .
Breathing exercises.
. 300
63.
Cula-Malunkya . . . .
Of the irrelevant.
• 304
64.
Maha-Malunkya . . . .
Of bursting bonds asunder.
• -308
65.
Bhaddali
Of obedience.
• 3"
66.
Latukikopama
The parable of the quail.
. 318
67.
Catuma . . .
Of land sharks.
• 324
XIV
FURTHER DIALOGUES OF THE BUDDHA.
SUTTA
68. Nalakapana ....
The stimulus of example.
PAGE
• 329
69. GULISSANI
Of rusticity.
• 332
70. KiTAGIRI
Implicit obedience.
• 334
III. Paribbajaka Vagga.
7 1 . Tevijja- Vacchagotta
The true three-fold lore.
72. Aggi- Vacchagotta
Of fuel.
']l, M AHA- Vacchagotta .
The meed of service.
74. DiGHANAKHA
Consistency in outlook.
75. Magandiya
Of keeping watch and ward.
76. Sandaka . . .
Of false guides.
339
341
345
351
362
INTRODUCTION.
A LATE-COMER in the Indian renascence, Gotama
the Buddha restated — and enlarged — the current re-
ligious thought of India some six centuries B.C. For
the purpose of approaching the Majjhima Nikaya, or
indeed any treatise of canonical Buddhism, it is first
of all necessary to take cognisance of the main lines
on which, in Gotama s day, India's current thought was
developing out of early brahminism. It would require
at the least a separate volume adequately to trace that
development ; and for this the full facts are not as yet
definitely ascertained. The more restricted aim of
this Introduction is to sketch what Gotama found
awaiting him ; and this may conveniently be considered
under the two heads of (i) physical asceticism and
(ii) intellectual tenets.
I. Asceticism.
Not long before Gotama's day, the passionate search
for something to supplement the mantras and sacri-
ficial rites of formal brahminism, had found its primary
inspiration in a faith in a Supreme Self — embracing
and including all human personality — whereby the
road to Deliverance from all mortal ills was opened
up to mankind. In India, as elsewhere, the ascetic
life made an irresistible appeal to dawning aspiration,
and had grown, long before Gotama's day, to be the
accepted mode of religious culture. It was thus to a
public opinion convinced that present discomfort is the
pathway to bliss hereafter, and convinced too that
austerities are the outward and visible sign of holiness
within, that Indian reformers and teachers had perforce
to make their appeal. Without the credentials of asceti-
cism, no new doctrine or speculation could hope to win
acceptance or indeed a respectful hearing.
XV
XVI FURTHER DIALOGUES OF THE BUDDHA.
As an ascetic, Gotama always claimed that, though
he had been reared in luxury (vide Sutta 75), yet,
when the call came to him to go forth from home
to homelessness as a Pilgrim of the Higher Life, he
had gone further with austerity than the most fanatical
of devotees. The catalogue of his ' fourfold ' austeri-
ties in our 12th Sutta, even if it be too highly coloured
for historic fact, yet presents in * grisly ' synopsis con-
temporary ideals of mortification of the flesh. In that
synopsis there are included, so far as can be judged
from the older books of the Buddhist Canon, the
salient practices of all schools of recognized austerity,
from the orthodox Jatila to the Jain. Over and above
these, there were the 'freak' practices (Sutta 57) of
those naked devotees who, in the words of Gibbon,
"aspired to reduce themselves to the rude and miserable
state in which the human brute is scarcely distinguished
above his kindred animals " and (e.g.) as * bovines '
anticipated by a thousand years those ySocr/col or
Christian anchorites who "derived their name from
their humble practice of grazing in the fields of Meso-
potamia with the common herd."
Gotama tried it all and found it wanting. The con-
secrated life, as he says in our 40th Sutta, is not a
matter of raiment, or of going naked, or of dirt, or of
bathing, or of living under a tree or in the open, or of
never sitting down, or of chanting mantras like a
brahmin hermit, or of wearing matted hair like the
Jatila. As the declared enemy of self-torture, no less
than of the torture of others, Gotama pronounced
bodily austerities as such to be not only futile but
positively hurtful. The only sane thing for a man to
do was to school the mind to ' live greatly ' — with the
body as the mind's obedient servant. Gotama's own
distinctive contribution to the religious practice of his
day was that, in lieu of asceticism, he preached the
simple life of studied and purposeful temperance in all
mere bodily matters. In the words of his own first
sermon {S.B.E. xiii, 94) : " There are two extremes,
O Almsmen, which he who has given up the world
INTRODUCTION. XVll
ought to avoid. What are those two extremes ? — A
life given to pleasures, devoted to pleasures and lusts ;
this is degrading, sensual, vulgar, ignoble and profit-
less. And a life given to mortifications ; this is pain-
ful, ignoble and profitless. By avoiding these two
extremes, the Truth-finder has gained the knowledge
of the Middle Path which leads to insight, which leads
to wisdom, which conduces to calm, to knowledge, to
Enlightenment, to Nirvana."
Although Gotama incurred censure from his con-
temporary rdligieux for dangerous laxity, it would be
an anachronism to interpret by modern European ideas
Gotamas standard of temperate living for his Con-
fraternity. For, the religious life, as every Almsman
was to be told, after his Confirmation (Vin. I, 58),
had the following * Four Endeavours ' to inspire it ; —
1. '* In the matter of food, the Pilgrim's life is based
on alms-scraps. Thus you must endeavour to live
all your life. — Meals given to the Confraternity, to
individuals, invitations, food distributed by ticket,
meals given each sabbath . . . are extras."
2. "In the matter of raiment, the Pilgrim's life is
based on rags taken from a dustheap. Thus you must
endeavour to live all your life. — Linen, cotton, silk,
woollen garments, and cloth are extras."
3. "In the matter of housing, the Pilgrim's life is
based on dwelling at the foot of a tree. Thus you
must endeavour to live all your life. — Cells, houses,
mansions and huts are extras."
4. " In the matter of medicaments, the Pilgrim's
life is based on decomposing urine (see infra, p. 226).
Thus you must endeavour to live all your life. — Ghee,
butter, oil, honey and molasses are extras."
Clearly, these extra allowances were later conces-
sions. Indeed, the whole Vinaya teems with departures
from primitive simplicity — so much so that a perplexed
disciple asked (in our 65th Sutta) why it was that, in the
beginning, with fewer rules there were more saints,
and now fewer saints but more rules ! The explana-
tion attributed to Gotama was that rules are not
h
XVIU FURTHER DIALOGUES OF THE BUDDHA.
prescribed till they prove necessary, and that they
become necessary when, pari passu with corporate
success in the world, later recruits introduce repre-
hensible tendencies. The Vinaya furnishes abundant
evidence of unworthy recruits. Among them was
(e.g.) a brahmin who joined because "the precepts
which these Sakyaputtiya samanas keep and the life
they live are commodious ; they have good meals and
lie on beds protected from the wind." But, when it
came to going round for alms, he flatly refused. If
food was supplied, so well and good ; otherwise, he
would go back to the world which avowedly he had
only renounced for his belly's sake. Others joined
(temporarily) to get cured of leprosy, boils, consumption
and fits by the honorary physician of the Confraternity;
and, to escape active service, " many distinguished
warriors" took Orders, as did fugitives from justice,
debtors, runaway slaves and impecunious old gentle-
men. "This will not do, O Almsmen (said the
sagacious Gotama), for converting the unconverted
and for augmenting the number of the converted ; —
it will result in the unconverted being repelled and in
many of the converted being estranged,"
Estrangement from within did actually come, and
that in the shape of the most serious revolt against his
authority which Gotama had to face. For (as is re-
lated in detail at S.B.E. xx, 252-271), his cousin
Devadatta headed a schismatic movement — doubtless
stimulated by the austerer practice of the rival Jains,
with whom he had relations — to restore pristine sim-
plicity by positive and specific enactment of * Five
Points,' — three of which were identical with the first
three of the ' Four Resources' enumerated above.
*' No, Devadatta," was Gotama's answer, —
*' (i) Whosoever wishes to do so, let him dwell in the
forest ; — whosoever wishes to do so, let him dwell in
the neighbourhood of a village.
(ii) Whosoever wishes to do so, let him live by
alms ; — whosoever wishes to do so, let him accept
invitations from the laity.
INTRODUCTION. XIX
(iii) Whosoever wishes to do so, let him dress in
rags ; — whosoever wishes to do so, let him receive gifts
of robes from laymen.
(iv) Sleeping under trees has been allowed by me,
Devadatta, for eight months in the year, and
(v) the eating of fish that is pure in the three points
— to wit, that the eater has not seen, or heard, or
suspected that it has been caught for his eating."
As will be seen from (e.g.) the 77th Sutta infra, this
measure of liberty was retained ; and each individual
was left free, within generous limits, to choose the
mode of living which suited his own particular needs,
— even if it included austerities which Gotama neither
recommended to others nor practised in his own
person. Thus in Buddhism asceticism was admissiim
but not perinissum, a domestic settlement of a vexed
question which was at once expedient and wise in its
broad tolerance, — though it did not silence outside
criticism.
II. Tenets.
For present purposes, and particularly with a view
to avoiding as far as possible the anachronism of
jumbling together later developments with primitive
conceptions, the current thought of Gotama's day is
here deduced, for the specific purpose of interpreting
the Majjhima Nikaya, from the Majjhima Nikaya itself,
— supplemented, where necessary, from the (probably)
contemporary Digha Nikaya and the Vinaya.
Naturally, current brahmin tenets (their ceremonial
and even their arrogant pretensions are not relevant
here) are the first matter to set out. The brahmins'
fivefold code for achieving the ideal (by brahmins) is
formulated in our 99th Sutta as consisting of —
1. The Truth (sacca).
2. Austerities (tapas).
3. Chastity (brahmacariya).
4. Study (of Vedic lore), and
5. Munificence (caga) — i.e., to brahmins.
These five avenues to the higher life, Gotama
XX FURTHER DIALOGUES OF THE BUDDHA.
scouted as being merely the heart's apprenticeship
and propaedeutic, serving only to purge men from wrath
and malevolence. So, when the conversation turns
(as it very often does turn, with brahmin interlocutors)
on how to attain ' union with Brahma,'^ Gotama
affirms that this, rightly understood, is approached not
by the foregoing f[VQ avenues, but through the moral
virtues of universal goodwill and pity, compassion
and equanimity. * Union with Brahma' is really a
poor thing, based on groundless assumptions con-
cerning * God ' and the divine governance of the
universe, and wholly unsatisfying to the thinking mind,
though helpful possibly as a stepping-stone for weaker
brethren (Sutta 97).
The like criticisms apply also to the Jatilas, who
were orthodox brahmin ascetics, tending the sacred
fire and bathing thrice a day in order to wash away the
evil within (Vin. I, 31 et seqq).
Among sects not exclusively brahmin the pioneers
were the Paribbajakas, or * Wanderers ' (of both
sexes), whose creed is formulated — e.g. in the 78th
and 79th Suttas of the Majjhima Nikaya — as a belief
in perfect bliss hereafter for the purged self, and as a
conviction that this bliss can be won in the ' peerless '
life, by freedom from all evil in (i) acts, (ii) words,
(iii) aims and (iv) mode of livelihood (Majjhima II, 24).
All these four standards of conduct were incorporated
bodily in Gotama's Noble Eightfold Path ; and the
last of the four gave to the separate sect of the
Ajlvakas {' Mendicants ') their specific name. As will
be seen from (e.g.) our iith and 13th Suttas, the
Wanderers claimed to be identical with Buddhists in
tenets and teaching. Gotama's rejection of their
claim is indicated at Vin. I, 39, in connection with the
1 Brahmanam sahavyataya maggo (Majjhima II. 195), lit.
' path to union with Brahmas.' In contradistinction to the
Upanishads, the Buddhist Nikayas (see Dialogues I. 298) ignore
the neuter and impersonal brahman, here substituting the mas-
culine and personal Brahma. (Cf. M. III. loi : — Brahmuno
sahavyatarh uppajjeyyam.)
INTRODUCTION. XXI
conversion of the brahmins Sariputta and Moggallana,
who were Wanderers under Sanjaya and aimed at the
goal of Deathlessness (amata), — which to them then
probably meant the Brahma heavens. Their con-
version followed on the recognition that Gotama dealt
not with effects but with causes, and that he went to
the root of the matter by teaching how causal states of
consciousness arose and could be banished for ever.
Throughout the Nikayas, Gotama's polemic is
focussed (outside Wanderers and brahminism) on
six non-orthodox sects, — the heads of which were
(i) Parana Kassapa, (ii) Makkhali Gosala (the Ajlvaka),
(iii) Ajita Kesakamball, (iv) Pakudha Kaccayana,
(v) Nataputta the Nigantha or Jain, and (vi) Sanjaya
Belatthiputta. Their respective tenets — which are set
out, but without names, in (e.g.) our 76th Sutta — are
most conveniently studied in detail in the Samanfia-
phala Sutta of the Digha Nikaya {Dial. I, 66-75).
The names are there given in each case with the
following (Buddhist) summaries of their views: —
(i) Parana Kassapa taught that it did not matter
whether actions were good or bad.
(ii) Makkhali the Ajlvaka taught "purification through
transmigration," i.e. pain ends only when the allotted
term of successive existences has been completed.
(iii) Ajita held the theory of '* annihilation " of the
individual at his physical death.
(iv) Pakudha held the theory of ''seven elementary
substances" (earth, water, fire, air, ease, pain, and the
soul), which are eternal and aloof, so that " there is
neither slayer nor causer of slaying, hearer nor speaker,
knower nor explainer."
(v) Nataputta the Jain held the theory of " the four-
fold bond " of self-restraint whereby evil is washed
away and kept at bay. As elaborated in (e.g.) our
1 01 St Sutta, the Jains held that each individual's lot
follows from his former actions. Hence, by expiation
and purge of former misdeeds and by not committing
fresh misdeeds, nothing accrues for the future ; and
as nothing accrues for the future, former misdeeds
XXll FURTHER DIALOGUES OF THE BUDDHA.
die away, and so eventually all 111 passes away.
(Cf. Sutta 56.)
(vi) Safijaya showed "his manner of prevarication'*
by committing himself to nothing, i.e. he was an
agnostic pure and simple.
Gotama's attitude to rival creeds is indicated by
the rules laid down for admitting converts. The
general rule, as enunciated in (e.g.) our 73rd Sutta,
was to require a probation of four months before
enrolling as a Buddhist bhikkhu or ' Almsman ' a
proselyte from another sect. But an exception was
made (see Vin. I, yi=S.B.E. xiii, 190) in favour of
converted Jatilas. These ascetic brahminical ' fire
worshippers ' were to be enrolled as Almsmen forth-
with, without probation, — on the express ground that
they " hold the doctrine that actions receive their
reward, and that our deeds have their result." This
exception was extended— perhaps later — to all brah-
mins, as will be seen from Suttas 7 and 92. Mental,
and therefore moral (D. I, 124), responsibility was the
keystone to Gotama*s position ; nor did he ever hold
parley with any who denied this fundamental principle
of his teaching. Thus, at the end of the 71st Sutta,
Gotama, in affirming the spiritual barrenness of the
primarily ascetic Ajlvakas (to whom in all probability
he had originally attached himself in his early ascetic
days), could not * call to mind ' a single Ajlvaka
throughout the aeons who had risen to Arahatship, and
only one solitary individual who even ' got to heaven,'
— that solitary individual being, like the orthodox
Jatilas, a karnma-vadin and kiriya-vddin.
For Gotama (p. 304, etc.) teleology and philosophic
speculation had no message. On this side, he was
avowedly an agnostic, refusing to waste his time on things
irrelevant to the " grand business " of right living, based
on right thinking ; the good life was the only thing
that mattered. Mortal Ills were the dominant fact of
life ; and his claim for himself (infra, p. 99) was that
from the outset he had consistently preached his own
original doctrine, known as the Four Noble Truths of
INTRODUCTION. XXIU
(i) 111, (ii) the uprisin,^ of 111, (iii) the ending of 111, and
(iv) the course by which 111 could be ended here and
now. That course was the Noble Eightfold Path, —
(i) right outlook, (ii) right aims, (iii) right speech,
(iv) right action, (v) right mode of livelihood, (vi) right
effort, (vii) right mindfulness, and (viii) right concen-
tration. Of these the second, third, fourth and fifth,
as has been seen, were borrowed from the Wanderers
en bloc. The significant departure is in the first of
Gotama's categories — right outlook, — deliberately-
placed in the forefront in order to affirm the
sovereignty of mind and thought. Right thinking
was the preface and the key to everything else in the
higher life, and ignorance, or lack of understanding,
was the root of all evil. The first duty of man was
to comprehend and see all phenomena of life as a
process of causal law (pp. 187-8) : — If this is, that
comes about ; if this arises — or passes away — so does
that too. The Deliverance for which men yearned in
a hereafter was to be won here and now, through the
mind, by right thinking, by * seeing and knowing '
phenomena aright, by those right states of conscious-
ness which are the theme of the first Sutta of this
book. And in the forefront here came the extirpation
of the asavaSy or ' Cankers ' (see infra, p. 2 note 4 and
p. 15, note i). Originally three in number in early
Buddhism, the ' Cankers ' — sensuous pleasure, belief
in personal immortality, and blank ignorance of the
causal truth of things — forbade all possibility of
newness of mental life, as being not a^i(Tei<^ but deadly
€^€19. With their extirpation right conduct followed
almost as a corollary, with Arahatship as the crown of
a strenuous life of mental and moral culture.
One other matter requires mention, and it is a
matter of significance. While the term asava (but
not its connotation) may well have been borrowed
from or through the Jains, the inclusion in Buddhism
of metta ( = carltas, or active goodwill towards
mankind and all creation) cannot be assigned with
probability to a pre-Buddhist source, but marks an
XXIV FURTHER DIALOGUES OF THE BUDDHA.
original and independent contribution to the evolution
of India's religious thought. Unlike the early rishis
of Majjhima I. 378 and II. 155, whose psychic powers
might be exercised in anger to blast a country-side or
to burn to a cinder an unwelcome visitor, the Buddhist
Almsman was trained — as a condition precedent to
attaining Arahatship — to embrace the whole universe
in radiant thoughts of goodwill and of pity and com-
passion,— an ideal stedfastly to be maintained even
during death by torture, as in the striking ' Parable of
the Saw ' at p. 90 infra. The significance, present
and future, of this spirit of altruism in Buddhism has
been set forth with much cogency in Dr. K. T.
Saunders' Epochs of Bitddhisni,
Remote as is this doctrine from either formal brah-
minism, with its ritual of worship of Brahma, or from
the Wanderers' passion for union with a Supreme Self
in bliss everlasting, Gotama (or his followers for him)
did not hesitate to appropriate to his teachings the
nomenclature of his forerunners. With practical
sagacity, he (or they) appropriated current terms and
familiar nomenclature. Thus, while retaining the ac-
cepted doctrines of transmigration and of ' gods,' he was
the true ' brahmin ' and master of the ' threefold lore ' ; he
was the true ' superman ' (maha-purisa), the true victor
(jina), the true saint (arahant), and the veritable Truth-
finder (tathagata). He borrowed from brahminism the
title of Almsman (bhikkhu) for his enrolled followers,
and called their enrolment (pabbajja) after the parib-
bajakas (Wanderers). But in each instance he altered
the connotation of the familiar terms which he retained
from the past, while importing into them his own novel
content of meaning. The old labels were reassuring,
even though the wine was a new brand.
:. MDLA-PARIYAYA-SUTTA.
HOW STATES OF CONSCIOUSNESS ORIGINATE.
[1] Thus have I heard. Once when the Lord was
staying at Ukkattha in the Subhaga grove under the
great sal-tree, he addressed the Almsmen, saying : —
Almsmen ! Lord, said they in answer. Then said
the Lord : — I will expound to you how all states of
consciousness originate ; listen with attention and I
will speak. Yes, sir, said they in response to the
Lord, who then spoke as follows : —
Take the case of an uninstructed every-day man, who
takes no count of the Noble and is unversed and un-
trained in INJoble Doctrine ; who takes no count of the
Excellent ^ and is unversed and untrained in Excellent
Doctrine. Such a man (simply) perceives earth as
earth and, so perceiving it, conceives ideas of earth,
ideas of — in earth, from earth, my earth; and is content
with * earth.' And why ? — I say it is because he does
not comprehend it.
So too he perceives water as water, and, so per-
ceiving it, conceives ideas of water, ideas of — in water,
from water, my water; — and is content with 'water.'
And why.^ — I say it is because he does not com-
prehend it.
In just the same way originate his ideas about —
(i)fire, (2) air, [2J( 3) creatures, (4) gods, (5) Pajapati,^
(6) Brahma, (7) Abhassara deities, (8) Subhakinna
deities, (9) Vehapphala deities, (10) Abhibhu, [3] (11)
the Realm of Infinite Space, (12) the Realm of Infinite
^ The Noble and the Excellent (synonymous terms according to
Buddhaghosa) are simply Arahats (M. I, 280, 402, etc.), and are
not to be restricted (as Bu.) to Buddhas, Pacceka Buddhas, and
the (chief) disciples of Buddhas.
^ Identified by Bu. as Mara. For the following classes of
beings, see the 33rd Sutta of the Digha Nikaya, and cf. Sutta
No. 49 infra.
2 I. MtLA-PARIYAYA-SUTTA. M. i. 4.
Mind, (13) the Realm of Naught, (14) the Realm
of neither perception nor non-perception, (15) what is
seen, (16) what is heard, (17) what is sensed,^
(18) what is discerned,^ (19) unity, (20) multiplicity,
(21) universality, and (22) Nirvana.
[4] Then too there is the Almsman who is still
under training and has not yet won Arahatship, but
lives in earnest yearning for utter immunity from
the four Attachments. He recognizes earth as
earth ; but, having so recognized it, — ah ! let him
not conceive ideas of earth, ideas of — in earth,
from earth, my earth ; let him not rest content with
' earth.' And why ? — I say it is because he must bring
himself to comprehend it.
[Here follow similar paragraphs about water, fire,
air . . . etc. . . ., and (22) Nirvana.]
Then there is the Almsman who is an Arahat,^ in
whom the Cankers^ are no more, who has greatly
lived, whose task is done, who has shed his burthens
and has won his weal, whose bonds to life are now
no more, who by utter knowledge has found final
Deliverance. He too recognizes earth as earth ; but,
having so recognized it, he conceives no ideas of
earth, in earth, from earth, my earth ; nor does he
rest content with * earth.' And why i^ — I say it is
because he has come to comprehend it.
So too he recognizes water and the rest of these
^ Interpreted as representing the three other senses of smell,
taste and touch. Cf. Dialogues of the Buddha III, 127, n. 2.
2 I.e., grasped by the mind (m a n a s a) as a sixth sense.
^ Lit. worshipful. See Dial. Ill, 3, et seq., for the history
of this word, — used of non-Buddhists in Sutta 84 (II. 86). Cf.
infra p. 175.
^ For the four asavas (of pleasure, continuing existence, and
ignorance, with error superadded), see e.g. D. II, 84. (In our
2nd Sutta, as at the end of Suttas Nos. 4 and 9, the asavas are
three in number, i.e. without the outlook of error superadded.)
The asavas, so called (says Bu.) because they flow, would seem
to be running sores, or neoplasms of character, with their metas-
tases of evil, like physical cancers. I have called them * cankers,'
because of the metaphorical connotation which attaches to this
word, though not to ' cancer.'
M. i. 5. STATES OF CONSCIOUSNESS. 3
things ; he recognizes Nirvana as Nirvana, but,
having so recognized it, he conceives no ideas of
Nirvana, no ideas of — in Nirvana, from Nirvana,
my Nirvana ; nor does he rest content with ' Nirvana.'
And why ? — I say it is because he has come to com-
prehend it.
The Almsman who is an Arahat, in whom . . .
(etc., as in preceding paragraph, down to) . . . [5] nor
does he rest content with 'earth,' or ' water' and so forth.
And why ? — Because, say I, by the extirpation of lusts
he is freed from lusts ; because by the extirpation of hate
he is freed from hate ; because by the extirpation of
delusion he is freed from delusion.
The Truth-finder^ too, the Arahat all-enlightened,
also recognizes earth as earth ; but^ having so recognized
it, he conceives no ideas of earth, no ideas of — in earth
— from earth — my earth ; nor is he content with
* earth,' or with * water ' and so forth. [6] And why ?
— Because, say I, he has comprehended it to the full.^
The Truth-finder too . . . (etc., as in preceding
paragraph, down to) . . . And why? — Because, having
seen pleasure to be the root of 111, he sees how
continuing existence entails rebirths and that what-
ever has continuing existence is dogged by decay
and death. Therefore it is, say I, that by extirpating
all cravings, by lusting not after them, but by
destroying and abandoning and renouncing them all,
the Truth-finder has become all-enlightened, with utter
enlightenment.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
^ For this rendering of tathagata see J.R.A.S., 1898, Bud-
dhist Psychological Ethics (2nd edit., p. 270, n. 6), and Dialogues
I, 40, 263, etc. Just as J i n a is a title of the Buddha, so tatha-
gata is a synonym of the Jain titthakara, or ford-maker
(S.B.E. XLV, p. 320), — both terms being pre-buddhistic, like
arahant, bhagavant, etc.
At e.g. M. I, 140 tathagata is used as a synonym of
arahat. Cf. D. I, 27 (hoti tathagato param marana),
on which Bu. says : sat to tathagato ti adhippeto.
2 Reading parihnat-antarii, with Bu. (M.A. I, 52}.
II. SABB-ASAVA-SUTTA. M. i. 7.
II. SABB-ASAVA-SUTTA.
COPING WITH CANKERS.
Thus have I heard. Once when the Lord was
staying at Savatthi In Jeta's grove in Anathapindika's
pleasaunce, the Lord addressed the Almsmen, saying —
Almsmen! Lord, said they in answer. Then the
Lord spoke these words : I will expound to you how
to subdue all the Cankers ; listen with [7] attention
and I will speak. Yes, sir, said they in response to
the Lord, who then spoke as follows : —
I say that it is only in him who knows and sees, and
not in him who neither knows nor sees, that there is
extirpation of the Cankers. Now, what does he know
and see whose Cankers are extirpated ? Why, he
knows and sees what thinking is founded aright and
what is wrongly founded. If a man's thinking is
wrong, then not only do Cankers arise which had not
arisen before, but also those which had already risen
now grow apace. If, however, his thinking is right,
then not only do those Cankers not arise now which
had not arisen before, but also those which had already
arisen are now got rid of.
Cankers are to be got rid of (i) some by scrutiny,
(2) some by restraint, (3) some by use, (4) some by
endurance, (5) some by avoidance, (6) some by removal,
and (7) others by culture.
I. What are the Cankers which are to be got rid of
by scrutiny ? — Take the case of the uninstructed every-
day man, who, having no vision of them that are Noble
and of them that are Excellent, and being unversed
and untrained in their Doctrine, does not understand
either what mental states are, or what mental states are
not, proper to be entertained. Accordingly, as he does
not understand either, he entertains mental states
which he should not entertain and fails to entertain
those he should. Now, what are the mental states
which he entertains though he should not ? — Why,
M. i. 8. COPING WITH CANKERS. 5
those States by the entertainment of which the Cankers
— of sensuous pleasure or of continuing existence or of
ignorance — either arise where they had not arisen
before or grow apace where they had arisen already.
What, now, are the mental states which he does not
entertain though he should ? — Why, those states by
the entertainment of which those three Cankers either
arise where they had not arisen before or grow apace
where they had arisen already. Thus, [8] by enter-
taining mental states which he should not entertain and
by not entertaining those which he should, not only do
fresh Cankers arise but also the old ones grow apace.
In his wrong-headedness, he asks himself — (i.) Was I
in ages past ? (ii.) Was I not in ages past ? (iii.) What
was I then ? (iv.) How was I then ? (v.) From what
did I pass to what ? (vi.) Shall I be in ages to come ?
(vii.) Shall I not be in ages to come? (viii.) What
shall I then be ? (ix.) How shall I then be ? (x.) From
what shall I pass to what ? Or, again, it is Self to-day
about which he is in doubt, asking himself — (i.) Am I ?
(ii.) Am I not? (iii.) What am I ? (iv.) How am I ?
(v.) Whence came my being ? (vi.) Whither will it
pass? In his wrong-headedness one or other of six
wrong outlooks emerges as true and trustworthy : —
(i.) I have a Self, (ii.) I have not a Self, (iii.) By
Self I perceive Self, (iv.) By Self I perceive non-self.
(v.) By non-self I perceive Self, (vi.) Or his error is
to hold that this speaking and sentient Self of his —
which is experiencing the fruits of good and of bad
conduct in this or that earlier existence — has always
been, and will always be, an everlasting and changeless
Self, which will stand fast so long as heaven and earth
stand fast. This is called perversion to error, seizure
by error, the jungle of error, the schism of error, the
writhing in error, the bondage of error. While he is
fast in the bondage of error, I say that the uninstructed
everyday man is never freed from birth, decay, and
death, from sorrow, lamentation and tribulation, is
never freed from 111. Now the instructed disciple of
the Noble, who has vision of the Noble and Excellent
6 II. SABB-ASAVA-SUTTA. M. i. 9.
and is versed and well-trained in their Doctrine, under-
stands what mental states his mind should entertain
and what states it should not entertain ; and accord-
ingly [9] he does not entertain those states he should
not entertain but does entertain those he should.
Now, what are the mental states which he should not,
and does not, entertain ? — Why, those states by enter-
tainment of which the Cankers of sensual pleasure,
continuing existence or of ignorance either arise where
they had not arisen before or grow apace where they
had already arisen. And what are the mental states
he should, and does, entertain ? — Why, those states by
entertainment of which those same Cankers either do
not arise if they have not arisen before or, having arisen
before, now pass away. If he entertains not the mental
states which he should not entertain but does entertain
those he should, then not only will the Cankers which
have not arisen before not arise now, but also those
which had before arisen now pass away. His mind is
engaged aright with entertaining the Four Noble
Truths, namely : — This is 111 ; this is the origin of 111 ;
this is the cessation of 111 ; this is the way that leads to
the cessation of 111. He rids himself of the three
Bonds — of individuality, doubt and the virus of ' good
works.' These are called the Cankers which are to be
got rid of by scrutiny.
2. What are the Cankers to be got rid of by
restraint ? — Take the case of a Brother who has got
his eye under restraint. Whereas lack of restraint of
the eye would entail the arising of Cankers that
destroy and consume, no such Cankers arise for him
who has his eye under restraint. [Similar sentences
follow about hearing, smell, taste, touch and mind.]
[10] These are called the Cankers which are to be
got rid of by restraint.
3. What are the Cankers to be got rid of by use ?
Take the case of an Almsman who, duly and advisedly,
exercises the use of robes — only to keep off cold, heat,
gadflies, mosquitoes, scorching winds, and contact with
creeping things, and to veil the parts of shame. Duly
M. i. II. COPING WITH CANKERS. 7
and advisedly he exercises the use of alms received —
neither for pleasure nor for delight, neither for ostenta-
tion nor for display, but only to support and sustain
his body, to save it from hurt and to foster the higher
life, thereby putting from him the old feelings and
not breeding new feelings, but ensuring progress
and the blameless lot and well-being. Duly and
advisedly he exercises the use of lodging — only to
keep off cold, heat, gadflies, mosquitoes, scorching
winds and contact with creeping things, to dispel the
dangers which the seasons bring, and to enjoy
seclusion. Duly and advisedly he exercises the use
of medical comforts and of his supply of medicaments —
only to keep off pain felt and to minimize harm.
Whereas shortcomings in use would entail the arising
of Cankers that destroy and consume, no such Cankers
arise for him whose use is in the right. These are
called the Cankers to be got rid of by use.
4. What are the Cankers to be got rid of by
endurance ? — Take the case of an Almsman who, duly
and advisedly, has grown patient of cold and heat, of
hunger and thirst, patient of gadflies, mosquitoes,
scorching winds and contact with creeping things,
patient of abusive and hurtful language, inured to
endurance of the advent of all those bodily feelings
which are painful, acute, sharp, severe, wretched,
miserable, or deadly. Whereas lack of endurance
would entail the arising of Cankers that destroy and
consume, no such Cankers arise for him who has
endurance. These are called the Cankers which are
to be got rid of by endurance.
5. What are the Cankers to be got rid of by avoid-
ance ? — Take the case of an Almsman who, duly and
advisedly, avoids a savage elephant or horse or steer
or dog, or avoids a snake, the stump of a tree, a briar
patch, [11] a tank, a precipice, a refuse-pool or rubbish
shoot. Duly and advisedly, he avoids either sitting in
such unseemly places, or frequenting such unseemly
resorts, or cultivating such bad friends as would lead
the discreet among his fellows in the higher life to con-
8 II. SABB-ASAVA-SUTTA. M. i. 12.
elude he had gone astray. Whereas failure to avoid
would entail the arising of Cankers that destroy and
consume, no such Cankers arise for him who knows
how to avoid. These are called the Cankers which are
to be got rid of by avoidance.
6. What are the Cankers to be got rid of by removal ?
Take the case of an Almsman who, duly and advisedly,
rejects, discards, dispels, extinguishes and annihilates
all those thoughts of sensual pleasure, malevolence and
malice that have already arisen ; who rejects, dis-
cards, dispels, extinguishes and annihilates all evil and
wrong mental states which have not yet arisen within
him. Whereas failure to remove these would entail
the arising of Cankers that destroy and consume, no
such Cankers arise for him who knows how to remove
them. These are called the Cankers which are to be
got rid of by removal.
7. What are the Cankers to be got rid of by culture ?
Take the case of an Almsman who, duly and advisedly,
cultivates the factors of enlightenment — to wit, self-
collectedness, study of the Doctrine, strenuous effort,
zest, tranquillity, rapt concentration, and poised
equanimity — based each and all on aloofness, passion-
lessness and cessation, with renunciation as the crown.
Whereas failure to cultivate these things would entail
the arising of Cankers that destroy and consume, no
such Cankers arise for him who cultivates them aright.
These are called the Cankers which are to be got rid
of by culture.
The Almsman in whom the Cankers are gone which
are severally to be got rid of by scrutiny, by restraint,
by use, by endurance, by avoidance, [12] by removal
and by culture — he it is who is said to have all the
Cankers in restraint ; he has cut off craving, shed his
bonds, and, by fathoming false pride, has made an end
of 111.
Thus spoke the Lord. * Glad at heart, those Alms-
men rejoiced in what the Lord had said.
M. i. 13. UNWORLDLY GOODS. 9
III. DHAMMA-DAYADA-SUTTA.
UNWORLDLY GOODS.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, he addressed the attentive Almsmen as
follows : —
Seek to be partakers, Almsmen, not of the world's
goods but of my Doctrine ; in my compassion for you,
I am anxious to ensure this. Should you be partakers
of the world's goods and not of my Doctrine, then not
only will you, my disciples, be blamed for so doing, but
also I, as your teacher, shall be blamed on your
account. If, on the other hand, you partake of my
Doctrine and not of the world's goods, then not only
will you, my disciples, escape blame for so doing, but also
I, as your teacher, shall escape blame too. Therefore,
be partakers of my Doctrine and not of the world's
goods ; out of compassion for them, I would have all
my disciples partake of my Doctrine and not of the
world's goods.
Suppose my meal is over and that I have finished
and ended, after having had my fill and enough ; and
assume that of my alms there is some over, to be
thrown away, when there arrive two Almsmen, [13]
half dead with hunger and exhaustion, to whom I
say that I have finished my own meal and do not want
any more, but that of my alms there is some over, to
be thrown away ; that they can eat it if they like, but
that, if they do not, I shall either throw it away where
no grass grows or fling it into water where no living
things dwell. ^ Suppose now one Almsman thinks :
The Lord has finished eating all he wants but has left
some food which, if we do not eat it, he will now throw
away. Now the Lord has told us to partake of his
Doctrine and not of the world's g-oods — of which alms
^ I.e. so as not to harm life in any form. See S.B.E. XX, 219,
and cf. Jainism.
lO III. DHAMMA-DAYADA-SUTTA. M. i. 14.
is one ; and I had better not eat but fast on till the
morrow, notwithstanding my hunger and exhaustion.
Suppose then that, not partaking of the alms over, this
first Almsman patiently fasts on till the morrow comes.
But suppose the second Almsman thinks : The Lord
has had his own meal but there remains food over
which he will only throw away if we do not eat it.
Why should not I, by eating thereof, pass the night
and next morning in relief from my hunger and ex-
haustion ? Assume, now, that this second Almsman
does eat, and so relieves his hunger and exhaustion
before the morrow comes. Albeit he does so and re-
lieves his necessity, yet I should hold the first
Almsman in greater honour and esteem. And why ? —
Because the first Almsman's abstention will long con-
duce to curtailment of wants, to contentment, to pur-
gation of evil, to virtuous satisfaction and to the
strenuous life. Therefore, Almsmen, be ye partakers
not of the world s goods but of my Doctrine ; in my
compassion for you all, I am anxious to ensure this.
Thus spoke the Lord, who thereupon rose and
passed to his own cell.
The Lord had not long been gone when the
reverend Sariputta addressed the Almsmen, saying :
Your reverences. Reverend sir, [14] said they in
response. Then said Sariputta : In what respects,
while their teacher leads the Life Apart, do his disciples
either cultivate, or not cultivate, the same detachment
of the inner life ?
We would have travelled from afar to learn the
meaning of this from Sariputta's lips. Pray, vouchsafe
to explain it, and we will treasure up your words.
Then, reverend sirs, hearken and pay attention and
I will speak.
Yes, reverend sir, said they in response to Sari-
putta, who went on to speak as follows : —
Take the case that, while their teacher leads the life
apart, his disciples fail to cultivate the same aloofness
of the inner life, do not put from them those states
of mind which their teacher has bidden them put
M. i. 15. UNWORLDLY GOODS. I I
from them, but are luxurious and have but a loose
grip of the truth, are foremost in backsliding, and in-
tolerant of Renunciation's yoke. Herein, first the
seniors are trebly blameworthy, — first, that, while
their teacher leads the life apart, his disciples do not
cultivate the same detachment in the inner life ;
secondly, that they do not put from them those states
of mind which their teacher has bidden them put from
them ; and thirdly, that they are luxurious and have
only a loose grip of truth, are to the forefront in back-
sliding and intolerant of Renunciation's yoke. Blame
attaches to the seniors in these three ways. And the like
threefold blame attaches also to those of middle standing
and to the juniors. These are the respects in which,
while their teacher leads the life apart, his disciples do
not cultivate the same aloofness of the inner life.
Next, what are the respects in which, while their
teacher leads the life apart, his disciples [15] cultivate
the like aloofness of the inner life ? — Take the case
that, while their teacher leads the life apart, his disciples
also cultivate aloofness in the inner life, put from them
those states of mind which their teacher bids them put
from them, are not luxurious, have no loose grip of the
truth, are intolerant only of backsliding and are fore-
most in Renunciation. Herein, first the seniors are
trebly praiseworthy, — firstly, that while their teacher
leads the life apart, they cultivate the same aloofness In
the inner life ; secondly, that they put from them those
states of mind which their teacher has bidden them put
from them ; and thirdly, that they are not luxurious,
have no looseness of grip on the truth, are intolerant
only of backsliding, but are to the forefront in Re-
nunciation. Praise attaches to the seniors in these
three ways. And the like threefold praise attaches
also to those of middle standing and to the juniors.
These are the respects in which, while their teacher
leads the life apart, his disciples cultivate the like
aloofness of the inner life.
Yes, sirs, greed is vile, and vile is resentment.
To shed this greed and this resentment, there is
12 III. DHAMMA-DAYADA-SUTTA. M. i. l6.
the Middle Way which gives us eyes to see and
makes us know, leading us on to peace, insight,
enlightenment and Nirvana. What is this Middle
Way ? — Why, it is naught but the Noble Eightfold
Path of right outlook, right aims, right speech,
right action, right means of livelihood, right effort,
right mindfulness, and right concentration ; this,
Almsmen, is the Middle Way. Yes, sirs ; anger is vile
and malevolence is vile, envy and jealousy are vile,
niggardliness and avarice are vile, hypocrisy and deceit
are vile, imperviousness [16] and temper are vile, pride
and arrogance are vile, inflation is vile, and indolence
is vile ; for the shedding of inflation and indolence
there is the Middle Way — giving us eyes to see,
making us know, and leading us on to peace, insight,
enlightenment and Nirvana — which is naught but that
Noble Eightfold Path.
Thus spoke the reverend Sariputta. Glad at heart,
those Almsmen rejoiced in what he had said.
IV. BHAYA-BHERAVA-SUTTA.
OF BRAVING FEARS.
Thus have I heard. Once when the Lord was
staying at Savatthi in J eta's grove, in Anathapindika's
pleasaunce, there came to him the brahmin Janussoni
yvho, after due exchange of the greetings and compli-
ments of politeness and courtesy, seated himself to one
side and said : —
These young men who, following the reverend
Gotama and believing in him, have gone forth as
Pilgrims from home to homelessness, — all of them
have him as their leader, warden and guide ? And the
whole company of them are adherents of his tenets ?
Quite so, brahmin ; quite so ; it is just as you say.
It is hard, Gotama, to brave life in the wilds and
depths of the forest, far from the haunts of men;
solitude is hard to endure ; to live alone is joyless ;
M. i. 17. OF BRAVING FEARS I 3
and methinks forests are killing to the mind of an
Almsman who does not attain to rapt concentration.
[17] Quite, so, brahmin ; quite so ; it is just as you
say. I myself thought the very same thing in
the days before my full Enlightenment when as yet I
was not fully enlightened but was only a Bodhisatta.
But, even so, I bethought me that : Recluses and
brahmins who without purity — of act — of word —
of thought — or of livelihood — take to living in the
wilds, all of them, by reason of their impurity and its
attendant corruption, evoke fear and dread from within
themselves. But it is not in impurity but in purity
that I take to a life of solitude in the wilds ; I am one
of the Noble Brotherhood who in purity enter on such
life. This consciousness of purity within, brahmin,
braced me with confidence to live in the wilds.
I bethought me that : Recluses and brahmins living
in the wilds are beset with fear and dread if they are
covetous and pleasure-loving, and accordingly corrupt
— [18] or malevolent and malignant, and corrupt
accordingly — or are corrupt either by being given
over to sloth and torpor, or by being puffed-up and
disordered in mind, or by harbouring perplexity and
doubts, or by [19] exalting themselves and disparaging
others, or by being aghast and affrighted, or by
acquisitiveness and love of distinction, or by being
indolent and slack, [20] or by being bewildered and
flustered, or by being unstable and wandering, or wit-
less and drivelling. With me it is not so ; none of
these defects are mine as I take to a life of solitude in
the wilds ; I am one of the Noble Brotherhood who,
without any one of these defects and without their
attendant corruption, enter on the solitary life in the
wilds and depths of the forest, far from the haunts of
men. This consciousness braced me with confidence
to live in the wilds.
There came to me the thought that, on the special and
outstanding nights of each fortnight, I would seek out
haunted shrines and altars in woodland or forest or
under tutelary trees and there abide, in those awesome
14 IV. BHAYA-BHERAVA-SUTTA. M. i. 21.
and grisly scenes, — perchance there to discover fear
and dread. So, in due season, on such nights, I took
up my abode in those awesome and grisly scenes. As
I abode there, either an animal passed along, or a
peacock [21] knocked off a branch, or the wind rustled
the fallen leaves, so that I thought this must surely be
fear and dread coming. Thought I : — Wherefore am
I doing nothing but await the coming of fear and
dread.'* Come as they may, I, just as they find me,
will even so overcome them, without changing my
posture for them. I was pacing to and fro when fear
and dread came upon me ; 1 continued to pace to and
fro till I had overcome them, neither standing still nor
sitting nor lying down. If I was standing still when
fear and dread came upon me, I continued to stand
still, and neither paced to and fro nor sat nor lay
down, until I had overcome them. If I was seated
when they came upon me, sitting I remained till I had
overcome them, neither lying down nor standing still
nor pacing to and fro. If I was lying down when fear
and dread came upon me, lying down I remained till I
had overcome them, — neither sitting down nor stand-
ing still nor pacing to and fro.
Now, brahmin, there are some recluses and brahmins
who say night is day and day is night ; ^ but I say this
shews the delusion in which they live. Night to me is
night, and day is day. Of me, if of anyone, it can
truly be affirmed that, in me, a being without delusions
has arisen in the world, for the w^al and welfare of
many, out of compassion towards the world, for the
good, the weal, and the welfare of gods and men.
Strenuous effort won for me perseverance that never
flagged ; there arose in me mindfulness that knew no
distraction, perfect tranquillity of body, stedfastness of
mind that never wavered. Divested of pleasures of
sense, divested of wrong states of consciousness, I
entered on, and abode in, the First Ecstasy with all its
zest and satisfaction, — a state bred of inward aloofness
^ I.e. by Kasina meditations on white and black, respectively.
Cf. Sutta No. 77,— M. II, 14-15.
M. i. 22. OF BRAVING FEARS I 5
but not divorced from observation and reflection. As
I rose above reasoning and reflection, I entered on,
and abode in, the Second Ecstasy [22] with all its zest
and satisfaction, — a state bred of rapt concentration,
above all observation and reflection, a state whereby
the heart is focussed and tranquillity reigns within.
By shedding the emotion of zest, I entered on, and
abode in, the Third Ecstasy, with its poised equanimity,
mindful and self-possessed, feeling in my frame the
satisfaction of which the Noble say that poise and
mindfulness bring abiding satisfaction. By putting
from me both satisfaction and dissatisfaction, and by
shedding the joys and sorrows I used to feel, I entered
on, and abode in, the Fourth Ecstasy, — the state that,
knowingneithersatisfaction nor dissatisfaction, is the con-
summate purity of poised equanimity and mindfulness.
With heart thus stedfast, thus clarified and purified,
clean and cleansed of things impure, tempered and apt
to serve, stablished and immutable, — it was thus that I
applied my heart to the knowledge which recalled my
earlier existences. I called to mind my divers exist-
ences in the past, — a single birth, then two . . ,
[and so on to~\ , , , 2. hundred thousand births,
many an aeon of disintegration of the world, many
an aeon of its redintegration, and again many an
aeon both of its disintegration and of its redintegration.
In this or that former existence, I remembered,
such and such was my name, my sept, my class, my
diet, my joys and sorrows, and my term of life.
When I passed thence, I came by such and such
subsequent existence, wherein such and such was my
name and so forth. Thence I passed to my life here.
Thus did I call to mind my divers existences of the
past in all their details and features. — This, brahmin,
was the first knowledge attained by me, in the first
watch of that night,^ — ignorance dispelled and know-
^ According to the Vinaya version (S.B.E. XIII, 75), only the
Chain of Causation occupied the Buddha's mind during all three
watches of the seventh night after attaining Buddhahood.
According, however, to the (later) Jataka (I, 75), this night was
1 6 IV. BHAYA-BHERAVA-SUTTA. M. i. 23.
ledge won, darkness dispelled and illumination won, as
befitted my strenuous and ardent life, purged of self.
That same stedfast heart I now applied to knowledge
of the passage hence, and re-appearance elsewhere, of
other beings. With the Eye Celestial, which is pure
and far surpasses the human eye, I saw beings in the
act of passing hence and of re-appearing elsewhere, —
beings high and low, fair or foul to view, in bliss or
woe ; I saw them all fai'ing according to their past.
Here were beings given over to evil in act word and
thought, who decried the Noble and had a wrong
outlook and became what results from such wrong out-
look ;— -these, at the body's dissolution after death,
made their appearance in states of suffering, misery
and tribulation and in purgatory. Here again were
beings given to good in act [23] word and thought,
who did not decry the Noble, who had the right out-
look and became what results from right outlook ; —
these, at the body's dissolution after death, made their
appearance in states of bliss in heaven. All this did
I see with the Eye Celestial ; and this, brahmin, was the
second knowledge attained by me, in the second watch
of that night, — ignorance dispelled and knowledge
won, darkness dispelled and illumination won, as be-
fitted my strenuous and ardent life, purged of self.
That same stedfast heart I next applied to know-
ledge of the eradication of Cankers. I comprehended,
aright and to the full. 111, the origin of 111, the cessation
of 111, and the course that leads to the cessation of 111.
I comprehended, aright and to the full, what the
Cankers were, with their origin, cessation, and the
course that leads to their cessation. When I knew
this and when I saw this, then my heart was delivered
the actual night of attaining Buddhahood and the first two
watches of this night were absorbed (as in this Sutta) by the
pubbe-ni vasa-fiana and the dibba-cakkh u-n a na of this
and the next paragraph. In the Jataka version the third watch
alone is reserved for the Chain of Causation, — here replaced (as
at I Digha 93) by the Four Noble Truths and by a parallel
series of four truths concerning the three Cankers.
M. i. 24. OF BRAVING FEARS I 7
from the Canker of sensuous pleasure, from the Canker
of continuing existence, and from the Canker of ignor-
ance ; and to me thus delivered came the knowledge
of my Deliverance in the conviction — Rebirth is no
more ; I have lived the highest life ; my task is done ;
and now for me there is no more of what I have been.
This, Brahmin, was the third knowledge attained by me,
in the third watch of that night. — ignorance dispelled
and knowledge won, darkness dispelled and illumina-
tion won, as befitted my strenuous and ardent life,
purged of self.
Yet it may be, brahmin, that you imagine that even
to-day the recluse Gotama is not void of passion, hate
and delusion, and therefore takes to living in the wilds
and depths of the forest, far from the haunts of men.
Not so. I live the solitary life because therein I see
a twofold good ; — I see my own well-being here and
now, and I have compassion on them that come after.
Compassion indeed, Gotama, for them that come
after, — [24] befitting the Arahat all-enlightened !
Excellent, Gotama; excellent! It is just as if a man
should set upright again what had been cast down, or
reveal what was hidden away, or tell a man who had
gone astray which was his way, or bring a lamp into
darkness so that those with eyes to see might see the
things about them, — even so, in many a figure, has the
reverend Gotama made his Doctrine clear. I come to
Gotama as my refuge and to his Doctrine and to his
Confraternity ; I ask him to accept me as a follower
who has found an abiding refuge from this day on-
ward while life shall last.
V. AxNANGANA-SUTTA.
OF BLEMISHES.
Thus have I heard. Once when the Lord was
staying at Savatthi in J eta's grove in Anathapindika's
pleasaunce, the reverend Sariputta addressed the
Almsmen as follows : —
There are four types of individuals in the world : —
(i.) The blemished man who does not realize aright the
blemish within him ; (ii.) the blemished man who does
realize it aright; (iii.) the unblemished man who does
not realize aright that he is unblemished within ; and
(iv.) the unblemished man who does realize it aright.
In the first pair— of the blemished— the second ranks
high and the first low ; and similarly [25] in the second
pair the second ranks high and the first low.
Hereupon the reverend Maha-Moggallana asked
Sariputta what was the cause and what were the con-
ditions whereby one of the two with blemishes, and
one of the two without blemishes, was ranked high
and the other low.
Reverend sir, answered Sariputta, it is to be expected
of the man who is blemished but does not realize it,
that he will not develop will-power, will not exert him-
self nor work to shed his blemishes ; he will die with
heart corrupt and with his blemishes still upon him, a
prey to passion, hate and delusion. It is just like a brass
bowl brought home from bazaar or stithy covered
with dust and dirt, never to be used or scoured by its
owners, but just flung aside among the dust. Pray,
would such a bowl grow fouler and fouler till it became
filthy ? — Yes, sir. — Just in the same way the man with
blemishes which he does not realize aright, may be
expected not to develop will-power . . . delusion.
On the other hand, it is to be expected of the man
with blemishes which he does realize aright, that he
will develop will-power, will exert himself, will work to
i8
M. i. 26. OF BLEMISHES. 19
shed his blemishes, and will die with heart uncorrupt
and without blemish, quit of passion, hate and delusion.
It is just like a brass bowl brought home from bazaar
or stithy covered with dust and dirt, to be used and
scoured by its owners and not to be flung aside among
the dust. [26j Pray, would such a bowl grow cleaner
and cleaner till it became spotless ? — Yes, sir. — Just in
the same way the man with blemishes which he realizes
aright, may be expected to develop will-power . . .
quit of passion, hate and delusion.
Of the man who is without blemish but does not
realize it aright, it is to be expected that his mind will
dwell on seductive ideas and that in consequence
passion will degrade his heart ; he will die with heart
corrupt and with his blemishes still upon him, a prey to
passion, hate and delusion. It is just like a brass
bowl brought home from bazaar or stithy clean and
bright, never to be used or scoured by its owners but
just flung aside among the dust. Pray, would such a
bowl grow fouler and fouler till it became filthy ? —
Yes, sir. — Just in the same way the man who is with-
out blemish but does not recognize it aright, may be
expected to let his mind dwell on seductive ideas and
in consequence to have his heart degraded by passion,
so that he will die with heart corrupt and with his
blemishes still upon him, a prey to passion, hate and
delusion.
Lastly, it is to be expected of the man without
blemish who realizes it aright, that his mind will not
dwell on seductive ideas, and therefore that passion
will not degrade his heart, and that he will die with
heart uncorrupt and without blemish, quit of passion,
hate, and delusion. It is just like a brass bowl brought
home from bazaar or stithy clean and bright, to be used
and scoured by its owners and not to be flung aside
among the dust. Pray, would such a bowl grow
cleaner and cleaner till it became spotless ? — Yes, sir.
— Just in the same way it is to be expected of the man
without blemish who realizes it aright, that his mind
will not dwell . . . quit of passion, hate, and delusion.
20 V. ANANGANA-SUTTA. M. i. 27.
This, reverend Moggallana, [27] is the cause and
these are the conditions whereby one of the two with
blemishes, and one of the two without blemishes, is
ranked high and the other low.
Blemish is simply called blemish, reverend sir (said
Moggallana). What does the term connote ?
Blemish, reverend sir, connotes the domain of bad
and wrong desires. The case may arise of an Alms-
man who conceives the desire that, should he commit
an offence, his fellows should not know of it ; and who,
when they do come to know of it, waxes angry and
wroth at their knowing it. This anger and dissatisfac-
tion are both blemishes.
Or he may conceive the desire that, should he
commit an offence, his fellows should reprove him in
private and not in conclave ; and when they reprove
him in conclave, he waxes angry and wroth at their
doing so. This anger and dissatisfaction are both
blemishes.
Or he may conceive the idea that, should he commit
an offence, he may be reproved by an equal and not by
one on an inequality with him ; and when reproof comes
from one not his equal, he waxes angry and wroth.
This anger and dissatisfaction are both blemishes.
Or he may conceive the desire that the Master
should expound the Doctrine to the Confraternity
through a series of questions addressed to him alone and
to no other Almsman ; and, if the questions are ad-
dressed not to him but to another, [28] he waxes angry
and wroth at being passed over. This anger and dis-
satisfaction are both blemishes.
Blemishes too are his anger and dissatisfaction if he
is disappointed in the desire —
to be the centre figure — he and no other — to
lead a train of Almsmen into the village for alms ;
to be given, after the meal, the principal seat,
the water first (to handsel the donation, as senior),
and the best of everything going ;
to return thanks after the meal ;
to be the preacher in the pleasaunce to the
M. i. 29. OF BLEMISHES. 21
Almsmen, [29] or to the Almswomen, or to the
laymen, or to the lay-women ;
to be the sole recipient — he and no other — of
the other Almsmen's respect and reverence, de-
votion and worship ;
to have to himself the pick of robes, [30] alms,
lodging, and medicaments.
— Blemish, reverend sir, connotes the domain of
all these bad and wrong desires. If they are seen,
and heard, to be immanent, in an Almsman, then —
albeit his abode be in the depths of the forest, albeit
he begs his food from door to door just as the houses
come, and is coarsely clad in rags from the dust-heap
— not unto him do his fellows in the higher life shew
respect and reverence, devotion and worship. And
why ? — Because bad and wrong desires are seen and
heard to be immanent in him. It is just as if a brass
bowl, clean and bright, were brought home from
bazaar or stithy and were first filled by its owners with
a dead snake or a dead dog or human carrion, and
then taken back to the bazaar enclosed within a second
bowl, making people wonder what wonderful treasure
was here, until, on opening it and looking in, they
were filled at the sight with such repugnance and
loathing and disgust as to banish appetite from the
hungry, let alone from those who had already fed ;
even so, sir, if these bad and wrong desires are seen, or
heard, to be immanent in a Brother, then — albeit . . .
[31] immanent in him.
But if these bad and wrong desires are seen, and
heard, to have been put from him by an Almsman,
then — albeit he lives on the outskirts of a village and
accepts invitations to meals and is clad in lay attire —
yet unto him do his fellows in the higher life shew
respect and reverence, devotion and worship. And
why ? — Because he has put from him bad and wrong
desires. It is just as if a brass bowl, clean and bright,
were brought home from bazaar or stithy, and its
owners were first to fill it with the choicest boiled rice
of picked varieties together with divers sauces and
22 V. ANANGANA-SUTTA. M. i. 32.
curries, and were then to hie back to the bazaar with it
enclosed within a second bowl, making people wonder
what wonderful treasure was here, until, on opening it
and looking in, they were filled at the sight with such
pleasure and delight as to give appetite to those who
had already fed, let alone the hungry ; — even so, sir, if
these bad and wrong desires are seen, and heard, to
have been put from him by an Almsman, then — albeit
he lives . . . and wrong desires.
At this point the reverend Maha-Moggallana
remarked to Sariputta that an illustration had
occurred to him and, on being invited to cite it,
said : — Early one morning, when I was staying
once on the heights that encircle Rajagaha, I went
for alms into the city, duly robed and bowl in
hand, at a time when Samiti, the waggon-builder,
was shaping a felloe ; and by him there was
standing Pandu-putta the Mendicant (ajlvika) — him-
self come of a waggon-building stock in bygone days
— in whom arose the wish that Samiti might shape the
felloe without crook or twist or blemish, so that, free
from crook, twist and blemish, the felloe might turn
out clean and of the best ; [32] and while this thought
was passing through the mind of Pandu-putta, the old
waggon-builder, all the time Samiti was shaping away
crook, twist and blemish. At last Pandu-putta in his
joy burst out with the joyous cry — His heart, me-
thinks, knows my heart, as he shapes that felloe !
Even so is it here. First, take first those persons
who, not for their belief but for a livelihood and with-
out believing, go forth from home to homelessness as
Pilgrims, — cunning and deceitful tricksters, vain and
puffed-up, raucous babblers who keep no watch over
the portals of sense, intemperate in their eating, devoid
of vigilance, taking no thought of their vocation nor
keen for its discipline, acquisitive and with only a loose
grip of truth, foremost in backsliding and intolerant of
Renunciation's yoke, indolent and slack, bewildered and
flustered, unstable and wandering, witless and drivel-
ling.— Sariputta's heart, methinks, knows the heart of
M. i. 33. OF BLEMISHES. 23
all these persons and is at work in his exposition to
shape them aright. Take next those young men
who, for beliefs sake, go forth from home to homeless-
ness as Pilgrims, — in whom these shortcomings find no
place but only their counterparts m virtue — , these, as
they hear the reverend Sariputta's exposition drink it
in, methinks, and feed upon it, methinks, with words
of thanksgiving from grateful hearts. Right well has
Sariputta raised up his fellows in the higher life from
what is wrong and established them in what is right.
It is just as if, after the bath, a woman or a lad young
and fond of finery were to be given a chaplet of lotuses
or jasmine or other blossoms and were to clutch it
eagerly with both hands and set it gladly on the brow,
— even so do these young men who, for belief's sake,
go forth . . . established them in what is right.
In such wise did that noble pair of Arahats rejoice
together in what each had heard the other say so well.
VI. AKANKHEYYA-SUTTA.
OF YEARNINGS.
[33] Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove, in Anathapindika's
pleasaunce, he addressed the Almsmen as follows : —
Let your lives conform to the codes of Virtue and of
Obligations ; let your lives be restrained by the
restraint of the Obligations and ordered on the plane
of right behaviour ; be scrupulous in observing the
precepts of conduct, seeing peril in small offendings.
Should an Almsman yearn to be dear to his fellows
in the higher life and beloved by them, revered and
famed among them, — let him fulfil the whole code of
virtue, calm his heart within him, cultivating the
Ecstasies, fostering Insight, and perfecting himself in
inward detachment. Let him do this too, if his yearn-
ing is either that he may be given robes, food, lodging
and medicaments ; — or that the donors of such gifts to
24 VI. AKANKHEYYA-SUTTA. M. i. 34.
him may reap a rich reward and blessing therefrom ; —
or that such of his own kith and kin departed in the
faith who keep him in mind, may reap a rich reward
and blessing therefrom ; — or that he may overcome,
and not be overcome by, discontent and sensuality, and
fear and dread ; — or that, without toil and travail, he
may have fruition of the Four Ecstasies with their
illumination and the satisfaction they bring here and
now ; — or that he may enter on and abide in physical
experience of those excellent Deliverances^ which
transcend visible form and are formless ; [34] — or that,
by destroying the (first) three Bonds, he may enter on
conversion's first stage, secure thenceforth against
rebirth in any state of woe and assured of ultimate
Enlightenment ; — or that, by destroying the three Bonds
and reducing to small dimensions passion, hate and
delusion, he may enter on conversion's second stage
and have to return but once more to this world in
order to make an end of 111; — or that, by destroying
all five Bonds which bind him to this lower world, he
may be translated elsewhere (to the higher Brahma
world), there to pass utterly away without any return
thence ; — or that it may be his to enjoy in turn each and
every form of psychic power, — from being one to
become manifold, from being manifold to become one,
to be visible or invisible, to pass at will through wall
or fence or hill as if through air ; to pass in and out of
the solid earth as if it were water, to walk on the
water's unbroken surface as if it were the solid earth,
to glide in state through the air like a bird on the
wing, to touch and to handle the moon and sun in
their power and might, and to extend the sovereignty
of his body right up to the Brahma world ; — or that,
with the Ear Celestial which is pure and far surpasses
the ear of men, he may hear both heavenly and human
sounds, sounds near and sounds afar ; — or that he may
comprehend with his own heart the hearts of other
creatures and of other men so as to know them for just
^ See Dialogues II, 119.
M. i. 35. OF YEARNINGS. 25
•what they are, — filled with passion or free from passion,
hating or free from hate, filled with delusion or free
therefrom, focussed or wandering, large-minded or
small-minded, inferior or superior, stedfast [35] or
unstedfast, Delivered or lacking Deliverance ; — or
that he may recall to mind his divers existences in the
past, — a single birth, then two . . . \_and so on /^] . . .
a hundred thousand births, many an aeon of disintegra-
tion of the world, many an ^on of its redintegration,
and again many an seon both of its disintegration and
of its redintegration, — remembering, in every detail
and feature, that in this or that former existence such
and such was his name, his sept, his class, his diet, his
joys and sorrows, and his term of life, ere, passing
thence, he came by such and such subsequent exist-
ence, wherein such and such was his name and so
forth, right up to the time when he passed to his present
life here ; — or that with the Eye Celestial, which
is pure and far surpasses the human eye, he may see
creatures in the act of passing hence and re-appearing
elsewhere, — creatures high and low, fair or foul to
view, in bliss or woe, all faring according to their past
(etc, as in Sutta No, 4) ; — or that, by eradicating the
Cankers, he may — here and now, of and by himself —
comprehend, realize, enter on, and abide in, the
Deliverance of heart and mind which knows no
Cankers.
[36] It was to this intent that I have said : — * Let
your lives conform to the codes of Virtue and of Obliga-
tions ; let your lives be restrained by the restraint of
the Obligations and ordered on the plane of right
behaviour ; be scrupulous in observing the precepts of
conduct, seeing peril in small offendings.'
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
26 VII. VATTHUPAMA-SUTTA. M. i. 37.
VII. VATTHUPAMA-SUTTA.
ON FULLING.
Thus have I heard. Once when the Lord was
staying at Savatthl in Jeta's grove in Anathapindika^s
pleasaunce, he addressed the Almsmen as follows : —
Even as a foul and dirty piece of cloth, if dipped by
the fuller in blue, yellow, red, or pink dye, would take
the dye badly and not come out a good colour, and
that because of the cloth's impurity, — even so.
Brethren, when a man's heart is impure, woe must be
expected to ensue ; and, conversely, just as cloth in the
fuller's hands takes the dye well if it be pure and clean,
so, when a man's heart is pure, bliss may be expected
to ensue.
Now, what are the heart's impurities ? — They are
avarice and covetise, malevolence, anger, malice,
rivalry, jealousy, grudging, envy, hypocrisy, deceit,
imperviousness, outcry, pride, arrogance, inflation, and
[37] indolence. Recognizing that each in turn of these
is an impurity of the heart, an Almsman puts them
from him ; and when at last he has put them all from
him, he comes to full belief in the Enlightened One
and to recognition of him as the Lord, Arahat all-
enlightened, walking by knowledge, blessed, under-
standing all worlds, the matchless tamer of the human
heart, teacher of gods and men, the Lord of Enlighten-
ment ; he comes to full belief in the Doctrine and to
recognition of it as having been excellently expounded
by the Lord, as being here and now and immediate,
with a welcome to all and with salvation for all, to be
comprehended of each man of understanding ; he
comes to belief in the Lord's Confraternity and to
recognition of it as schooled aright and as walking up-
rightly, trained in all propriety and in duty, the
Brotherhood of the conversion with its four pairs
making up the eight classes of the converted,^ right
^ The Confraternity — which, of course, does not include the
laity — is here divided into eight classes, each of the Four Paths
M. i. 38. ON FULLING. 27
worthy to receive alms, hospitality, oblations and
reverence, unrivalled throughout the world as the field
for garnering merit. To the uttermost, every form of
self-seeking is renounced, spewed out, discharged, dis-
carded and abandoned. Realizing that he has come
to full belief in the Enlightened One — and in his
Doctrine — and in his Confraternity, — the Brother
reaches fruition of spiritual welfare and of its causes
together with the gladness attendant thereon ; from
such gladness is born zest, bringing tranquillity to the
body ; with his body now tranquil, he experiences
satisfaction, wherein he finds peace for his heart.
[38] An Almsman who has reached this pitch in virtue,
character and lore, may, without harm or hurt, indulge
in the choicest rice with all manner of sauces and curries.
Just as a foul and filthy cloth, if plunged in clear water,
becomes pure and clean ; and just as silver, if passed
through the furnace, becomes pure and clean ; — even
so can such an Almsman eat as he will without harm
or hurt.
With radiant thoughts of love — of compassion — of
sympathy — and of poise — his mind pervades each
of the world's four quarters,- — above, below, across,
everywhere ; the whole length and breadth of the wide
world is pervaded by the radiant thoughts of a mind
all-embracing, vast, and boundless, in which no hate
dwells nor ill-will.
Thus much is so, says he to himself; there is a
lower and there is yet a higher stage ; Deliverance^
lies beyond this realm of consciousness. When he
knows and sees this, his heart is delivered from the
Cankers of sensuous pleasure, of continuing existence,
of ignorance ; and to him thus Delivered comes know-
ledge of his Deliverance in the conviction : — Rebirth
in conversion being subdivided into entrants and adepts (m a g g a
and phala).
^ Bu. interprets these four stages as the recognition succes-
sively of the Four Noble Truths. In a separate category, ex-
tirpation of the Cankers — for the Arahat here, as for the Buddha
himself in Sutta No. 4 — precedes triumphant Deliverance.
28 VII. VATTHUPAMA-SUTTA. M. . 39
is no more ; I have lived the highest life ; my task is
done ; there is now no more of what I have been.
[39] — Such an Almsman is said to be inly washen.
Now at this time there was sitting close by the
brahmin Sundarika-Bharadvaja who asked whether
the Lord went to the river Bahuka to bathe.
What boots the river Bahuka, brahmin ? What can
it do ?
It is reputed to cleanse^ and give merit ; many have
their burthen of evil borne away in its waters.
Thereupon, the Lord addressed the brahmin in
these lines : —
In Bahuka^ at Adhikdkkas ghdt^
Gay a, Sunddrika^ Sar assail^
Bdhumatl, Paydga^ — the^x the fool
may bathe and bathe, yet never Cleanse his Heart,
Of what avail are all these ghats a^id streams ?
— They cleanse not heart or hand of guilt.
For him whose heart is Cleansed^ each day is blest,
each day is hallowed ; pure of heart and mind^
he hallows each new day with vows renewed.
So hither, brah?nin^ come and Bathe as I :
L ove all that lives, speak truth, slay not nor steal,
no niggard be but dwell in faith, and then —
why seek Gay a ? — Your well at home 's Gay a !
Hereupon the brahmin said to the Lord : — Excellent,
Gotama; excellent! It is just as if a man should set
upright again what had been cast down, or reveal what
had been hidden away, or tell a man who had gone
astray which was his way, or bring a lamp into dark-
ness so that those with eyes to see might see the
things about them, — even so, in many a figure, has the
reverend Gotama made his Doctrine clear. I come to
Gotama as my refuge and to his Doctrine and to his
^ Reading 1 ok hyas°, with Bu.
^ Bu. remarks that, while Bahuka, Sundarika, Sarassati, and
Bahumati are rivers, the rest are t i 1 1 h a s only, or ghats, on the
Ganges.
M. i. 40. ON FULLING. 29
Confraternity. I ask him to admit me as a Pilgrim in
his train and to confirm me therein !
Admitted and confirmed accordingly, the reverend
Bharadvaja was not long [40] before, dwelling alone
and aloof, strenuous, ardent and purged of self, he won
the prize in quest of which young men^ go forth from
home to homelessness as Pilgrims, that prize of prizes
which crowns the highest life, — even this did he think
out and realize for himself, enter on, and abide in, here
and now ; and to him came the conviction that for him
rebirth was now no more ; that he had lived the
highest life ; that his task was done ; and that now for
him there was no more of what he had been. Thus
the reverend Bharadvaja too was numbered among
the Arahats.
VIII. SALLEKHA-SUTTA.
OF EXPUNGING.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, the reverend Maha-Cunda, rising towards
evening from his meditations, came to the Lord,
saluted him, and took his seat to one side, saying —
In order to get quit and rid of the various false views
current about self and the universe,^ should an Alms-
man start by taking thought of them ?
The way, Cunda, to get quit and rid of those false
views and of the domains in which they arise and crop up
and obtain, is by seeing with right comprehension that
there is no *mine,' no 'this is I,' no 'this is my self.'
The case may arise of an Almsman who, divested of
pleasures of sense, divested of wrong states of con-
^ Kulaputta (translated sts. as clansmen) are of two kinds,
according to Bu. — scions of noble families and those who behave
and act as such. The latter are doubtless grafted on to the
earlier brahminical idea.
2 Por a detailed list of these speculative views see Dialogues
I, 26 and III, 129.
30 VIII. SALLEKHA-SUTTA. M. i. 41.
sciousness, has entered on, and abides in, the First
Ecstasy with all its zest and satisfaction, — a state bred of
inward solitude but not divorced from observation and
reflection. He may think that expunging is his. But,
in the Rule of him that is Noble, the Ecstasies are called
not expungings but states of satisfaction here and now.
[41] The case may arise of an Almsman who,
rising above observation and reasoning, has entered
on, and abides in, the Second Ecstasy with all its zest
and satisfaction, — a state bred of rapt concentration
above all observation and reflection, a state whereby
the heart is focussed and tranquillity reigns within.
He may think . . . here and now. The case may
arise of an Almsman who, by shedding the emotion of
zest, has entered on, and abides in, the Third Ecstasy,
with its poised equanimity, mindful and alive to every-
thing, feeling in his frame the satisfaction of which the
Noble say that poise and mindfulness bring abiding
satisfaction. He may think . . . here and now. The
case may arise of an Almsman who, putting from him
both satisfaction and dissatisfaction, and by shedding
the joys and sorrows he used to feel, has entered on,
and abides in, the Fourth Ecstasy, — the state that
knows neither the pleasant nor the unpleasant, the
clarity that comes of poised equanimity and alert mind-
fulness. He may think . . . here and now. The
case may arise of a Brother who — by passing alto-
gether beyond perception of things visible and by
ceasing to perceive sense-reactions and by not taking
thought of distinctions — has attained to the idea of
Infinity of Space and has entered on and abides in
that plane of thought. He may think . . . here and
now. The like thought may come too at each stage to
the Almsman who, passing altogether beyond that
plane, has successively come to the ideas of Infinity
of Mind — of Naught — of Neither-perception-nor
imperception ; he may successively think that ex-
punging is now his. [42] But, in the Rule of him that
is Noble, each of these planes is called not an ex-
punging but an excellent state.
M. i. 43- OF EXPUNGING. 31
Here is the way to expunge. — You are to expunge
by resolving that, though others may be harmful, you
will be harmless ; that, though others may kill, you
will never kill ; that, though others may steal, you
will not ; that, though others may not lead the higher
life, you will ; that, though others may lie, traduce,
denounce, or prattle, you will not ; that, though others
may be covetous, you will covet not ; that, though
others may be malignant, you will be benignant, that,
though others may be given over to wrong views,
wrong aims, wrong speech, wrong actions, wrong
modes of livelihood, wrong effort, wrong mindfulness,
and wrong concentration, you must follow (the Noble
Eightfold Path in) right outlook, right aims, right
speech, right actions, right mode of livelihood, right
effort, right mindfulness and right concentration ;
that, though others are wrong about the truth and
wrong about Deliverance, you will be right about
truth and right about Deliverance ; that, though
others may be possessed by sloth and torpor, you will
free yourselves therefrom ; that, though others may
be puffed up, you will be humble-minded ; that,
though others may be perplexed by doubts, you will
be free from them ; that, though others may harbour
wrath, malevolence, [43] envy, jealousy, niggardliness,
avarice, hypocrisy, deceit, imperviousness, arrogance,
frowardness, association with bad friends, slackness, un-
belief, shamelessness, unscrupulousness, lack of instruc-
tion, inertness, bewilderment, and unwisdom, — you
will be the reverse of all these things ; and that,
though others may clutch at and hug the temporal
nor loose their hold thereon, you will clutch and hug
the things that are not temporal, and will ensue Re-
nunciation.— That is the way to expunge.
I say it is the development of the will which is so
efficacious for right states of consciousness, not to speak
of act and speech. And therefore, Cunda, there must
be developed the will to all the foregoing resolves I
have detailed.
It is just as if there were both a rough, uneven
32 VIII. SALLEKHA-SUTTA. M. i. 44.
road and also a smooth, level road as an alternative
route ; or as if there were the choice of a rough and a
smooth ford; — [44] even so the harmful man has
harmlessness as his alternative, he who kills has his
alternative in innocence of blood, he who steals has
his alternative in honesty [and so forth through the
whole of the foregoing list].
As all wrong states of consciousness must lead
downwards and all right states must lead upwards, so
the harmful man has harmlessness for the higher
state, the man who kills has innocence of blood for
the higher state [and so forth through the whole of
the foregoing list].
[45] Now it is impossible for a man who is bogged,
himself to extricate another who is bogged too ; but it
is possible for a man who is himself not bogged, to
extricate another who is. It is impossible for a man
who is himself not broken-in, schooled and emanci-
pated to break-in, school and emancipate another.
But the converse is possible. — So the hurtful indi-
vidual has harmlessness for his emancipation, he who
slays has innocence of blood for his emancipation, the
thief has honesty [and so forth through the whole of
the foregoing list].
[46] So I have taught how to expunge, how to
develop the will, how to effect the alternative
approach, how to rise upwards, and how to find
emancipation. All that a fond and compassionate
teacher can do for his disciples in his compassion, that
have I done for you. Here, Cunda, are trees under
which to lodge ; here are solitude*s abodes ; plunge
into deepest thought and never flag ; lay not up for
yourself remorse hereafter ; — this is my injunction
to you.
Thus spoke the Lord. Glad at heart, the reverend
Maha-Cunda rejoiced in what the Lord had said.
M. i. 47. RIGHT IDEAS. 33
IX. SAMMA-DITTHI-SUTTA.
RIGHT IDEAS.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta s grove in Anathapindika's
pleasaunce, the reverend Sariputta addressed the
Almsmen as follows : —
The man of right ideas is hailed as such. Now, in
what respects does the disciple of the Noble become
right in his ideas ? In what respects are his ideas
impeccable ? In what respects has he gained absolute
clarity in the doctrine and mastered its truth ?
We would have journeyed from afar, reverend sir,
to learn the meaning of this utterance from the
reverend Sariputta's lips. Pray, vouchsafe to set forth
its meaning for us to treasure up in our memories.
Then listen, reverend sirs, and pay attention ; and I
will speak.
Yes, reverend sir, said they in response, and Sari-
putta spoke as follows : —
When the disciple of the Noble comprehends that
which is wrong and the root from which it springs,
when he comprehends that which is right and the root
from which it springs, [47] thereby he becomes right
in his ideas, his ideas are impeccable, he has gained
absolute clarity in the Doctrine and mastered its
truth.
Now what is the wrong and the right ? and what
are their respective roots ?
Killing is wrong, theft is wrong, sensuality is
wrong, lying is wrong, calumny is wrong, reviling is
wrong, chattering is wrong, covetise is wrong, harm-
fulness is wrong, and wrong ideas are wrong. — All
this is called that which is wrong ; and its roots are —
greed, hate and delusion.
And what is that which is right i^ — To keep from
killing, theft, sensuality, lying, calumny, reviling,
and chattering ; to be void of covetise and harmful-
3
34 IX. SAMMA-DITTHI-SUTTA. M. i. 48.
ness, and to hold right views. — This is what is called
right ; and its roots are freedom from greed, freedom
from hate, and freedom from delusion.
When the disciple of the Noble has this under-
standing of what is wrong and of what is right, and
of their respective roots, then — by putting from him
every tendency to passion, by dispelling every tendency
to repugnance, by venting every tendency to the idea
and conceit * I am,' by shedding ignorance, and by
developing knowledge — he makes an end of 111 here
and now. — That is how he is right in his ideas, that
is how his ideas are impeccable, that is how he gains
absolute clarity in the Doctrine and masters its
truth.
After expressing their satisfaction and gratitude to
Sariputta, those Almsmen put to him the further
question whether there was yet another way by which
the disciple became right in his ideas.
Yes, answered Sariputta. — When he understands
Sustenance, its origin, its cessation, and the course
which leads to its cessation. [48] Now what are
these ? — There are four Sustenances which either
maintain existing creatures or help those yet to be.
First of these is material sustenance, coarse or delicate ;
contact is the second ; intention is the third ; and the
fourth is consciousness. From the rise of craving
comes the rise of Sustenance, and with the cessation of
craving comes also the cessation of Sustenance, the
course to which is the Noble Eightfold Path, — namely
right outlook, right aims, right speech, right action,
right mode of livelihood, right effort, right mindfulness
and right concentration. When the disciple thus
understands Sustenance, its origin, its cessation, and
the course which leads to its cessation, then ... its
truth.
After expressing their satisfaction and gratitude to
Sariputta, those Almsmen put to him the further
question whether there was yet another way by which
the disciple became right in his ideas.
Yes, answered Sariputta. — When he understands
M. i. 49. RIGHT IDEAS. 35
111, its origin, its cessation, and the course which leads
to its cessation. Now what are these ? — 111 is birth,
decay, sickness, and death ; sorrow, wailing, depres-
sion of body and mind ; also not getting what one
desires ; together with, in brief, the fivefold attach-
ments to existence. That is what 111 is. Now, first,
what is the origin of 111 ? — This denotes every craving
that leads to rebirth, that has to do with delight and
passion, delighting now in this object and now in that,
— namely, cravings for pleasures of sense, for continu-
ing existence, or [49] for annihilation. Next, what
is the cessation of Illi^ — This denotes the absolute
and passionless cessation of the self-same cravings,
their abandonment and renunciation, deliverance from
them, and aversion for them. Lastly, what is the
course that leads to the cessation of 111 ? — It is pre-
cisely the Noble Eightfold Path, namely, right outlook,
right aims . . . right concentration. When the disciple
thus understands 111, its origin, its cessation, and the
course which leads to the cessation of 111, then . . .
its truth.
After expressing their satisfaction and gratitude to
Sariputta, those Almsmen put to him the further ques-
tion whether there was yet a further way by which the
disciple became right in his ideas.
Yes, answered Sariputta. When the disciple under-
stands decay and death, their origin, their cessation, and
the course that leads to their cessation. Now what are
these ? Decay is when in any creature in its class decay
and decadence set in with broken teeth, grey hair, and
wrinkles, when the term of life is drawing to a close
and the faculties are spent. Death is when any
creature deceases from its class, goes hence, breaks up,
departs, expires and dies, when the elements break up
and the corpse is buried. From the arising of birth
comes the arising of decay and death; from the cessation
of birth comes the cessation of decay and death, the
course whereto is just the Noble Eightfold Path, —
namely, right ideas, right aims . . . right concentration.
When the disciple thus understands decay and death
36 IX. SAMMA-DITTHI-SUTTA. M. i. 50.
their origin, their cessation, and the course that leads
to their cessation, then, — by putting from him every
tendency ... its truth.
After expressing . . . further . . . right in his ideas.
[50] Yes, answered Sariputta. When the disciple
understands birth, its origin, its cessation, and the
course that leads to its cessation. Now what are
these ? — Birth is when any creature comes to be born^
or produced, to issue or appear in this or that class,
when the factors of existence make their appearance
and senses are acquired. From the arising of exist-
ence comes the arising of birth ; from the cessation of
existence comes the cessation of birth ; and the course
which leads to the cessation of birth is precisely the
Noble Eightfold Path, namely, right outlook . . .
right concentration. When the disciple thus under-
stands birth, its origin, its cessation, and the course
which leads to its cessation, then ... its truth.
After expressing . . . further . . . right in his ideas.
Yes, answered Sariputta. W^hen the disciple under-
stands existence, its origin, its cessation, and the
course which leads to its cessation. Now what are
these ? — There are three planes of existence, —
sensuous, corporeal, and incorporeal. It is from the
arising of attachment^ that their existence takes its rise,
and from attachment's cessation comes the cessation of
existence, the course whereto is just the Noble Eight-
fold Path, — namely, right ideas . . . right concentra-
tion. When the disciple thus understands^ existence,
its origin, its cessation and the course which leads to
its cessation, then ... its truth.
Was there yet another way ? — Yes, answered Sari-
putta ; when the disciple understands attachment, its
origin, its cessation, and the course which leads to its
cessation. Now what are these ? — There are four
^ Bu. takes j a t i here as conception and the next term
(sanjati) as parturition ; he limits issue to emerging from egg
and womb, and understands ' appear ' as birth either from moisture
(s a m s e d a - y o n i) or without ostensible parents (opapatika-
yoni). See Dialogues I, 201, II, 338. ^ Upadana.
M. i. 51. RIGHT IDEAS. 37
[51] attachments, — to sensuous pleasure, to speculative
ideas, to 'good works/ and to soul-theories. It is from
the arising of craving that attachment takes its rise, and
from the cessation of craving comes the cessation of
attachment, the course whereto is just the Noble
Eightfold Path. When the disciple thus understands
attachment ... its truth.
Was there yet another way ? — Yes, answered Sari-
putta ; when the disciple understands craving, its
origin, its cessation, and the course which leads to its
cessation. Now what are these? — There are six
kinds of craving, — for forms, sounds, smells, tastes,
touch, and mental objects. It is from the arising of
feeling that craving takes its rise, and from feeling's
cessation comes the cessation of craving, the course
whereto is just the Noble Eightfold Path. When the
disciple thus understands craving . . . and masters its ^
truth.
Was there yet another way ? — Yes, answered Sari-
putta ; when the disciple understands feeling, its origin,
its cessation, and the course which leads to its cessa-
tion. Now what are these ? — There are six kinds of
feelings, — ocular, auditory, olfactory, gustatory, tactile,
and mental. It is from the arising of contact that
feelings take their rise, and from contact's cessation
that there comes the cessation of feeling, the course
whereto is just the Noble Eightfold Path. [52] When
the disciple thus understands feelings ... its truth.
Was there yet another way i* — Yes, answered Sari-
putta ; when the disciple understands contact, its
origin, its cessation, and the course which leads to its
cessation. Now, what are these ? — There are six
kinds of contact, — ocular, auditory, olfactory, gustatory,
tactile, and mental. It is from the arising of the six
spheres of sense that contact arises and from their
cessation that there comes the cessation of contact, the
course whereto is just the Noble Eightfold Path.
When the disciple thus understands contact ... its
truth.
Was there yet another way ? — Yes, answered Sari-
38 IX. SAMMA-DITTHI-SUTTA. M. i. 53.
putta ; when the disciple understands the six spheres
of sense, their origin, their cessation, and the course
which leads to their cessation. Now, what are these ?
— There are six spheres, — vision, hearing, smell, taste,
touch, and cognition. It is from the arising of name-
and-shape that these six spheres arise and from the
cessation of name-and-shape that there comes the
cessation of the six spheres, the course whereto is just
the Noble Eightfold Path. When the disciple thus
understands the six spheres ... its truth.
[53] Was there yet another way ? — Yes, answered
Sariputta ; when the disciple understands name-and-
shape, their origin, their cessation, and the course
which leads to their cessation. Now, what are these ?
— Name denotes feeling, perception, volition, contact,
and attention ; shape denotes the four great elements
and any material form derived therefrom ; and name-
and-shape is these two together. It is from the
arising of consciousness that name-and-shape arise,
and from the cessation of consciousness that there
comes the cessation of name-and-shape, the course
whereto is just the Noble Eightfold Path. When the
disciple thus understands name-and-shape ... its
truth.
Was there yet another way i* — Yes, answered Sari-
putta ; when the disciple understands consciousness,
its origin, its cessation, and the course which leads to
its cessation. Now, what are these ?^ — There are six
kinds of consciousness, — ocular, auditory, olfactory,
gustatory, tactile, and mental. It is from the arising
of the plastic forces (sankhara)^ that consciousness
^ On this * elusive ' term sankhara (variously rendered syn-
theses, conditions, confections and conditions precedent in the
Dialogues; and elsewhere as activities and synergies), see
Buddhist Psych. Ethics, 2nd edition, p. x. Bu. here observes as
follows : — abhisankharana-lakkhano sankharo. At
Digha III, 211, occurs the passage: sabbe satta ahara-
tthitika, sabbe satta sankhara-tthitika, — on which
Bu. observes: imasmim pi visajjane hettha vutta-
paccayo va attano phalassa sankharanato san-
kharo ti vutto; iti hettha ahara-paccay o kathito,
M. i. 54. RIGHT IDEAS. 39
arises, and from their cessation comes the cessation of
consciousness, the course whereto is just the Noble
Eightfold Path. When the disciple thus understands
consciousness ... its truth.
[54] Was there yet another way ? — Yes, answered
Sariputta ; when the disciple understands the plastic
forces, their origin, their cessation, and the course
which leads to their cessation. Now, what are these ?
— There are three kinds of plastic forces, — namely, of
the body, of speech, and of the heart. It is from the
arising of ignorance that these forces arise, and from
the cessation of ignorance that there comes the cessa-
tion of plastic forces, the course whereto is just the
Noble Eightfold Path. When the disciple thus under-
stands plastic forces ... its truth.
Was there yet another way ? Yes, answered Sari-
putta ; when the disciple understands ignorance, its
origin, its cessation, and the course which leads to its
cessation. Now what are these ? — Ignorance denotes
lack of knowledge of 111, of its origin, its cessation,
and of the course which leads to its cessation. It is
from the arising of the Cankers that ignorance arises,
and from their cessation comes the cessation of ignor-
ance, the course whereto is just the Noble Eightfold
Path. When the disciple thus understands ignorance
. . .its truth.
Was there yet another [55] way ? — Yes, answered
Sariputta ; when the disciple understands a Canker,
its origin, its cessation, and the course leading to its
cessation. Now what are these ? — There are three
Cankers, — the Canker of sensuous pleasure, the Canker
of continuing existence, and the Canker of ignorance.
idha sankhara-paccayo ti ayam ettha hetthimato
viseso; hettha nippariyay-aharo gahito, idha
pariyay-aharo ti evarh gahito (i.e. the second clause in
the Digha quotation is a particularized version of the preceding
general expression that all creatures persist through food). I take
sankhara therefore to be the subsequent elaboration or digestion
of the Sustenance till it becomes an integral part of the organism ;
by metabolism, occasioned by plastic forces.
40 IX. SAMMA-DITTHI-SUTTA. M. i. 55.
It is from the arising of ignorance that Cankers arise,
and from its cessation comes their cessation, the course
whereto is just the Noble Eightfold Path. When the
disciple of the Noble has this understanding of Cankers,
of their origin, of their cessation, and of the course
which leads to their cessation, then — by putting from
him every tendency to passion, by dispelling every
tendency to repugnance, by venting every tendency to
the idea and conceit * I am,' by shedding ignorance, and
by developing knowledge — he makes an end of 111
here and now. That is how the disciple is right in his
ideas, that is how his ideas are impeccable, that is how
he gains absolute clarity in the Doctrine and masters
its truth.
Thus spoke the reverend Sariputta. Glad at heart,
those Almsmen rejoiced in what he had said.
Note. — On this scholastic compilation, here at-
tributed to Sariputta, see the 14th and 15th Suttas
(attributed to Gotama himself) of the Digha Nikaya
and the Introductions to the translations of those
Suttas at the beginning of the second volume of the
Dialogues, It will be noted that avijja figures both
as a cause and as a result of the asavas ; according to
Bu. it is equivalent to moha (or illusion) supra, where
it is defined as lack of knowledge.
M.i. 56-63. MINDFULNESS. 4I
X. SATI-PATTHANA-SUTTA.
OF MINDFULNESS.
Thus have I heard. Once when the Lord was
staying among the Kurus — a township of theirs Is
called Kammassadhamma — , he addressed the Alms-
men as follows : —
There is but one way, Almsmen, to purify creatures
[56] to pass beyond sorrow and lamentation, to shed
ills of body and of mind, to find the right way, and to
realize Nirvana ; — It is by the fourfold mustering of
mindfulness. . . .
[For the remainder of this Sutta, see (at Dialogues II,
327 et seqq.) the translation of the 22nd Sutta of the
Digha Nikaya, which Is Identical with this Majjhima
Sutta, except that towards the end It Interpolates
paragraphs — which in the Majjhima Nikaya form our
separate Sutta No. 141 — explaining In detail the Four
Noble Truths, and accordingly is distinguished from
ours here as *the hong' or MaM'Sa-ti-patthsLnai-suttan^a.
XI. CULA-SIHANADA-SUTTA.
THE SHORT CHALLENGE.
Thus have I heard. Once when the Lord was
staying at Savatthi in J eta's grove in Anathapindika's
pleasaunce, he addressed the Almsmen as follows :—
We have in our very midst a recluse, yes and a
second, third, and fourth recluse who are empty and
heretical [64] — no true recluses ! — in these words let
your indictment ring out like a lion s roar.
If now it happens that Wanderers (paribbajaka) of
other sects than yours ask you by what inspiration and
on what authority you say this, then your answer to
such should be this : — Unto us, reverend sirs, the Lord
who knows and sees, the Arahat all- enlightened, has
revealed four states of mind which we have realized
and therefore speak thus ; and those four states of
mind are that we (i) believe in our Teacher, (ii) believe
in his Doctrine, (iii) have fulfilled the code of virtue,
and (iv) love all our dear fellow- believers, be they
lay or be they Pilgrims. These four states we have
realized, and that is why we speak thus.
If now the Wanderers of other sects were to rejoin
that, in like manner, they believed in a teacher of their
own and in his doctrine, had fulfilled their own code of
virtue, and loved their own dear fellow-believers ; and
if they went on to ask you what was the distinction or
divergence or difference between them and you ; — then,
you should ask them whether the GoaP was one or
many. If they answer aright, they will say the Goal
^ Nittha. Bu. observes that, while all alike professed ' Arahat-
ship ' as their goal, brahmins aimed at the brahmaloka, tapas
ascetics at the abhassara heaven, paribbajakas at the
subhakinna heaven, the a j i v i k a s at the heaven of Infinity
42
M. i. 65. THE SHORT CHALLENGE. 43
is one and not many. Is it, you will ask, the Goal of
the man with, or of the man without, passion — hate —
illusion ? If they answer aright, they will say it is the
Goal of the man without passion, hate, or illusion, — as
they will also say, in answer to your further questions,
that it is the Goal of the man without cravings, [65]
without attachments, of the man who is without
fractiousness and without a combative spirit, and
who is free from obsessions.
There are the two speculative ideas, — of eternalism
and of annihilationism. Every recluse or brahmin
who is attached, devoted, and given over to the first
view is an opponent of the other ; and vice versa.
Recluses or brahmins who know not the real nature of
the rise and wane of these two speculative ideas, who
know not their lure, their perils, and their outcome, —
harbour passion, hate, illusion, cravings and attach-
ments, are empty of lore, are foes to peace, take
pleasure and delight in obsessions, nor do they win
deliverance from birth, decay, death, sorrow, lamenta-
tion, depression of body and mind, or from tribulation ;
— they win, say I, no deliverance from 111. Whereas,
all recluses and brahmins who do know the real nature
of the rise and wane of these two speculative ideas,
their lure, perils and outcome, — are void of passion,
hate and illusion, void of cravings and attachments, are
rich in lore, combat not the unpeaceful, take no
pleasure or delight in obsessions, and win Deliverance
from birth, decay, death, sorrow, lamentation, depres-
sion of body and mind, and from tribulation ; — these
win, say I, Deliverance from 111.
\p^ There are four attachments, — to sensuous
pleasure, to speculative ideas, to works, and to soul-
theories. Some recluses and brahmins profess to
understand them all, but fail to show understanding of
the whole set of four ; for example, they show an
of mind. Really, they all wanted some (unconscious) future (cf.
Digha I, 28, and Dialogues I, 41, n. 2), whereas in Buddhism the
goal is Arahatship pure and simple, with no after-life.
44 XI. CULA-SIHANADA-SUTTA. M. i. 67.
understanding of attachment to sensuous pleasures, but
not of the other attachments. And why ? — Because
these good people do not understand aright what the
others are. In such a creed and rule as theirs, it is
clear their belief in their teacher is not perfect, or their
belief in his plan, or fulfilment of the code of virtue, or
love for their fellow-believers. And why ? — Because
this must be so [67] in any creed and rule which has
been wrongly revealed and wrongly preached, which
does not bring salvation and peace, which has not been
preached by the All-enlightened.
Now the Truth-finder, Arahat all-enlightened, not
only professes to understand all attachments but also
communicates to others his understanding of all four. In
such a creed and rule as ours, Almsmen, it is clear that
belief in the Master is perfect, as belief in his Doctrine
is perfect, and as fulfilment of the code of virtue and love
for fellow-believers are perfect. And why ? — Because
this must be so in a creed and rule which has been
rightly revealed and rightly preached, which brings
salvation and peace, which has been preached by the
All-Enlightened.
Now whence come the four attachments ? What is
their origin ? What is their parentage ? How are
they produced ? — They come from craving ; they
originate in craving ; they are born of craving ; and
by craving they are produced. Craving in its turn
comes from feeling ; it originates in feeling ; it is born
of feeling ; and by feeling it is produced. Similarly,
feeling comes from contact, contact from the six spheres
of sense, these six spheres from name-and-shape, name-
and-shape from perception, perception from plastic
forces, plastic forces from ignorance. When ignorance
has passed away and when knowledge (of the true
goal) has arisen in an Almsman, then^ with this purg-
ing of ignorance and the uprising of knowledge, he
attaches himself no longer to sensuous pleasure, or to
speculative ideas, or to works, or to soul-theories ;
being void of attachment, he trembles not ; trembling
not, he wins Nirvana for himself, — sure in his convic-
M. i. 68. THE LONG CHALLENGE. 45
tion that for him rebirth is no more, that he has lived
the highest life, that his task is done, and that now for
him what he was is no more.
[68] Thus spoke the Lord. Glad at heart, those
Almsmen rejoiced in what the Lord had said.
XIL MAHA-SIHANADA-SUTTA.
THE LONG CHALLENGE.
Thus have I heard. Once when the Lord was stay-
ing at Vesali, outside the town in the dense forest
to the west, Sunakkhatta the Licchavi, who had
recently left this creed and rule, was telling people
there was nothing superhuman about the recluse
Gotama's ennobling gifts of knowledge and insight,
that it was Gotama's own reasoning which had ham-
mered out a Doctrine of his own evolving and of his
personal invention, such that whoso hears it preached
for his good has only to act up to it to be guided to the
utter ending of 111.
Now in the morning early the reverend Sariputta,
duly robed and bowl in hand, went for alms into Vesali,
where he heard Sunakkhatta saying this. On his
return after his meal, Sariputta came to the Lord and
with due obeisance took a seat aside, telling the Lord
what Sunakkhatta was saying, Sunakkhatta — was the
Lord s reply — is a man of wrath and folly ; wrath
prompted his remarks ; yet, though dispraise is his
object, the foolish person is actually singing the Truth-
finder's praises. [69] For, praise it is when a man
says : Whoso hears it preached for his good has
only to act up to it to be guided to the utter ending
of 111.
Never, Sariputta, will this foolish person attain to
the Doctrine's teaching about myself that — He is the
Lord, Arahat all-enlightened, walking by knowledge,
blessed, knowing all worlds, the matchless tamer of the
human heart, teacher of gods and men, the Lord of
46 XII. MAHA-SIHANADA-SUTTA. M. i. 70.
enlightenment. Never will this foolish person attain to
the Doctrine's teaching about myself that — He is the
Lord in whom reside all psychic powers : from being
one to become manifold, from being manifold to
become one, to be visible or invisible, to pass at will
through wall or fence or hill as if through air, to pass
in and out of the solid earth as if it were water, to walk
on the water's unbroken surface as if it were the solid
earth, to glide in state through the air like a bird on the
wing, to touch and to handle the moon and sun in
their power and might, and to extend the sovereignty
of his body right up to the Brahma world. Never will
this foolish person attain to the Doctrine's teaching
about myself that — He is the Lord who, with the Ear
Celestial, which is pure and far surpasses the human
ear, hears both heavenly and human sounds. Never
will this foolish person attain to the Doctrine's teaching
about myself that — He is the Lord who with his
own heart comprehends the heart of other creatures
and of other men so as to know them for just what
they are, — filled with passion or free from passion, . . .
focussed or wandering, large-minded or small-minded,
inferior or superior, stedfast or unstedfast, Delivered
or lacking Deliverance.
Ten in number, Sariputta, are a Truth-finder's
powers, whereby he knows his precedence as leader of
the herd, issues his lion-like challenges in public
assemblies ■'■ and sets a- rolling the excellent Wheel of
Truth. And the ten powers are these :
(i) The Truth-finder knows precisely both what
is and what is not a specific cause ;
(ii) [70] he knows the precise nature of the conse-
quences that must inevitably result from
everything done in the past, present and
future ;
^ From D. I, 175, it will be seen that Gotama had been
unjustly criticized for roaring like a lion only in safe privacy,
where he could not be answered.
M. i. 71. THE LONG CHALLENGE. 47
(iii) he knows the precise nature of the future to
which every course leads ;
(iv) he knows the precise nature of the manifold
and diverse physical factors which make up
the world ;
(v) he knows the precise nature of each creature's
particular bent ;
(vi) he knows the precise nature of all that is going
on in the hearts of others ;
(vii) he knows the precise nature of the imperfec-
tions, the specific stage, or the uprising of
the several achievements of Ecstasy, De-
liverance, and Rapt Concentration ;
(viii) he recalls to mind his divers existences in the
past, — a single birth . . . (etc. as in Sutta
No. 4) right up to the time when he passed
to his present life here ;
(ix) he sees — with the Eye Celestial, which is pure
and far surpasses the human eye — creatures
in the act of passing hence and re-appearing
elsewhere, creatures high and low . . . (etc.
as in Sutta No. 4) ;
(x) [71] by eradicating the Cankers, he — here
and now, of and by himself — comprehends,
realizes, enters on, and abides in the De-
liverance of heart and mind which knows no
Cankers.
Such are the Truth-finder's ten powers, whereby he
knows his precedence as leader of the herd, issues his
lion-like challenge in public assemblies and sets a-roll-
ing the excellent Wheel of Truth. Now, if of me who
know and see all this anyone were to say that there
is nothing superhuman about the recluse Gotama's
ennobling gifts or his knowledge and insight, and that
it is Gotama's own reasoning which has hammered out
a Doctrine of his own evolving and personal invention,
— if such a one does not recant these words of his,
change his heart, and renounce his view, he will find
himself hauled off to purgatory. Just as an Almsman
4^ XII. MAHA-SIHANADA-SUTTA. M. i. 72.
who is equipped with virtue, concentration, and insight
will here and now come to (the Arahat's) plenitude of
knowledge, so this other equipment — if the man does
not recant his words, change his heart, and renounce
his view — will end in his being hauled off to purga-
tory.
Four in number are a Truth-finder's assurances
whereby he knows his precedence as leader of the
herd, issues his lion-like challenge in public assemblies,
and sets a-rolling the Excellent Wheel of Truth ; and
the four are these : —
(i) I see nothing to indicate that anyone — be he
recluse or brahmin or god or Mara or Brahma or any-
one else in the wide world — [72] will, with justice,
charge me with lacking enlightenment on those states of
mind on which I profess to be all-enlightened. And,
as I see nothing to indicate this, my state is one of
tranquillity, fearlessness, and assurance.
(ii) I see nothing to indicate that anyone . . . will,
with justice, charge me with not having extirpated the
Cankers as I profess. And, as I see nothing to
indicate this, my state is one of tranquillity, fearless-
ness, and assurance.
(iii) I see nothing to indicate that anyone . . . will,
with justice, charge it against me that the states of
mind which I have declared to be stumbling-blocks,
are not such at all, to him who indulges in them. And,
as I see nothing to indicate this, my state is one
of tranquillity, fearlessness, and assurance.
(iv) I see nothing to indicate that anyone . . . will,
with justice, charge it against me that the Doctrine I
have preached for the profit of whomsoever it be, fails,
if he acts up to it, to guide him to the utter ending of
111. And, as I see nothing to indicate this, my state is
one of tranquillity, fearlessness, and assurance.
Such are the Truth-finder's four assurances whereby
he knows his precedence as leader of the herd, issues
his lion-like challenge in public assemblies, and sets
a-rolling the excellent Wheel of Truth. Now, if of me
who know and see all this anyone were to say there is
M. i. -Ji. THE LONG CHALLENGE. 49
nothing superhuman about the recluse Gotama . . .
will end in his being hauled off to purgatory.
Eight in number are the assemblies, namely the
assemblies of nobles, brahmins, heads of houses, re-
cluses, the four Great Regents, the Thirty-three gods,
Mara and Brahma. Strong in the aforesaid four
assurances, I have experience of going to some hun-
dreds of each of these eight assemblies, sitting and
talking with them and holding converse. Yet never did
I see anything to indicate that fear or nervousness would
come upon me. And, as I saw nothing to indicate
this, my state is one of tranquillity, fearlessness, and
assurance. [73] Now, if of me who know and see all
this anyone were to say that there is nothing super-
human about the recluse Gotama . . . will end in his
being hauled off to purgatory.
Four in number are the modes in which life is
engendered, — from the ^^<g, from the womb, from
moisture, and by translation. From the ^^^ are those
creatures said to be born who at birth break the
shell that contains them. From the womb are those
creatures said to be born who at birth break the womb.
From moisture are those creatures said to be born who
are born in putrid fish, corpses, or rice, or in refuse-
pools or rubbish-shoots. By translation come gods,
denizens of purgatory, some human beings and some
dwellers in the four states of woe. Now, if of me
who know and see all this anyone were to say that
there is nothing superhuman about the recluse Gotama
. . . will end in his being hauled off to purgatory.
Five in number are the destinies after life, — in
purgatory, as an animal, as a ghost, as a human being,
and as a god. Purgatory I know, the road thereto,
the courses that lead to it, and what courses a man
pursues to pass, at the body's dissolution after death,
to rebirth in some unhappy state of misery or woe or
purgatory. The animal world I know, and the worlds
of ghosts and men, together with the roads to each,
the courses that lead to each and what courses a man
pursues to pass to each, at the body's dissolution after
4
50 XII. MAHA-SIHANADA-SUTTA. M. i. 74.
death. Gods I know, the road thereto, and the
courses that lead to their world, and what courses
a man pursues to pass, at the body's dissolution
after death, to a state of blessedness in heaven. I
know too Nirvana, the road leading thereto, the
courses that lead to it, [74] and what courses a man
pursues to dwell — here and now — by the extirpation
of the Cankers, in that Deliverance of heart and mind
which knows no Cankers, a Deliverance which he has,
for and by himself, thought out and realized, so as to
enter and to abide therein.
Suppose that my heart's knowledge of the heart of
a given man tells me that his courses and behaviour
and the road he has taken are such as will bring him
at the body's dissolution after death to a state of suffer-
ing and woe or purgatory. Later on, with the Eye
Celestial which is pure and far surpasses the human eye,
I duly see him, at the body's dissolution after death, in
some state of suffering and woe or purgatory, there
experiencing violent, acute and racking pain. It is
just as if there were a pit, over a man's height
deep, filled with embers showing neither flame nor
smoke ; and if there drew near a man overcome and
overpowered by the midsummer heat, exhausted and
beside himself with thirst, making straight for the
ember-pit ahead of him ; and if a man with eyes to
discern were to observe him and say his course and
behaviour and the road he was taking would surely
bring him to that very pit of embers ; and if later that
observer were to see the wayfarer fallen into the pit of
embers, there experiencing violent, acute and racking
pain ; — even so does my heart's knowledge of the
heart of a given man tell me that his courses and
behaviour . . . and racking pain.
Suppose, again, that my heart's knowledge of the
heart of a given man tells me that his courses and
behaviour and the road he has taken are such as will
bring him at the body's dissolution after death to
rebirth as an animal. Later on, with the Eye Celestial
which is pure and far surpasses the human eye, I duly
M. i. 75- THE LONG CHALLENGE. 5I
see him, at the body's dissolution after death, reborn
as an animal and experiencing, as such, violent, acute
and racking pain. It is just as if there were a
Jakes, a man's height deep, full up with ordure, and if
there drew near a man overcome [75] and overpowered
by the midsummer heat . . . (etc. as in previous para-
graph, substituting ordure for embers) . . . racking
pain.
Or, suppose that my heart's knowledge of . . .
reborn as a ghost, there experiencing, as such, violent,
acute and racking pain. It is just as if on rugged
ground there grew a tree with but the tiniest leaves
and foliage and with but meagre strips of shade
beneath ; and if there drew near a man overcome and
overpowered by the midsummer heat, exhausted and
beside himself with thirst, making straight for the tree
ahead of him ; and if a man with eyes to discern were
to observe him and to say that his course and behaviour
and the road he was taking would surely bring him to
that very tree ; and if later that observer were to see
the wayfarer seated or lying under that tree's shade,
experiencing violent, acute and racking pain ; — even
so does my heart's knowledge of the heart of a given
man tell me that his courses and behaviour and the
road he has taken are such as to bring him, at the
body's dissolution after death, to rebirth as a ghost,
there to experience violent, acute and racking pain.
Or, suppose that my heart's knowledge of . . .
reborn as a man, there experiencing much felicity.
It is just as if on level ground there grew a tree with
thick luxuriant foliage and with dense shade beneath ;
and if there drew near a man overcome . . . (etc. as
in previous paragraph) . . . see the wayfarer seated
or lying in the shade of the tree, there experiencing
much felicity ; — even so does my heart's knowledge
of the heart of a given man tell me that his courses
and behaviour and the road he has taken are such as
to bring him, at the body's dissolution after death,
to rebirth among mankind, there to experience much
felicity.
52 XII. MAHA-SIHANADA-SUTTA. M. i. 76.
[76] Or, fourthly, suppose that my heart's knowledge
of . . . reborn in bliss in heaven, there experiencing
exceedingly great felicity. It is just as if there were
a palace and in it a gabled pavilion, plastered within
and without, sheltered from winds, complete with well-
barred doors, and windows that fasten ; and if within this
pavilion there were a divan, spread with white cover-
lets of fleecy wool embroidered with flowers, strewn
over with rare antelope-skins as rugs, and furnished
with counterpanes and a red cushion at either end ;
and if there drew near a man overcome . . . see the
wayfarer seated or lying on that divan in exceedingly
great felicity ; — even so does my heart's knowledge
. . . there to experience exceedingly great felicity.
Or, lastly, suppose that my heart's knowledge of the
heart of a given man tells me that his courses and
behaviour and the road he has taken are such as will,
by the extirpation of the Cankers, ensure his dwelling
— here and now — in that Deliverance of heart and
mind which knows no Cankers, a Deliverance which
he has, for and by himself, thought out and realized,
so as to enter and abide therein. Later on, with the
Eye Celestial which is pure and far surpasses the
human eye, I duly see him with his Deliverance
achieved, experiencing exceedingly great felicity. It
is just as if there were a lotus-pond of clear pleasant
cool gleaming water with firm banks and in every way
delightful, with a dense wood hard by ; and if there
drew near a man overcome . . . see the wayfarer —
after going down to the pond and there bathing and
drinking and easing his weary frame of all its fatigue
and distress — come out of the w^ater and sit or [77] lie
down in the dense wood in exceedingly great felicity ;
— even so does my heart's knowledge . . . with his
Deliverance achieved, experiencing exceedingly great
felicity.
Such are the five destinies hereafter. Now, if of
me who know and see all this anyone were to say that
there is nothing superhuman about the recluse Gotama's
ennobling gifts or his knowledge and insight, and that
M. i. 73. THE LONG CHALLENGE. 53
it is Gotama's own reasoning which has hammered out
a Doctrine of his own evolving and personal invention,
— if such a one does not recant these words of his,
change his heart, and renounce his view, he will find
himself hauled off to purgatory. Just as a Brother
who is equipped with virtue, concentration, and insight
will — here and now — come to the (Arahat's) plenitude
of knowledge, so this other equipment — if the man
does not recant his words, change his heart, and
renounce his view — will end in his being hauled off to
purgatory.
Aye, Sariputta, I have lived the fourfold higher
life ; — I have been an ascetic of ascetics ; loathly have
I been, foremost in loathliness ; scrupulous have I
been, foremost in scrupulosity ; solitary have I been,
foremost in solitude.
(i.) To such a pitch of asceticism have I gone that^
naked was I, flouting life's decencies, licking my hands
after meals, never heeding when folk called to me to
come or to stop, never accepting food brought to me
before my rounds or cooked expressly for me, never
accepting an invitation, never receiving food direct
from pot or pan or within the threshold or among the
faggots or pestles, never from (one only of) two people
messing together, never from a pregnant woman or a
nursing mother or a woman in coitu^ never from
gleanings (in time of famine) nor from where a dog is
ready at hand or where (hungry) flies congregate,
never touching flesh or fish or spirits or strong drink
or brews of grain. I have visited only one house a day
and there taken only one morsel ; [78] or I have
visited but two or (up to not more than) seven houses
a day and taken at each only two or (up to not more
than) seven morsels ; I have lived on a single saucer
of food a day, or on two, or (up to) seven saucers ; I
have had but one meal a day, or one every two days,
or (so on, up to) every seven days, or only once a fort-
^ Cf. infra Suttas No. 36, 45, 51, etc. ; and see Dialogues I, 227,
for these — and one or two more — ascetic practices (of Ajivakas)
and their interpretation (by Buddhists).
54 XII. MAHA-SIHANADA-SUTTA. M. i. 79.
night, on a rigid scale of rationing. My sole diet has
been herbs gathered green, or the grain of wild millets
and paddy, or snippets of hide, or water-plants, or the
red powder round rice-grains within the husk, or the
discarded scum of rice on the boil, or the flour of oil-
seeds, or grass, or cow-dung. I have lived on wild
roots and fruit, or on windfalls only. My raiment has
been of hemp or of hempen mixture, of cerements, of
rags from the dust-heap, of bark, of the black antelope's
pelt either whole or split down the middle, of grass, of
strips of bark or wood, of hair of men or animals woven
into a blanket, or of owls' wings. In fulfilment of my
vows, I have plucked out the hair of my head and the
hair of my beard, have never quitted the upright for
the sitting posture,^ have squatted and never risen up,
moving only a-squat, have couched on thorns, have
gone down to the water punctually thrice before night-
fall to wash (away the evil within). After this wise,
in divers fashions, have I lived to torment and to
torture my body ; — to such a length in asceticism have
I gone.
(ii.) To such a length have I gone in loathliness that
on my body I have accumulated the dirt and filth of
years till it dropped off of itself, — even as the rank
growths of years fall away from the stump of a
Tinduka-tree. But never once came the thought to
me to clean it off with my own hands or to get others
to clean it off for me ; — to such a length in loathliness
have I gone.
(iii.) To such a length in scrupulosity have I gone
that my footsteps out and in were always attended by
a mindfulness so vigilant as to awake compassion
within me over even a drop of water lest I might harm
tiny creatures in crevices ; — to such a length have I
gone in scrupulosity.
(iv.) To such a length have I gone as a solitary
that, [79] when my abode was in the depths of the forest,
the mere glimpse of a cowherd or neatherd or grass-
^ Jain practices, see Sutta No. 14.
M. i. 79- THE LONG CHALLENGE. 55
cutter, or of a man gathering firewood or edible roots
in the forest, was enough to make me dart from wood
to wood, from thicket to thicket, from dale to dale, and
from hill to hill, — in order that they might not see me
or I them. As a deer at the sight of man darts away
over hill and dale, even so did I dart away at the mere
glimpse of cowherd, neatherd, or what not, in order that
they might not see me or I them ; — to such a length
have I gone as a solitary.
When the cowherds had driven their herds forth
from the byres, up I came on all fours to find a sub-
sistence on the droppings of the young milch-cows. So
long as my own dung and urine held out, on that I
have subsisted. So foul a filth-eater was I.^
I took up my abode in the awesome depths of the
forest, depths so awesome that it was reputed that none
but the passion-less could venture in without his hair
standing on end. When the cold season brought chill
wintry nights, then it was that, in the dark half of the
months when snow was falling, I dwelt by night in the
open air and in the dank thicket by day. But when
there came the last broiling month of summer before the
rains, I made my dwelling under the baking sun by day
and in the stifling thicket by night. Then there flashed
on me these verses, never till then uttered by any : —
A/'ow scorched, now frore^ in forest dread, alotie,
naked and firelesSy set upon his quest,
the hermit battles purity to win.
In a charnel ground I lay me down with charred
bones for pillow. When the cowherds' boys came
along, they spat and staled upon me, pelted me with
dirt, and stuck bits of wood into my ears. Yet I
declare that never did I let an evil mood against them
arise within me. — So poised in equanimity was I.^
* Less detail is given at Dialogues I, 232 (note i), and the
94th Jataka (which contains the verses following, with a com-
mentary which is fuller and — I think — later than Buddhaghosa's
commentary on them in this Sutta).
2 This bojjhanga addition (see Sutta No. 2) does not
appear in the Digha catalogue of asceticisms.
56 XII. MAHA-SIHANADA-SUTTA. M. i. 80.
[80] Some recluses and brahmins there are who say
and hold that purity cometh by way of food, and ac-
cordingly proclaim that they live exclusively on jujube-
fruits, which, in one form or other, constitute their sole
meat and drink. Now I can claim to have lived on a
single jujube-fruit a day. If this leads you to think
that this fruit was larger in those days, you would err ;
for, it was precisely the same size then that it is to-day.
When I was living on a single fruit a day, my body
grew emaciated in the extreme ; because I ate so little,
my members, great and small, grew like the knotted
joints of withered creepers ; like a buffalo's hoof were
my shrunken buttocks ; like the twists in a rope were
my spinal vertebrae ; like the crazy rafters of a tumble-
down roof, that start askew and aslant, were my
gaunt ribs ; like the starry gleams on water deep
down and afar in the depths of a well, shone my
gleaming eyes deep down and afar in the depths
of their sockets ; and as the rind of a cut gourd
shrinks and shrivels in the heat, so shrank and
shrivelled the scalp of my head, — and all because I
ate so little. If I sought to feel my belly, it was my
backbone which I found in my grasp ; if I sought to
feel my backbone, I found myself grasping my belly,
so closely did my belly cleave to my backbone ; — and
all because I ate so little. When I wanted to retire
for the calls of nature, down I fell on my face ; — and
all because I ate so little. If for ease of body I chafed
my limbs, the hairs of my body fell away under my
hand, rotted at their roots ; — and all because I ate
so little.
Other recluses and brahmins there are who, saying
and holding that purity cometh by way of food,
proclaim that they live exclusively on beans — or
sesamum — or rice — as their sole meat and drink. [81]
Now I can claim to have lived on a single bean a day
— on a single sesamum seed a day — or a single grain
of rice a day ; and [the result was still the same].
Never did this practice or these courses or these dire
austerities bring me to the ennobling gifts of super-
M. i. 82. THE LONG CHALLENGE. 57
human knowledge and insight. And why ? — Because
none of them lead to that noble understanding which,
when won, leads on to Deliverance and guides him
who lives up to it onward to the utter extinction of
all 111.
Again, there are other recluses and brahmins who
say and hold that purity cometh by way of successive
transmigrations, [82] — or of a particular rebirth — or
particular abode. Now, it would not be easy to find
the transmigration or rebirth or abode that has not
been mine in all this long past of mine, — save and
except the heaven of the pure abode. ^ And even if I
were to transmigrate to — or be reborn in — or abide
among the gods of that particular heaven, I could
never more return to earth.
Again, there are recluses and brahmins who say and
hold that purity cometh by sacrificing or by fire-ritual.
Now it would not be easy to find either the sacrifice
which I have not offered or the fire-ritual which I have
not performed, — whether as a king anointed as such
from among the nobles, or as a brahmin magnate.
Lastly, there are recluses and brahmins who say and
hold that, as long as a man is in the prime of his youth
and early manhood, with a wealth of coal-black hair
untouched by grey, and in all the beauty of his prime,
— so long only are the powers of his mind at their
best ; but that when he has grown broken and old,
aged and stricken in years, and draws to his life's close,
then the powers of his mind are in decay. This is
not so. I myself am now broken and old, aged and
stricken in years and at the close of my life, being now
round about eighty. Imagine now that I had four
disciples — each living to be a full hundred, each of
perfect alertness, resolve, and power to reproduce
and expound, — four disciples as perfect in their
^ This heaven is deliberately ignored in Sutta No. i. At
Digha II, 50 (v. Dialogues II, 39, note 2), Gotama paid a visit of
curiosity to this heaven, which is only dragged in here per
contumeliam, to pour contempt on all the pride of brahmins in
their purity and its apotheosis.
5 8 XII. MAHA-SIHANADA-SUTTA. M. i. 83.
scope as a mighty archer of renown, so skilled and
dexterous with his bow and so schooled in its use that
he can with ease shoot even a feather-weight shaft
right over a towering palm. [83] Imagine further
that these four gifted disciples ply me with questions
(say) about mustering-up mindfulness, receive my
answers, take in my exposition as expounded to them,
never put to me a single subsidiary question, and never
pause in their questioning except for meals, for the
calls of nature, and for necessary repose. — Still uncom-
pleted withal would be the Truth-finder's teaching, still
uncompleted would be his exposition of the Sayings, still
uncompleted would be his answers to their questions ;
but meantime my four disciples would have lived out
their allotted century and would have expired. If you
have to carry me about on a litter, Sariputta, yet will
my mind still retain its powers.
Of me, if of anyone, it may truly be said that in me
a being without delusions has appeared in the world
for the welfare and good of many, out of compassion
towards the world, for the profit, welfare and good of
gods and men.
At the time the venerable Nagasamala was standing
behind the Lord, fanning him ; and he said to the
Lord : — Wonderful, sir ; marvellous ! As I listened to
this discourse, the hairs of my body stood on end.
What is the title of this discourse ?
Well, then, Nagasamala, treasure it up in your
memory as 'the Grisly discourse.'^
Thus spoke the Lord. Glad at heart, the reverend
Nagasamala rejoiced in what the Lord had said.
1 As this Maha-sihanada-sutta is also thus styled the
Lomahamsa-pariy aya, so the Sigal-ovada-sutta of
the Digha was also (Dialogues III, 171) known as the layman's
Vinaya. So the Anumana-sutta (infra. No. 15) was known
as the Bhikkhu-patimokkha; and the Ariya-pariyesana-
sutta (infra, No. 26) is alternatively styled by Bu. Pasarasi-
sutta. See also the penultimate paragraph of Sutta No. 115
for five alternative titles, all attributed to Gotama himself.
M. i. 84. THE LONGER STORY OF ILL. 59
XIII. MAHA-DUKKHA-KKHANDHA-
SUTTA.
THE LONGER STORY OF ILL.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, a number of Almsmen, duly robed and
bowl in hand, went early in the day [84] into the city
for alms. But, thinking it somewhat early for this,
they thought they would go to the (neighbouring)
pleasaunce assigned to the Wanderers of other creeds.
Arrived there and seating themselves after due
exchange of civil greetings, they were addressed as
follows by these sectaries : — Reverend sirs, the recluse
Gotama teaches how to transcend pleasures of sense ; —
so do we. He teaches how to transcend visible forms ; —
so do we. He teaches how to transcend feelings ; —
so do we. Where then is the distinction, divergence
or difference between him and us in tenets or teaching .'*
The Almsmen who had listened to this, neither
applauded nor objected, but simply rose up without a
word and departed, to hear the truth on the matter
from the Lord's lips. So, when they had gone their
rounds for alms and had got back after their meal, they
went to him and, seating themselves after due saluta-
tions, related what had passed.
[85] Sectaries who say that should be asked what
satisfaction, what perils, and what Deliverance attend
pleasures of sense, or visible forms, or feelings, respec-
tively. To this they will not succeed in replying, and will
be annoyed to boot. And why ? — Because it is beyond
their scope. I see no one in the whole universe — with
all its gods, Maras, Brahmas, recluses and brahmins,
gods and men — who can win hearts with his answer to
these questions, save only a Truth-finder, or a disciple of
the Truth-finder, or one who has been told by them.
What is the satisfaction that attends pleasures of
sense? Fivefold are pleasures of sense: — (i.) forms
6o XIII. MAHA-DUKKHA-KKHANDHA-SUTTA. M. i. 86.
perceived by the eye, (ii.) sounds perceived by the ear,
(iii.) odours perceived by the nose, (iv.) tastes perceived
by the tongue, and (v.) touch perceived by the
body, — all of them desirable, agreeable, pleasant, and
attractive, all of them pleasurable and exciting to
passion. The satisfaction that attends pleasures of
sense is the gratification and contentment which arises
from these fivefold pleasures.
What are the perils which attend pleasures of sense ?
— Take the case of a respectable young man who
makes his living by being clerk of the signet, clerk
of accompt, computer, estate-agent, purveyor, herd-
manager, archer, member of the royal household, or in
some other calling, — therein braving heat and cold,
harassed by gnats, mosquitoes, wind, blazing sun, and
contact with snakes, and tormented to death by hunger
and thirst. — These are among the perils that attend
pleasures of sense, here and now, with all that makes up
the sum of 111, — all because of pleasure, from pleasure,
by reason of pleasure, verily [86] with pleasure, and
pleasure only, as the cause.
If, now, active, energetic and pushing though he be,
this respectable young man fails to make his fortune,
he grieves and laments and weeps, beats his breast
and is distracted that his efforts have been in vain and
his activities fruitless. — These are among the perils
that attend . . . the cause.
If on the other hand success attends his efforts and
he does make his fortune, he is beset by anxiety and
tribulation to retain it, — always wondering whether
kings or thieves will despoil him, or whether he will be
stripped by fire or flood or by heirs he detests. And
if, despite all his watch and ward, one or other of these
calamities befalls him, then he grieves and laments
. . . the cause.
It is equally because of pleasure — from pleasure, by
reason of pleasure, verily with pleasure, and pleasure
only, as the originating cause — that kings contend with
kings, nobles with nobles, brahmins with brahmins,
citizens with citizens, mother with son, son with mother,
M. i. 87. THE LONGER STORY OF ILL. 6 1
father with son, son with father, brother with brother,
brother with sister, sister with brother, friend with
friend, till, in their quarrels, contentions and strife,
they fall on one another with fists, clods, cudgels, and
knives, whereby they come by their death or deadly
hurt. — These are among the perils that attend . . .
the cause.
It is equally because of pleasure that, girding on
sword and buckler, bow and sheaf of arrows, men
charge in battle array, while arrows and javelins hurtle
through the air and swords flash and hack ; with arrows
and spear they deal wounds, with their swords they
hew off heads, so that men come by their deaths or
deadly hurt. — These are among the perils that attend
. . . the cause.
It is equally because of pleasure that, girding on
sword and buckler, bow and sheaf of arrows, men
charge up slippery bastions, while arrows and javelins
hurtle through the air [87] and swords flash and hack ;
with arrows and spear they deal wounds ; (the
besieged) pour down blazing embers (on their besiegers)
and crush them with the falling portcullis ; heads are
hewn off by swords ; so that men come by their deaths
or deadly hurt. — These are among the perils . . .
the cause.
It is equally because of pleasure that men turn into
burglars, robbers, brigands, highwaymen, or adulterers.
On arrest, these are punished by the authorities in
divers ways, — by flogging, by bastinado, by bludgeon-
ing ; by cutting off hands or feet, hands and feet, ears
or nose, ears and nose ; or they are subjected to the
tortures of the saucepan,^ the chank-shave, or the
lanthorn,^ the wreath of fire,^ the fiery hand, the hay-
^ The skull was first trepanned and then a red-hot ball of iron
was dropped in, so that the brains boiled over like porridge. For
this and other tortures see S.B.E., XXXV, 276.
2 The mouth was fixed open with a skewer and a lighted lamp
put inside. This torture was called the mouth of Rahu because
Rahu, the Asura, was supposed, at an eclipse, to swallow the sun.
3 Bu. says that the whole body was oiled before ignition ; but
62 XIII. MAHA-DUKKHA-KKHANDHA-SUTTA. M. i. 87.
band,^ the bark-robe, the black hart,^ the meat-hooks,^
the pennies,^ the pickle,^ bolting the door,^ or the
palliasse ;^ or they are sprayed with boiling oil, or are
given to starved dogs to devour, or are impaled alive,
or have their heads chopped off; so that men come by
their deaths or deadly hurt. — These are among the
perils . . , the cause.
Lastly, it is equally because of pleasure — from
pleasure, by reason of pleasure, verily with pleasure,
and pleasure only, as the cause — that men go astray
in act word and thought ; and thereby, at the
body's dissolution after death, they pass to states of
suffering, woe and tribulation and to purgatory. —
These are the perils that — in the hereafter — dog
pleasures of sense with all that makes up 111, — all
because of pleasure, from pleasure, by reason of
pleasure, verily with pleasure, and pleasure only, as the
cause.
Next, what is the deliverance from pleasures of
sense ? — To subdue and to shed all desire and appetite
for them, this is deliverance from pleasures of sense.
Almsmen, i( recluses or brahmins lack this real
knowledge of the true nature of the satisfaction and
perils of, and of deliverance from, pleasures of sense,
they cannot possibly either comprehend such pleasures
mall suggests a coronal of flames, just as the next torture is
localized to the hands.
^ From the neck downwards, the skin was flayed into strips
not severed at the ankles but there plaited like a hay- band to
suspend him till he fell by his own weight. In the next torture
the strips formed a kilt.
2 The victim was skewered to the ground through elbows and
knees, with a fire lighted all round him so as to char his flesh.
3 The victims were slung up by double hooks through flesh
and tendons.
4 With a razor little discs of flesh were shaved off" all over the
body.
^ Into gashes salt or alkali was rubbed, — with combs.
^ The head was nailed to the ground by a skewer through both
ear-holes.
^ The skin being left intact, the bones and inwards were
pounded till the whole frame was as soft as a straw mattress.
M. i. 88. THE LONGER STORY OF ILL. 63
for themselves or instruct another by what course to
comprehend the truth about them. Only those can
possibly do this who [88] know pleasures of sense for
what they truly are.
Take (the particular case of) visible forms. What
is the satisfaction they give ? — It is as if there were a
maiden of a noble or brahmin or citizen family, between
fifteen and sixteen years old, not too tall and not too
short, not too plump and not too thin, not too dark and
not too pale ; — is she then in the flower of her charm
and beauty }
Yes, sir.
Well, anything agreeable and pleasurable that arises
from charm and beauty is the satisfaction that visible
forms give.
Next, what are the perils of visible forms ? — Suppose
that, later on, one saw that same lady when she was
eighty or ninety or a hundred years old, a crone bent
double and propping her bowed frame with a staff as
she totters along, decrepit, with her youth gone and
her teeth broken, with hair grey or scanty or none, all
wrinkly or blotchy ; — what think you ? Has the flower
of her charm and beauty gone and calamity set in ?
Yes, sir.
Well, this is among the perils which dog visible
forms.
Now suppose one saw that same lady sick and
suffering and very ill, lying in her own ordure and
urine, dependent on others to lift and dress her ; —
what think you, Brethren ? Has the flower of her
charm and beauty gone and calamity set in ?
Yes, sir.
Well, this too is among the perils which dog visible
forms.
Lastly, suppose that, after that same lady's body has
been cast into the charnel-ground, one saw it either
lying there bloated and black and festering after
one to three days' exposure there, — or being de-
voured by crows or hawks or vultures or dogs or
jackals or divers worms — or [89] showing as a chain
64 XIII. MAHA-DUKKHA-KKHANDHA-SUTTA. M. i. 90.
of bones, either still with flesh and blood and sinews to
hold them together, or with only smears of flesh and
blood left with the bones and sinews, or with sinews
gone and only the bare bones left scattered about, here
a hand and there a foot, here a leg and there an arm,
here the pelvis, there the spine, and there the skull —
or with the bones whitening like sea-shells, or piled in
a heap as years roll by, or crumbled to dust; — what
think you ? Has the flower of her charm and beauty
gone and calamity set in ?
Yes, sir.
Well, these things too are among the perils which
dog visible forms.
Next, what is the deliverance from visible forms ? —
To subdue and shed all desire and appetite for them, —
this is deliverance from visible forms.
Almsmen, if recluses or brahmins lack this real
knowledge of the true nature of the satisfactions and
perils of, and deliverance from, visible forms, they
cannot possibly either comprehend visible forms for
themselves or instruct another by what course to
comprehend the truth about them. Only those can
possibly do this who know visible forms for what they
truly are.
What are the satisfactions that feelings bring? — Take
the case of an Almsman who, divested of pleasures of
sense, divested of wrong states of consciousness, has
entered on and abides in the First Ecstasy with all its
zest and satisfaction, a state bred of inward aloofness
but not divorced from observation and reflection.
When it is thus with him, harm is not in his heart,
either towards himself or to others or towards both
together ; [90] he experiences the feeling of harbouring
no harm at all. This perfect innocence of harm I
count as the true satisfaction which feelings bring.
When he has risen above reasoning and reflection,
he enters into and abides in the Second Ecstasy, with
all its zest and satisfaction, a state bred of rapt con-
centration, above all reasoning and reflection, a state
whereby the heart is focussed and tranquillity reigns
M. i. 90. THE LONGER STORY OF ILL. 65
within. And so he passes to the Third and the Fourth
Ecstasy ; and when, by putting from him both satisfac-
tion and dissatisfaction, and by shedding the joys and
sorrows he used to feel, that Almsman enters into and
abides in that Fourth Ecstasy — the state that knows
neither the pleasant nor the unpleasant, the clarity
that comes of poised equanimity and alert mindful-
ness,— harm is not in his heart, either towards him-
self or to others or to both together ; he experiences
the feeling of harbouring no harm at all. This
sense of perfect innocence of harm I count as the true
satisfaction which feelings bring.
What are the perils which feelings entail ? — Inas-
much as feelings are transitory, fraught with 111, and
the creatures of change, — these are the perils which
dog them.
What is the deliverance from feelings ? — To subdue
and to shed all desire and appetite for them, — this is
deliverance from feelings.
Almsmen, if recluses or brahmins lack this real
knowledge of the true nature of the satisfactions and
perils of, and deliverance from, feelings, they cannot
possibly either comprehend feelings for themselves or
instruct another by what course to comprehend the
truth about them. Only those can possibly do this
who know feelings for what they really are.
Thus spoke the Lord. Glad at heart, those
Almsmen rejoiced in what the Lord had said.
XIV. COLA-DUKKHA-KKHANDHA-SUTTA.
THE BRIEF STORY OF ILL.
[91] Thus have I heard. Once when the Lord was
staying among the Sakyans at Kapilavatthu in the
Banyan pleasaunce, there came to him (his elder
cousin) MahanSma the Sakyan who, after salutations,
seated himself to one side and spoke as follows : —
Though I have long understood the Lord's teaching that
greed, hate and illusion were vices that beset the heart,
yet at times each of these vices invades my heart and
takes up its abode there, so that I wonder what
undiscarded state of consciousness it is that causes this
invasion.
Yes, Mahanama, it is an undiscarded state of con-
sciousness which causes the trouble ; and this would
be dislodged from within you, if you were to quit house
and home and renounce all pleasures of sense. It is
because this state of mind persists in you, that you
keep living on at home in comfort. If, though a
disciple of the Noble has a sound and true grasp and
comprehension of the truth that pleasures of the sense,
while yielding little satisfaction but much 111 and much
tribulation, are dogged by perils greater still, he yet
fails to find zest and satisfaction — or something Higher
than that — without pleasures of sense and without
wrong states of consciousness, — then he is in pleasure's
snares. But if to that grasp and comprehension he
adds this zest and satisfaction — or something Higher —
without pleasures of sense and without wrong states,
then he is not ensnared by pleasure.
I myself, [92] Mahanama, in the days before my
Enlightenment, when I was still but a Bodhisatta not
yet fully enlightened, although I had a sound and true
grasp and comprehension of the truth about pleasures of
66
M. i. 93- THE BRIEF STORY OF ILL. 6"]
sense, yet I failed to find zest and satisfaction, or some-
thing Higher, without pleasures of sense and wrong dis-
positions; and I was conscious that I was still in pleasure's
snares. But when to grasp and comprehension I added a
zest and satisfaction, and something Higher, into which
pleasure and wrong dispositions did not enter, then I be-
came conscious of being no longer ensnared by pleasure.
What is the satisfaction that attends pleasures of
sense ? Fivefold . . . (etc. as in preceding Sutta)
. . . Verily with pleasure, and pleasure only, as the
cause.
Once on a time, when I was staying at Rajagaha on
the Vultures' Peak, there were a number of Niganthas
at Blackrock on the slopes of Mt. Isigili, — upright men
who would never sit down, and were undergoing
paroxysms of acute pain and agony. Arising towards
evening from my meditations, I went to Blackrock and
asked those Niganthas why it was they subjected
themselves to all these pains by maintaining the
upright posture and never sitting down. Their answer
to me was that Nataputta the Nigantha — 'who was all-
knowing and all-seeing, with nothing beyond his ken
and vision, and who claimed that, whether he was
walking or standing still, sleeping or [93] awake,
continuous and unruffled ken and vision were always
his '—had taught them as follows : — Niganthas, you
have done evil in the past ; — extirpate it by these
severe austerities. Every present restraint on body,
speech and mind will hereafter undo the evildoings of
the past. Hence, by expelling through penance all
past misdeeds, and by not committing fresh misdeeds,
the future becomes cleared ; with the future cleared,
the past is wiped out; with the past wiped out, 111 is
no more ; with 111 no more, (painful) feelings are no
more ; and, with painful feelings now no more, all 111
will be outworn. — This teaching commends and
approves itself to us, and we rejoice in it.
Thereupon, I said to those Niganthas : — Do you
know, reverend sirs, whether you had an existence
before this and were not non-existent .-^
68 XIV. CULA-DUKKHA-KKHANDHA-SUTTA. M. i. 94.
No, sir.
Do you know that, in a former existence, you were
guilty, and not guiltless, of misdeeds ?
No.
Do you know that (in that former existence) you
were guilty, and not guiltless, of this or that specific
misdeed ?
No.
Do you know that a precise amount of 111 has already
been outworn, or that a precise amount of 111 has to be
outworn, or that, when a precise amount of 111 has been
outworn, all 111 has become outworn ?
No.
Do you know how, here and now, to shed wrong
dispositions and to acquire right dispositions ?
No.
So I gather, sirs, that you Niganthas have no know-
ledge whether you had an existence before this ;
whether you were guilty of misdeeds, either generally
or specifically ; how much 111 is already outworn or how
much has still to be outworn or how much has to be
outworn before all 111 has become outworn ; nor how,
here and now, to shed wrong dispositions and to
acquire right dispositions. This being so, pray, do
those who, having been reborn as men, are hunters or
have hands stained with blood or cruelty, flock to be
Pilgrims with the Niganthas ?
True weal, Gotama, must be won not by weal
and comfort but by woe. If weal [94] were the means
to win weal, then the King of Magadha, Seniya
Bimbisara, would win weal, for there is more weal in
his life than in the reverend Gotama's.
Surely this is a somewhat hasty remark. It is I who
ought to be asked which of the two of us enjoys the
greater weal, — the King or I.
Yes, it was somewhat hasty ; but let that pass, and
let us now put to you the question whether it is the
King or you who enjoys the greater weal in his life.
Then, sirs, I will ask you a question in return, to
be answered by you as you see fit : — Can the King
M. i. 95- THE BRIEF STORY OF ILL. 69
rest motionless and not utter a word for seven days and
nights on end, and yet abide in Weal beyond
compare ?
No.
Can he do so for six days and nights, — or for five,
four, three, two days and nights, or for just one single
night and day ?
No.
Well, sirs, I can rest motionless and not speak a
word for a night and a day and yet abide all the time
in W^eal beyond compare. I can do so for two nights
and days, — for three, four, five, six and seven nights
and days on end. What think you, Niganthas ? — On
this shewing, who enjoys the greater Weal in his life,
King Seniya Bimbisara of Magadha, or I ?
On this showing, it is the reverend [95] Gotama
who enjoys greater Weal in his life than the King does.
So spoke the Lord. Glad at heart, Mahanama the
Sakyan rejoiced in what the Lord had said.
XV. ANUMANA-SUTTA.^
REFLECTION.
Thus have I heard. Once when the venerable
Maha-Moggallana was staying in the Bhagga country
at Crocodile Peak in the Bhesakala wood, in the deer-
park there, he addressed the Almsmen as follows : —
If, despite his invitation to his seniors to teach him
and despite his professed anxiety to learn, an Almsman
proves unruly and obstreperous in temper, fractious
and unreceptive of instruction, — then his fellows in the
higher life deem him unfit to be taught or instructed or
trusted. Now what are the states of mind that make
a man obstreperous in temper ? — Take the case of an
Almsman who is evilly inclined and is the thrall of evil
^ Bu. records that this Sutta was known to the Ancients as the
Bhikkhu-patimokkha, and adds that this self-examination
should take place three times each day.
yo XV. ANUMANA-SUTTA. M. i. 96.
inclinations ; — or who lauds himself and runs down
others ; — or who is wrathful and the slave of wrath ; —
or who is wrathful and because of his wrath bears
grudges ; — or who is wrathful and because of his wrath
takes offence ; — or who is wrathful and because of his
wrath utters words of unbridled wrath ; — or who, being
reproved, argues with his reprover ; — or who, being
reproved, resents the reproof; — [96] or who, being
reproved, retorts with charges against his reprover ; —
or who, being reproved, wraps one thing up in another,
turns the talk off to something irrelevant, displaying
ill-temper, malice, and distrust ; — or who, being
reproved, fails to explain his proceedings ; — or who is
a hypocrite and impostor ; — or who harbours envy and
jealousy ; — or who is full of guile and deceit ; — or who
is stubborn and arrogant ; — or who hugs the temporal,
nor looses his grip and hold thereon ; — all these are
states of mind that make a man obstreperous in
temper.
But if an Almsman who invites his seniors to teach
him and professes anxiety to learn, proves humble and
meek, docile and receptive, — then his fellows in the
higher life deem him fit to be taught and instructed and
trusted. Now, what are the states of mind that make
for meekness ? — Almsmen, they are [point for point the
precise opposites of the foregoing list].
[97] In connection with the foregoing states of
mind, an Almsman ought to argue about himself as
follows : — The man of evil inclinations is displeasing
and disagreeable to me ; and if I incline to evil, others
will regard me likewise as displeasing and disagreeable.
Realizing this, he must school his heart never to give
way to evil inclinations. Similarly, realizing that, just
as he dislikes each of the other shortcomings in others,
so their presence in himself will make him disliked
likewise, the Almsman must school his heart never to
give way to any single one of them.
[98] He ought to reflect within himself whether
he is evilly inclined and so forth. If this reflection
tells him that he has got evil inclinations and
M. i. loo. REFLECTION. 7 1
SO forth, then he must strive to get rid of them.
But, if reflection tells him he has not got evil in-
clinations or the other evil states of mind, then let his
life be filled with zest and holy joy as he trains himself
by day and by night in right states of mind.
[100] If his reflection tells him that each and
every one of these evil and wrong states of mind
persists within him, he must strive to get rid of them
all. But, if reflection tells him he has got rid of them
all, then let his life be filled with zest and holy joy as
he trains himself by day and by night in right states of
mind.
Sirs, it is just like a woman or man or lad young and
dressy, to whom the reflection of their features in a bright
clean mirror or in a bowl of clear water reveals a smut
or pimple, so that they strive to get rid of it ; but if
the reflection revealed nothing of the kind, they rejoice
that all is right and that their faces are clean and clear ;
— even so is it with an Almsman ; if reflection tells
him that these evil and wrong states of mind persist
within him, he must strive to get rid of them all ; but
if he is conscious of having got rid of all of them, then
let his life be filled with zest and holy joy as he trains
himself by day and by night in right states of mind.
Thus spoke the reverend Maha-Moggallana. Glad
at heart, those Almsmen rejoiced in what he had said.
XVI. CETO-KHILA-SUTTA.
THE HEART'S FALLOWS AND BONDAGES.
[101] Thus have I heard. Once when the Lord
was staying at Savatthi in J eta's grove in Anatha-
pindika's pleasaunce, he addressed the listening
Almsmen as follows : — While the five Fallows of his
heart are left untilled and its five Bondages are un-
shattered, no Almsman can possibly shew growth,
increase and progress in this Doctrine and Rule.
What are the five Fallows he leaves untilled i* —
Take the case of an Almsman who feels doubts and
72 XVI. CETO-KHILA-SUTTA. M. i. io2.
misgivings about the Master, without either certainty
or conviction, so that in this frame of mind, his heart
has no bent towards ardour, zeal, perseverance, and
exertion ; this marks the first Fallow untilled. Or
suppose he feels these same doubts and misgivings
about the Doctrine — or the Confraternity — or his
course of training, with the same lack of bent towards
ardour, zeal, perseverance, and exertion ; — this marks
the second — the third — and the fourth Fallow untilled.
The fifth is when he is angry with his fellows in the
higher life, is displeased with them, is upset about them,
and fallow — as it were — in his relations to them, so
that he has no bent towards ardour, zeal, perseverance,
and exertion.
What are the five Bondages he leaves unshattered ?
— Take the case of an Almsman who, in the matter of
sensuous pleasure, is not void of passion and appetite,
fondness and yearning, thirsting, feverish longings and
craving ; in this frame of mind, his heart has no bent
towards ardour and so forth. This marks the first
Bondage unshattered. If he is in like case in the
matter of the body — or of visible forms, — this marks
the second [102] and the third, respectively, of the
heart's Bondages unshattered. Or, again, if after
eating as much as ever his belly will hold, an Almsman
is fond of his chair or bed or of slumber, then his
heart's bent is not towards ardour, zeal, perseverance,
and exertion ; and this marks the fourth Bondage un-
shattered. Or, lastly, an Almsman's ambition in the
higher life may be for some particular order of gods ;
and so his virtue, conversation, austerities and higher
life aim at ensuring his becoming a god, or some par-
ticular god. If such be his aims and ambition, then
his hearths bent is not to ardour, zeal, perseverance,
and exertion ; and this marks the fifth Bondage un-
shattered.
If, Almsmen, these five Fallows of his heart are left
untilled, and if these five Bondages are unshattered, no
Almsman can possibly shew growth, increase and pro-
gress in this Doctrine and Rule.
M. i. 103. THE HEART S FALLOWS AND BONDAGES. 73
If, on the other hand, an Almsman has the five
Fallows of his heart tilled and its five Bondages
shattered, then it is quite possible for him to shew
growth, increase and progress in the Doctrine and
Rule.
What are the five tilled Fallows of the heart ? —
Take the case of an Almsman who feels no doubts or
misgivings about the Master but feels certainty and
conviction, so that his heart is bent on ardour, zeal,
perseverance, and exertion, — this marks the first
Fallow tilled. If he feels no doubts or misgivings
about the Doctrine — or about the Confraternity — or
about his course of training, — and if his heart is bent
on ardour, zeal, perseverance, and exertion, — this
marks the second — the third — and the fourth Fallow
tilled. The fifth is when he is not angered against his
fellows, is not displeased or upset by them, nor is he
fallow — as it were — in his relations to them ; [103] —
this marks the heart's fifth and last Fallow tilled.
And similarly with shattering the heart's five
Bondages.
He develops the four bases of psychic power, in
which purpose, will, thought, and study respectively
inspire what moulds and fashions vigorous concentra-
tion. Strenuousness itself is a fifth.
The Almsman who is equipped with these fifteen^
factors of the strenuous character [I04j has the capacity
for breaking through, the capacity for full Enlighten-
ment, and the capacity for the Peace beyond compare.
It is like a hen with a clutch of eight or ten or a
dozen eggs, on which she has sat closely, keeping them
as warm as may be with all her pains and care ; albeit
the wish may arise within her that her chicks with
claw or beak would break through the shell and win
forth, yet that hen's chicks are capable of breaking
the shell and winning forth quite safely ; — even so, the
^ I.e. the five tilled Fallows plus the five shattered Bondages
plus the four psychic bases ; with strenuousness itself added on
to the latter as a fifth (Bu.).
74 XVII. VANA-PATTHA-SUTTA. M. i. 105.
Almsman who is equipped with these fifteen factors of
the strenuous character is capable of breaking through,
is capable of full Enlightenment, and is capable of the
Peace beyond compare.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XVII. VANA-PATTHA-SUTTA.
UBI BENE,
Thus have I heard. Once when the Lord was
staying at Savatthi in J eta's grove in Anathapindika's
pleasaunce, he addressed the Almsmen, saying: — I
will expound to you the principles of the forest life.
Give ear and pay attention, and I will speak. — Yes,
Lord, was their response to the Lord, who then went
on to speak as follows : —
Take the case of an Almsman who, dwelling in the
forest, finds that the mindfulness which was not his
before is still not his, that the stedfastness of heart
which was not his before is still not his, that the
Cankers which had not passed before are not passing
away from him now, that the Peace beyond compare
which he had not won before is still to win, and that in
the forest it is hard to satisfy a Pilgrim's needs in the
matter of clothing, food, bed, and medicaments. In
such case, the Brother [105] should ponder this over
and — be it by night or be it by day — should quit that
forest and reside there no longer.
Next, take an Almsman who, dwelling in the forest,
has just the same experiences except that he has no
difficulty there in satisfying a Pilgrim's needs. He too
should ponder this over and reflect that it was not for
clothing and the like that he went forth from home to
homelessness but that here he is acquiring neither
mindfulness nor stedfastness of heart, is not getting rid
of the Cankers nor winning the Peace beyond com-
M. i. io6. UBI BENE. 75
pare. Realizing this, he should quit that forest and
reside there no longer.
Take now an Almsman who, dwelling in the forest,
finds that the mindfulness which was not his before is
now his, that the stedfastness of heart which was not
his before is now his, that the Cankers which had not
passed away before have now passed away from him,
and that he is now winning that Peace beyond compare
which he had not won before, — but that he finds it hard
there to satisfy a Pilgrim's needs in the matter of
clothing, food, bed, and medicaments. Pondering over
this, he should reflect [106] that it was not for these
latter things that he went forth from home to homeless-
ness but that by residing in that forest the mindfulness
which was not his before is now his . . . not won
before. Realizing this, he should dwell on in that
forest and not quit it.
Lastly, if, in addition to growth in mindfulness and
so forth, he finds no difficulty there in satisfying a
Pilgrim's needs, he should similarly dwell on in that
forest and not quit it.
(The same considerations should guide him) if his
abode is near a village, a township, a city, a country,
[107-8] or an individual. ... If all goes well with his
growth Within, he will cleave to that individual while
life lasts ; he will not quit him, although hounded away.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XVIIL MADHU-PINDIKA-SUTTA.
HONEYED LORE.
Thus have I heard. Once when the Lord was
staying among the Sakyans at Kapilavatthu in the
Banyan pleasaunce, he went, duly robed and bowl in
hand, into the city ifor alms. At the end of his round,
when his meal was over and he was on his way back,
he came to Great Wood and entering it seated
76 XVIII. MADHU-PINDIKA-SUTTA. M. i. 109.
himself for the noontide at the foot of a young Vilva
tree. So too Dandapani the Sakyan, who was on his
wanderings and peregrinations afoot in the forest, came
also to Great Wood and, entering it, drew near to the
Lord under his tree, and, after exchange of civil
greetings, stood to one side with his hands leaning on
his staff, to ask : — What are your tenets, recluse ?
What is your gospel ?
Tenets, sir, whereby not only is a man at strife with
no world whatsoever throughout the whole universe —
with its gods, Maras, Brahmas, recluses and brahmins,
embracing all gods and mankind, — but also he as (a
true) Brahmin dwells above all pleasures of sense,
without perplexities and with a clear conscience,
without any cravings to be reborn either here or
there, immune from assaults of the perceptions. —
These, sir, are my tenets ; and this is my gospel.
At these words Dandapani shook his head, [109]
waggled his tongue and departed, still leaning on his
staff, with his brow puckered into three wrinkles.
Towards evening, arising from his meditations, the
Lord made his way to the Banyan pleasaunce. There,
seating himself on the seat set for him, he told the
Almsmen the incident in full detail. When he had
done so, a certain Almsman asked what precisely were
the tenets whereby the Lord was at strife with no
world and how he as the true Brahmin dwelt above all
pleasures of sense without perplexities . . . assaults of
the perceptions.
Whatever be the origin, Almsman, of the several
obsessions, bred of perceptions, which beset a man's
path, yet, if they find neither approval nor welcome
nor adherence, then here at once is an end of all pro-
pensities to passion, to resentment, [110] to specu-
lative ideas, to doubts, to pride, to passion for con-
tinuing existence, and to ignorance ; it is the end of
taking up cudgel or knife, of quarrels, of contentions,
of strife, of wrangling, slander, and lies. — Herein, all
these evil and wrong states of mind are quelled and
pass away entirely.
M. i. III. HONEYED LORE. ^^
So Spoke the Lord. Then, getting up from his
seat, the Blessed One went to his cell.
He had not been gone long when those Almsmen
bethought them how tersely and without detailed
exposition the Lord had propounded this theme ere
withdrawing to his cell ; and they were wondering who
would expound to them the meaning of the Lord's
pregnant utterance, when the idea came to them that
the reverend Maha-Kaccana, who was praised by the
Master and was held in high honour among the most
able of his fellows in the higher life, could give them
that detailed exposition. So to Maha-Kaccana they
went, laid the whole matter before him, and asked him
to expound accordingly.
[Ill] Really, sirs, said he, it is as if a man who was
in need and search and quest of choice timber were to
come on just the fine upstanding tree for his purpose
but were to disregard its root and trunk and to imagine
he could find his choice timber among the branches
and foliage. For, this is just what your reverences
have come to, in that, with the Master there in front of
you, you have ignored him and come to ask me what
he meant. Sirs, the Lord knows with all knowing and
sees with all seeing, — being the embodiment of vision,
insight, the Doctrine, and all excellence ; he is the
propounder and expounder and unfolder of meanings,
the giver of Nirvana's ambrosia, lord of the Doctrine,
the Truth-finder. Then was the time to address your
questions to the Lord in person, in order to treasure up
what he might reveal.
Admitting all this, the Almsmen still pressed Maha-
Kaccana to consent to expound and elucidate it for
them. And he, consenting, spoke as follows : — I take,
sirs, the detailed meaning of the Lord's pregnant
utterance to be this. — It is because of the eye and of
visible forms that visual consciousness arises ; the
meeting of these three things is contact ; contact con-
ditions feeling ; what a man feels, he perceives ; [112]
what he perceives, he reasons about ; what he reasons
about, he is obsessed by ; from what obsesses him
78 XVIII. MADHU-PINDIKA-SUTTA. M. i. 113.
originate the several obsessions, bred of perceptions,
which beset a man's path in respect of visible forms,
past present or future, which are cognizable by the eye.
So too, it is because of ear and sounds that auditory
consciousness arises ; — because of nose and odours
that olfactory consciousness arises ; — because of tongue
and tastes that gustatory consciousness arises ; because
of body and tangible things that there arises tactile con-
sciousness ; — because of mind and mental objects that
there arises mental consciousness ; the meeting of these
three things is contact ; contact conditions feeling . . .
mental objects, past, present or future, which are
cognizable by the mind.-^ Where eye and visible form
are present with visual consciousness, there a man may
recognize the manifestation of contact ; where there is
the manifestation of contact, there a man may recognize
the manifestation of feeling — and so of perception,
reasoning, and obsession. But the three factors must
all be present together, or there can be no manifesta-
tion to recognize. And the like holds good of each of
the other senses, including mind. — This, sirs, [113] is
what I take to be the detailed meaning of the Lord's
pregnant utterance. But, should your reverences so
desire, you can go to the Lord himself and address
your questions to him in person, in order to treasure up
what he may reveal.
After expressing their gratification and gratitude to
the reverend Maha-Kaccana, those Almsmen rose and
went to the Lord, to whom they explained at length
how, to get a detailed interpretation of his pregnant
utterance, they had betaken themselves to the reverend
Maha-Kaccana [114] and how in what sentences and
words he had expounded the meaning to them.
Maha-Kaccana, said the Lord, has learning and
1 Here, as infra at M. Ill, 223, this scholastic formula is
attributed, not to Gotama but to Kaccana, as, in the 28th and
43rd Suttas, it is attributed to Sariputta.
See M. I, 295, for Sariputta's dictum that, while the first five
(ordinary) senses have domains separate and distinct from one
another, mind enters into the domain of each of them.
M. i. 115. HONEYED LORE. 79
great insight. If you were to put your question to me,
my explanation would tally with his ; for this is the
right meaning and you should so treasure it up.
Hereupon, the venerable Ananda said to the
Lord : — Just as a man who, being half-dead with
hunger and exhaustion, should come on a honeyed
cake, each bit he tastes bringing in on him more and
more its sweet delicious savour, — even so, the further
the mind of a competent Almsman penetrates into the
import of the lore of the exposition of the Doctrine,
the greater grows his gratification and gladness of
heart. What, sir, is the name of this exposition ?
Well, Ananda, let it be known as the exposition of
'the honeyed cake.'
Thus spoke the Lord. Glad at heart, the reverend
Ananda rejoiced in what the Lord had said.
XIX. DVEDHA-VITAKKA-SUTTA.
ON COUNTER-IRRITANTS.
Thus have I heard. Once when the Lord was stay-
ing at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, he addressed the listening Almsmen as
follows : —
In the days before my full enlightenment, when I
was as yet only a Bodhlsatta and not yet all-enlightened,
the idea came to me to sort out my thoughts into two
separate and distinct groups. Into one category I put
thoughts about pleasures of sense, about harm, and
about hurt ; and in a second category came thoughts
about Renunciation, about hurting not nor harming.
When, in my life of strenuous earnestness purged of
self, [115] there arose within me a thought about
pleasures of sense, I recognized that it had arisen and
that it conduced to harm — harm to myself, to others,
and both to myself and to others — as being subversive
of insight, allied to overthrow, and no help towards
Nirvana. The reflection that they conduced to harm
8o XIX. DVEDHA-VITAKKA-SUTTA. M. i. Ii6.
— to myself or to others or to both — caused thoughts
about pleasures of sense to vanish away, as did
reflections that these thoughts were subversive of
insight, allied to overthrow, and no help towards
Nirvana. As each such thought severally arose, I
drove it away, discarded it, and rooted it out. And in
just the same way I dealt with each thought of harm
and hurt.
Now, whatsoever an Almsman thinks much about
and dwells on, gradually moulds his mind. If he
thinks much about pleasures of sense and dwells
thereon, he has thereby driven away thoughts of
Renunciation, has fostered the growth of thoughts on
pleasure, and has applied his heart to thoughts on
pleasure. And the same thing happens with thoughts
of harm and of hurt. Just as in the last month of the
monsoon towards autumn, when the crops stand thick
on the ground, a cowherd looks sharply after his cattle,
beating them off here with his stick, heading them off
there, checking them at this point and blocking their
way at that point, — because he dreads stripes or
imprisonment or mulcts or censure to himself; —
even so did I see the perils, fatuity, and defilement
arising from wrong states of mind, and the blessings
of Renunciation, with sanctification as their ally, which
flow from right states of mind.
[116] When, in my life of strenuous earnestness
purged of self, there arose within me a thought of
Renunciation, I recognized that it had arisen and that
it conduced to no harm, either to myself or to others
or to both, seeing that it fostered insight, was arrayed
against overthrow, and helped on towards Nirvana,
If by night — or by day — or by night and by day
continuously — I thought much about Renunciation and
dwelt thereon, never did I discern anything to breed
fear. But, if I were to go on thinking these thoughts
too long, would my body grow weary ? With bodily
weariness, would my heart be defiled ? With its
defilement, would my heart be sundered from con-
centration ? At this thought, I stilled and composed
M. i. 117. ON COUNTER-IRRITANTS. 8 1
my heart within, focussed and concentrated it, — lest
haply it should become defiled. And as with thoughts
of Renunciation, so did I deal with thoughts of good-
will and of benignity. Now, Brethren, whatsoever a
Brother thinks much about and dwells on, gradually
moulds his mind. If he thinks and dwells much on
thoughts of Renunciation — or goodwill — or benignity,
— he has thereby driven away thoughts about pleasures
of sense and about harm and about hurt. Just as in
the last month of the hot season, when all the crops
have been carried and are garnered on the confines of
the village, the cowherd in the discharge of his duties
[117] has only to see — from beneath a tree's shade or
in the open — that his cows are all there, — even so,
Almsmen, all that I had to see was that all (right)
states of mind were there.
Strenuous effort won for me perseverance that never
flagged ; there arose in me mindfulness that knew no
distraction, perfect tranquillity of body, stedfastness
of mind that never wavered. Divested of pleasures
of sense, divested of wrong states of mind, 1 entered
on, and abode in, the First Ecstasy . . . {etc., as in
Sutta No. 4). . . . This was the third knowledge
attained by me, in the third watch of that night, —
ignorance dispelled and knowledge won, darkness dis-
pelled and illumination won, as befitted my strenuous
and ardent life, purged of self.
It is just as if in the heart of the jungle there was a
great pond in a valley, with a large herd of deer
living there, and there should come along a man bent
on their harm, with no kind thought for them and with
no regard for their well-being. If now he were to
block up the peaceful, safe, and happy road, to open up
a treacherous way, to plant a decoy, ^ and to tether
there a tame hind as a lure, — that great herd of deer
would thus in time come to dire calamity and dwindle
1 O k a c a r o (home-pasture, cf. g o c a r o) seems to be a decoy
in the sense in which we speak of a duck-decoy, and okacarika
to be its lure. (Cf. Jat. VI, 416, okacarenati okacarikaya,
with no suggestion of a tame stag — as Bu. here — as an added
attraction.)
6
82 XIX. DVEDHA-VITAKKA-SUTTA. M. i. n8.
away. But, if another man appeared, who meant well
by the herd and was kindly towards them and had re-
gard to their well-being, he would open up that peaceful,
safe and happy road, close the treacherous way, break
up the decoy, get rid of the hind, — whereby the herd
later on would grow and increase and multiply.
This, Almsmen, is a similitude framed by me for
your edification ; [118] and here is its meaning : — The
great pond in the valley is another name for pleasures
of sense ; mankind is the herd of deer ; the first man
stands for Mara the Evil One ; the treacherous way is
the evil eightfold path — of wrong outlook, wrong aims
and so forth ; the decoy represents sensual passion
and the hind ignorance. The second man — he of the
good-will and kind heart, who had regard to the deers'
well-being — stands for the Truth-finder, Arahat all-
enlightened. What was styled the peaceful, safe and
happy road, is the Noble Eightfold Path of right out-
look, right aims, right speech, right action, right mode
of life, right effort, and right concentration. Yes,
Brethren, I have opened up the peaceful, safe and happy
road, closed the treacherous way, broken up the decoy,
and got rid of the lure of the hind. All that a teacher
can do for his disciples out of his love and compassion,
that, for compassion's sake, have I done for you. Here
are trees under which to lodge ; here are solitude's
abodes ; plunge into deepest thought and never flag ;
lay not up for yourselves remorse hereafter ; — this is
my injunction to you.
Thus spoke the Lord. Glad at heart, these Alms-
men rejoiced in what the Lord had said.
XX. VITAKKA-SANTHANA-SUTTA.
THE GOVERNANCE OF THOUGHTS.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, he addressed the listening Almsmen as
follows : —
M. i. iig. THE GOVERNANCE OF THOUGHTS. 83
[119] An Almsman who applies himself to the
higher thought should pass in review from time to time
five phases of mind ; and these are they : —
(i.) When, by reason of a phase of mind, there arise
in a Brother bad and wrong thoughts associated with
appetite, hatred and delusion, then he should divert
his mind from that to another phase associated with
what is right ; and, by his doing so, those bad and
wrong thoughts pass away and disappear, so that his
heart stands firm, is stedfast, is focussed and concen-
trated. Just as a skilled artizan or his apprentice will
with a little peg knock and drive out and expel a big
peg, so, when, by reason of a phase of mind, there arise
in an Almsman bad and wrong thoughts . . . focussed
and concentrated.
(ii.) If, though the Almsman diverts his mind from
the former to the latter phase, there still arise in him
the same bad and wrong thoughts as before, then he
should study the perils these entail, marking how
wrong and depraved such thoughts are and how they
ripen unto 111. As he studies them, these bad and
wrong thoughts pass away and disappear, so that his
heart stands firm, is stedfast, is focussed and concen-
trated. Just as a woman or man or dressy lad, [120]
if the carcase of snake or dog or human being be slung
round their necks, are filled with horror, loathing and
disgust, — even so is it with this Almsman in his
scrutiny.
(iii.) If, for all his scrutiny of their perils, these bad
and wrong thoughts still keep on arising, then he
should ignore them and not let his mind dwell on
them. As he ignores them, they will pass away and
disappear, so that his heart stands firm, is steadfast, is
focussed and concentrated. Just as a man with eyes to
see, will, if he does not want to view visible forms that
come within his field of vision, close his eyes or look
another way, — even so is it with the Almsman in his
ignoring of bad and wrong thoughts.
(iv.) If, for all his ignoring of them, these bad and
wrong thoughts still keep on arising, then he must
84 XX. VITAKKA-SANTHANA-SUTTA. M. i. 121.
bethink him how to allay all that moulds and fashions
thoughts. As he does so, these thoughts will pass
away and disappear, so that his heart stands firm, is
stedfast, is focussed and concentrated. Just as a man
who is running fast, may decide to walk slowly — or
stand still — or sit down — or lie down — and thereby
passes from the more violent to the easier posture, —
even so is it with this Almsman in his allaying of all
that moulds and fashions thoughts.
(v.) But, if, allay as he may, these thoughts continue
to arise, then, with his teeth clenched and with his
tongue pressed against his palate, he should, by sheer
force of mind, restrain, coerce and dominate his heart.
[121] As he does so, these thoughts will pass away
and disappear, so that his heart stands firm, is sted-
fast, is focussed and concentrated. Just as a strong
man, taking a weaker man by the head or shoulders,
restrains and coerces and dominates him, — even so, if,
allay as he may, these thoughts . . . focussed and
concentrated.
When at last, whether (i.) by diverting his mind
elsewhere or (ii.) by scrutiny of the perilous con-
sequences or (iii.) by ignoring bad and wrong thoughts
or (iv.) by allaying what moulds them or (v.) by sub-
duing them, the Almsman is victorious over bad and
wrong thoughts associated with appetite, hatred and
delusion, so that they pass away and disappear and his
heart stands firm and is stedfast, is focussed and con-
centrated,— [122] then indeed has he earned the style
of master of the ordering of his thoughts, for, he will
think only such thoughts as he wishes and not those he
wishes not to think ; he has hewn away cravings, has
shed his fetters, and — by fathoming propensities to
pride — has made an end of 111.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
M. i. 123.
XXI. KAKACUPAMA-SUTTA.
THE PARABLE OF THE SAW.
Thus have I heard. Once when the Lord was stay-
ing at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, the reverend Moliya - Phagguna was
always in the society of the Almswomen, so much so
indeed that, if in his presence any Ahnsmen ever said
a word against those Almswomen, he was annoyed and
displeased and made a fuss about it. With the Alms-
women it was just the same ; — they were annoyed and
displeased and made a fuss, if in their presence any
Almsman ever said a word against him. Such were the
terms he was on with the Almswomen.
Now, a certain Almsman reported all this to the
Lord, who bade an Almsman [123] summon Moliya-
Phagguna to his presence. In obedience to the
summons, the Elder came, with due obeisance took
his seat to one side, and, being questioned about the
report concerning him and the Almswomen, admitted
its truth.
Was it not for faith's sake, Phagguna, that you went
forth from a comfortable home to homelessness as a
Pilgrim ?
Yes, sir.
Then it becomes you not, having so gone forth on
Pilgrimage, to associate so much with Almswomen.
Even if you hear things said in your presence against
them, you should put from you every mundane
impulse and thought, schooling yourself never to let
your heart be led away, never to let wicked words pass
your lips, but always to be kindly and compassionate,
with your heart full of love and void of enmity. You
should be the same, if in your presence anyone were
85
86 XXI. KAKACUPAMA-SUTTA. M. i. 124.
to Strike those Almswomen with fist, clod, cudgel or
knife. You should school yourself to be the same, too,
if you yourself were reviled [124] or struck.
Turning to the Almsmen, the Lord said : — I was
much pleased with the Almsmen once, when I told
them how, personally, I only sat down to food once a
day and found that on this regimen I was healthful and
well, buoyant, hale, and hearty. I urged them to do
likewise and they would benefit therefrom as I had. I
had no need to instruct them in this ; all I had to do
was to draw their attention to it.^ It was just like a
carriage — with thoroughbreds harnessed to it and with
the goad lying ready to hand, on level ground at the
crossroads, — into which there mounts a skilled driver
who knows how to manage horses ; he takes the reins
in his left hand and the goad in his right, and away he
drives, up and down, where he likes and as he likes ; —
even so, I had no need to instruct those Almsmen in
this ; all I had to do was to draw their attention to it.
So put from you what is wrong and yoke yourselves
to right states of mind, because thereby you will
develop and grow and increase in this Doctrine and
Rule. It is just like a great grove of Sal-trees near
a village or township, which is overgrown with creepers,
and to which there comes a man who wants the grove
to thrive and flourish and has amiable and kindly
feeling towards it ; he cuts out and carries off all
crooked and hurtful growths so that the grove is
cleaned and clean within ; he tends with every care
whatever wood grows straight and fair, so that later on
the grove may develop and grow and increase. — Even
so should you put from you what is wrong and yoke
yourselves to right states of mind, because [125]
thereby you will develop and grow and increase in
this Doctrine and Rule.
Once on a time in this same Savatthi there was a
lady named Videhika, who was reputed gentle, and
^ But in the 65th Sutta he had trouble with B h a d d a 1 i on
this.
M. i. 126. THE PARABLE OF THE SAW. 87
meek, and mild. She had a maid-servant named
Darkie, a bright girl, an early riser and a good worker.
I wonder, thought Darkie, whether my mistress, who
is so well spoken of, has really got a temper of her
own which she does not show or whether she has got
no temper at all ? Or do I do my work so well that,
though she has got a temper, she does not show it ?
I will try her.
So next morning she got up late. Darkie !
Darkie ! — cried the mistress. — Yes, madam, answered
the girl. — Why did you get up so late i^ — Oh, that's
nothing, madam. — Nothing, indeed, the naughty
girl ! thought the mistress, frowning with anger and
displeasure.
So she has got a temper, though she does not show
it, thought the maid ; it is because I do my work so
well that she does not show it ; I will try her further.
So she got up later next morning. Darkie ! Darkie !
cried the mistress. — Yes madam, answered the girl. —
Why did you get up so late.^ — Oh, that's nothing,
madam. — Nothing, indeed, you naughty girl ! ex-
claimed the mistress, giving vent in words to her
anger and displeasure.
Yes, thought the maid ; she has got a temper, though
she does not show it because I do my work so well ; I
will try her yet further. So next morning she
got up later still. [126] Darkie! Darkie! cried her
mistress. — Yes, madam, answered the girl. — Why did
you get up so late ? — Oh, that's nothing, madam. —
Nothing indeed, you naughty girl, to get up so late !
exclaimed the mistress ; and in her anger and dis-
pleasure she snatched up the lynch-pin and struck the
girl on the head with it, drawing blood. With her
broken head streaming with blood, Darkie roused the
neighbourhood with shrieks of — See, lady, what the
gentle one has done ! See, lady, what the meek one
has done ! See, lady, what the mild one has done !
What for ? Just because her only maid got up late, she
was so angry and displeased that she must up with the
lynch-pin to strike her on the head and break it.
88 XXI. KAKACUPAMA-SUTTA. M. i. 127.
In the result the lady Videhika got the repute of
being violent and anything but meek and mild.
— In like manner an Almsman may be gentle, and
meek, and mild enough so long as nothing unpleasant
is said against him. It is only when unpleasant things
are said against him that you can begin to dub him
gentle, and meek, and mild. I do not call that Alms-
man docile who is docile and evinces docility only to
get clothes and food and so forth. For, if he fails
to get these things, he is not docile and evinces no
docility. Him only do I call docile whose docility
springs from honouring and venerating and revering
the Doctrine. Be it your task, Almsmen, to become
docile and to evince docility by honouring and venerat-
ing and revering the Doctrine.
There are five ways in which you may be ad-
dressed,— (i.) in or out of season, (ii.) truthfully or un-
truthfully, (iii.) mildly or harshly, (iv.) profitably or
unprofitably, and (v.) in love or in hate ; people may
speak to you from time to time in each of these ways.
[127] Your task should be to preserve your hearts un-
moved, never to allow an ill word to pass your lips,
but always to abide in compassion and goodwill,
with no hate in your hearts, enfolding in radiant
thoughts of love the person addressing you and pro-
ceeding thence to enfold the whole world in your
radiant thoughts of love, — thoughts like the solid earth
beneath thoughts great, vast and beyond measure, in
which no hatred is or thought of harm.
It is like a man who comes with basket and shovel
to do away with the solid earth ! So here he digs and
there he digs ; dumps it down here and dumps it down
there ; spits here and stales there ; — confident that the
earth is being got rid of bit by bit ! Do you think he
will succeed in doing away with the earth ?
No, sir ; — because the solid earth is so deep and so
measureless, that it will not readily cease to exist
before the man is tired out and worn out himself
— Even so (futile) are the five ways in which others
may address you, — . . . thoughts of love, — thoughts
M. i. 128. THE PARABLE OF THE SAW. 89
like the solid earth, great, vast and beyond measure,
in which no hatred is or thought of harm.
It is like a man who comes with lac and colours,
yellow or blue or madder, to paint pictures on the air.
Do you think he could do so ?
No, sir ; because the air is void of form and
attributes, so that pictures will not readily be painted
on it before the man himself is [128] tired out and
worn out.
— Even so (futile) are the five ways in which others
may address you . . . thoughts of love, thoughts like
the air above, great, vast and beyond measure, in which
no hatred is or thought of harm.
It is like a man who comes with a blazing wisp of
bracken to set the river Ganges on fire and burn it all
up. Do you think he could do so ?
No, sir ; because the Ganges is so deep and so
measureless that it will not readily be fired and burnt
up by wisps of bracken before the man himself is
tired out and worn out.
— Even so (futile) are the five ways in which others
may address you . . . thoughts of love, thoughts like
the Ganges, great, vast and beyond measure, in which
no hatred is or thought of harm.
It is like a wallet of cat's skin that has been rubbed
and scrubbed until it is as supple as supple can be,
and as soft now as gossamer, with never a purr or
a hiss left in it ; and if there came along a man
with a chip of wood or a potsherd, professing therewith
to start it purring and hissing again ; — do you think
he could succeed ?
No, sir ; because that cat's skin has been rubbed and
scrubbed till it is as supple as supple can be, and as
soft now as gossamer, with never a purr or a hiss
left in it ; so that it will not readily be started purring
and hissing again, with his chip or potsherd, before the
man himself is tired out and worn out.
— Even so (futile) are the five ways in which
others may address you . . . [129] thoughts of love,
thoughts like that supple and tempered wallet of cat's
90 XXI. KAKACtJPAMA-SUTTA. M. i. 130.
skin, thoughts great, vast and beyond measure, in which
no hatred is or thought of harm.^
If villainous bandits were to carve you limb from
limb with a two-handled saw, even then the man that
should give way to anger would not be obeying my
teaching. Even then be it your task to preserve your
hearts unmoved, never to allow an ill word to pass
your lips, but always to abide in compassion and good-
will, with no hate in your hearts, enfolding in radiant
thoughts of love the bandit (who tortures you) and pro-
ceeding thence to enfold the whole world in your
radiant thoughts of love, thoughts great, vast and
beyond measure, in which no hatred is or thought
of harm.
If, Almsmen, you were to ponder again and again
over this parable of the saw, do you perceive anything,
great or small, which you could not endure to have
said to you ? — No, sir. — Then, Almsmen, ponder again
and again on this parable of the saw ; it will make for
your abiding good and welfare.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XXII. ALAGADDUPAMA-SUTTA.
THE VENOMOUS SNAKE.
[130] Thus have I heard. Once when the Lord
was staying at Savatthi in J eta's grove in Anatha-
pindika's pleasaunce, an Almsman named Arittha who
had originally been a vulture-catcher had come to hold
the pernicious heresy that, as he understood the
Lord's exposition of the Doctrine, the states of mind
declared by the Lord to be the stumbling-blocks are
not such at all to him who indulges in them.^
1 As the cat cannot be brought back to life, nor can its dressed
skin rustle or crackle when handled, so is the Arahat who
* answers not again.'
2 Cf. I, 72. The whole Arittha episode occurs verbatim in
Vinaya Texts, II, 377. See Vinaya Texts, I, 47 for the penalty
M. i. 131. THE VENOMOUS SNAKE. 9 1
As soon as this reached their ears, a number of
Almsmen went to ask Arittha whether he was correctly-
reported as holding a heresy so pernicious ; and, on
learning from him that he undoubtedly did hold it,
they sought to wean him from it by enquiry, expostu-
lation, and remonstrance. Do not, said they, mis-
represent the Lord ; it is not right to impute this to
him, for he would not say so ; (on the contrary) it has
been by the Lord laid down in many a figure that the
states of mind declared by him to be stumbling-blocks
are veritable stumbling-blocks to him who indulges in
them. Pleasures of sense he has described as giving
little satisfaction, much 111 and much tribulation, and as
being dogged by perils greater still. He has described
these pleasures of sense in the (ten) Parables,^ — of the
bare bone, the lump of carrion, the hay-torch, the pit
of embers, the dream, the loan, the hanging fruit, the
slaughter-house, the impaling stake, the snake's head, —
always as giving little satisfaction, much 111, and much
tribulation, and always as being dogged by perils
greater still. But say what they might, Arittha would
not yield to their expostulations but stoutly maintained
and upheld his pernicious heresy. So, when Arittha
could not [131] be got to recede from his position,
those Almsmen went to the Lord and recounted all
that passed ; and he sent an Almsman to summon
Arittha to his presence.
[132] When Arittha had obediently come and had
taken his seat to one side after due obeisance, the Lord
asked him whether he was correctly reported as having
come to hold that, as he understood the Doctrine
taught by the Lord, the states of mind declared to be
stumbling-blocks were not such at all to him who in-
dulged in them. — Yes, he undoubtedly did so hold. —
Then said the Lord : — To whom, foolish man, do you
aver that I ever so taught the Doctrine.^ Have I not,
of excommunication for maintaining that a Saint cannot fall from
grace. It will be noted that here, as in Sutta 38, the recalcitrant
is branded as belonging by origin to a murderous calling.
^ See Sutta No. 54 for the first seven of these in detail.
92 XXII. ALAGADDUPAMA-SUTTA. M. i. 133.
foolish man, laid it down in many a figure that the
states of mind declared by me to be stumbling-blocks
are veritable stumbling-blocks to him who indulges in
them ? Pleasures of sense I have described as giving
little satisfaction, much 111, and much tribulation, and
as being dogged by perils greater still ; I have so
described pleasures of sense in ten Parables. Yet you,
foolish man, employ what you yourself misunderstand
not only to misrepresent me but also to undermine
yourself and to lay up a store of demerit, — to your
lasting hurt and harm.
Turning then to the Almsmen, the Lord said : — Do
you think this Brother Arittha, the vulture-catcher of
the past, has got even a spark of illumination in this
Doctrine and Rule ?
How could he, sir ? For, it is not the fact.
Hereat, Arittha sat silent and glum, with his
shoulders hunched up and eyes downcast, much
exercised in his mind but finding no words to utter.
Marking his plight, the Lord said : — And now, foolish
man, you shall be shewn up in respect of this pernicious
view ; I will question the Almsmen on the point.
^Accordingly the Lord addressed the Almsmen as
follows : — [133] Now do you too, Almsmen, understand
me to have taught the Doctrine in the fashion in which
Arittha here, this whilom vulture-catcher, employs
what he himself misunderstands, not only to misrepre-
sent me but also to undermine himself and to lay up a
store of demerit ?
No, sir ; for, in many a figure we have heard from
the Lord that the states of mind declared by him to be
stumbling-blocks are veritable stumbling-blocks to him
who indulges in them ; pleasures of sense the Lord
has described as giving little satisfaction, much 111,
and much tribulation, and as being dogged by perils
greater still.
Quite right, Almsmen ; you rightly understand my
teaching ; for, indeed, I have, as you say, so taught in
many a figure and parable. Yet here is this former
vulture-catcher, Arittha, employing what he himself
M. i. 134. THE VENOMOUS SNAKE. 93
misunderstands, not only to misrepresent me but also
to undermine himself and to lay up a store of demerit,
— to his lasting hurt and 111. No one can possibly
indulge in pleasures of sense without harbouring
sensuality within himself or without perceiving it and
thinking about it.
Take the case of some foolish persons who have
learned by heart the Doctrine, — the Suttas^ in prose or
in prose and verse, with the Poems and the Triumphant
Utterances and the Quotations and the Jatakas and
the Miracles and the Miscellanies, — yet, though they
have learned it all by heart, fail to study its import for
the comprehension of all it embodies, and consequently
find no joy in it, profiting by their learning by rote
solely for strictures on others or for bandying verbal
quotations, and quite missing the real object of their
memorizing ; so that these divers aspects of the
Doctrine which they have failed to grasp conduce to
their lasting hurt and 111. And why ? — Because they
have grasped it all wrong.
It is just like a man who is in quest of a serpent for
his needs and who in the course of his searching finds
a big serpent, which he seizes by its coils or tail, with
the result that it turns on him and bites him on hand
or arm or elsewhere on his body, so that he [134]
comes thereby by his death or deadly hurt. And
why i^ — Because he has wrongly grasped his snake.
And it is just the same with those foolish persons who
have learned by heart . . . wrongly grasped them.
Take now the case of young men who have likewise
learned the Doctrine by heart in all its aspects but
study its import for the comprehension of all it
embodies, and consequently find joy in it, — learning it
^ In this stock passage — here naively put into the mouth of the
still living and preaching Buddha by later recensionists — Bu.
interprets Sutta as including the Vinaya and Abhidhamma, and
therefore as signifying the Pitakas at large, — not being either
exclusively in verse (like the Dhammapada and the Thera- and
Theri-gathas) or purely expository (like Sutta No. 9 above or the
Vedalla Suttas Nos. 43 and 44 infra) or florilegia (like the
Udana).
94 XXII. ALAGADDUPAMA-SUTTA. M. i. 135.
by heart not for strictures on others or for bandying
verbal quotations, but for securing the real object of their
memorizing, so that the divers aspects of the Doctrine
which they have succeeded in mastering conduce to
their lasting good and welfare. And why ? — Because
they have grasped it all aright.
It is just like a man who is in quest of a serpent for
his needs and who in the course of his searching finds
a big serpent which he pins securely down with a
forked stick before grasping it tightly by its neck.
Coil itself as the serpent may round his hand or arm or
other part of his body, the man does not come thereby
by his death or deadly hurt. And why ? — Because he
has grasped it aright. And it is just the same with
those young men who have likewise learned by
heart . . . grasped it all aright.
Therefore, Almsmen, when you understand the
import of what I say, so treasure it up in your
memories ; but if you fail to understand, then ask me
or some outstanding Almsmen.
By the parable of the raft I will teach how to
abandon and not to retain. Listen and pay attention ;
and I will speak. Yes, sir, said they in response ;
and the Lord began : — It is like a man who after
travelling a long way finds the floods out, with danger
and peril on the hither side and with security and
safety on the further side, but with no ferry or suspen-
sion-bridge ; and to him comes the thought [I35j to
win his way across the floods to safety from the perils
which encompass him by collecting grass and sticks
and branches and boughs wherewith to fashion a raft
on which to paddle himself safely across with his hands
and feet ; and to him, when he has done all this and
has paddled himself safely across, the thought comes
that the raft had been so useful that he might do well
to take it along with him packed on his head or
shoulders. Think you he would be doing the right
thing with the raft ? — No, sir. — How should he act so
as to do the right thing with his raft ? Well, suppose
that, when he was safely over, he, recognizing how
M. i. 136. THE VENOMOUS SNAKE. 95
useful the raft had been, were to deem it well, before
going on his way, either to beach it or to leave it
afloat ; — clearly thus he would be doing the right thing
with his raft. In this wise I have taught you by the
parable of the raft how to abandon and not to retain.
If you understand this parable of the raft, you have to
discard good things, and a fortiori bad things.
Speculative tenets are sixfold. Take the case of an
uninstructed everyday man who takes no count of the
Noble, who is unversed and untrained in the Doctrine
of the Noble, who takes no count of the Excellent, —
who is unversed in the Doctrine of the Excellent, —
who regards as * mine ' or ' I am this ' or ' this is my
Self,' either (i) visible form, — or (ii) feeling — or (iii)
perception — or (iv) the plastic forces — or (v) whatso-
ever he sees, hears, touches, is aware of, or by the
mind attains, seeks out, and reflects on, — or (vi) the
speculative tenet that * the world around me is the
Self which I shall hereafter become, — eternal and
permanent, everlasting and unchangeable, [136] stand-
ing fast like heaven and earth.'
But the instructed man, the disciple of the Noble
who does take count of the Noble and is both versed
and trained in their Doctrine, who does take count of
the Excellent and is both versed and trained in their
Doctrine, — he refuses to regard visible form — or the
rest of the six — as mine or I am this, or this is
my Self. Refusing so to regard these things, he is
not worried over the non-existent.
At this point an Almsman asked whether there could
be worry over the externally non-existent.
Yes, answered the Lord. Suppose a Brother thinks
he once had something which he now has not got, or
that he would like to have something he cannot get ;
he grieves and mourns and laments, he beats his breast
and is distraught. — That is how there comes worry
over the externally non-existent.
Being asked further if there could be an absence of
worry over the externally non-existent, the Lord
said : — Yes ; suppose an Almsman never thinks that
96 XXII. ALAGADDUPAMA-SUTTA. M. i. 137.
he once had something which he now has not got, or
that he would like to have something he cannot get ;
he does not grieve and mourn and lament, he does not
beat his breast nor is he distraught. — That is how there
is an absence of worry over the externally non-existent.
Being asked further if there could be worry over the
internally non-existent, the Lord said : — Yes ; as for
instance in the case of an Almsman who comes to hold
the speculative idea that the world around me is the
Self, which I shall hereafter become, — eternal and
permanent, everlasting and unchangeable, standing fast
like heaven and earth. From the Truth-finder or a
disciple of his he hears preached the Doctrine to
remove all tendency, inclination, and bias towards
speculative tenets, to still all plastic forces, to discard
all the material of rebirth, to extirpate cravings, in the
passionless calm of Nirvana. Thinks he to himself:
"137] ' Then I shall be cut off and perish utterly, there
will be an end of me for ever '; and at the thought he
grieves and mourns and laments, beats his breast, and
is distraught. — That is how there is worry over the
internally non-existent.
Being asked further whether there could be an
absence of worry over the internally non-existent, the
Lord : — Yes ; as for instance in the case of an Alms-
man who, holding no speculative idea that the world
around him is the Self, into which he will hereafter
merge for ever and ever, hears the Doctrine preached by
the Truth-finder or a disciple of his, without a thought
that this means he will be cut off and perish utterly
and be ended for ever ; so he does not grieve and
mourn and lament, he does not beat his breast nor is
he distraught. — That is how there is an absence of
worry over the internally non-existent.
You would like to possess something that was
eternal and permanent, everlasting and unchangeable,
standing fast like heaven and earth ; — but, can you see
any such possession ?
No, sir.
Quite right, Almsmen ; — nor do L
M. i. 138. THE VENOMOUS SNAKE. 97
You would like to have a grip on personal immor-
tality such that thereby you would escape all grief,
lamentation, sorrow, woe and tribulation; — but, can
you see any such grip ?
No, sir.
Quite right, Almsmen ; — nor do I.
You would like a foundation for speculative beliefs
so sure that thereby you would escape all grief, lamen-
tation, sorrow, woe, and tribulation ; — but, can you see
any such foundation ?
No, sir.
Quite right. Almsmen ; — nor do I.
[138] If there were a Self, would there be something
of the nature of a ' Self of mine ' ?
Yes, sir.
And if there were something of the nature of a Self
of mine, would there be a * my-self ' ?
Yes, sir.
But, if really and truly there is to be found neither
Self nor anything of the nature of Self, is it not mere
absolute folly to hold the speculative view that the
world around me is 'the Self, into which I shall pass
hereafter, — eternal and permanent, everlasting and
unchangeable, standing fast like heaven and earth ?
How, sir, could it not be mere absolute folly?
What do you think, Almsmen.'^ Is visible form per-
manent or impermanent ?
Impermanent, sir.
And is the impermanent a weal or a woe ?
A woe, sir.
But can a woe that is impermanent and changeable
properly be regarded as mine, or as I am this, or as
this is my Self?
No, sir.
[And the same argument applies also to feelings,
perception, plastic forces, and consciousness.]
From which it results, Almsmen, that all visible
forms — or feelings — or perceptions — or plastic forces —
or consciousness — all this, whether past, present, or
future, whether internal or external, [139] whether
7
98 XXII. ALAGADDUPAMA-SUTTA. M. i. 140.
gross or subtle, high or low, far or near, have all to be
viewed — if their real nature is comprehended aright —
as 'not mine', as *I am not this', and as *this is no
Self of mine'.
So viewing all these things, the instructed disciple of
the Noble grows aweary of visible forms and the rest of
them ; weariness leads him to passionlessness, and
passionlessness to Deliverance, wherein he comes to
know his Deliverance in the sure conviction : Rebirth
is no more ; I have lived the highest life ; my task is
done ; and now there is no more of what I have been.
Such an Almsman is known as one who is quit of bolt
and bar, has filled in his moat, has got rid of the itch of
wanting, is cribbed and cabined no more ; he is known
as the Noble who has flung away pride's banner, has
cast off his burthen, and is emancipate.
Now, how is he quit of bolt and bar? — When
ignorance has passed away, grubbed up by the roots,
like the cleared site where once a palm-tree grew, a
thing that once has been and now can be no more.
How does he fill in his moat ? — When the round of
birth and rebirth has passed away ... no more.
How does he get rid of the itch of wanting.^ — When
craving has passed away ... no more.
How is he cribbed and cabined no more i^ — When
the five worldly bonds have passed away ... no more.
How is he the Noble who has flung away pride's
banner, has cast off his burthen, and is emancipate ?
— When the pride in an Ego^ has passed away
... no more.
[140] When his heart is thus Delivered, not Indra
or Brahma or PajapatI, with all their trains of gods,
can succeed in tracking down aught on which depends
a truth-finder's consciousness. And why? — Because, say
I, already, here and now, the truth-finder^ is untrace-
1 So in the earliest days of his Buddhahood, Gotama (Vinaya
Texts, I, 81) preached that supreme bliss came from the putting
away of the conceit which comes from the thought * I am.'
2 Here, clearly, tathagata means not a Buddha but simply
an arahat.
M. i. 141. THE VENOMOUS SNAKE. 99
able. Though this is what I affirm and what I preach,
yet some recluses and brahmins — wrongly, erroneously,
and falsely — charge me, in defiance of facts, with being
an annihilationist and with preaching the disintegration,
destruction and extirpation of existing creatures. It
is just what I am not, and what I do not affirm, that is
wrongly, erroneously, and falsely charged against me
by these good people who would make me out to be
an annihilationist. Both in the past and to-day, I have
consistently preached 111 and the ending of 111. If
therein people denounce and abuse and revile the truth-
finder, — this begets in him no resentm.ent or annoyance
or dissatisfaction. Nor, again, if people shew the
truth-finder honour and reverence, devotion and
worship, — does that bring him pleasure, satisfaction or
elation ; he only thinks that such homage is consequent
on the truth he mastered long ago. Therefore, if
people denounce and abuse and revile you too, let this
breed in you no resentment or annoyance or dissatis-
faction. Nor, if people shew you too honour and
reverence, devotion or worship, let that not bring you
pleasure, satisfaction, or elation ; let your sole thought
be that such homage is consequent on the truth you
mastered long ago.
Put from you then what is not yours ; and thereby
you will come to lasting w^l and well-being. Now
what. Almsmen, is that which is not yours ? — Visible
forms are not yours ; and so put them from you and
ensure thereby your lasting weal and well-being.
Similarly, put from you feelings, [141] perceptions, the
plastic forces, and consciousness ; and ensure thereby
your lasting weal and well-being. What think you ?
If a man were to collect or burn or otherwise do what
he liked with the grass, sticks, branches and foliage in
this grove of Jeta's, — would it occur to you that it was
you whom he was collecting or burning or otherwise
doing what he liked with ?
No, sir ; and why? — Because nothing of all this is
either our Self or anything of the nature of a Self
of ours.
lOO XXII. ALAGADDdPAMA-SUTTA. M. i. 142.
Just in the same way put from you what is not
yours, — visible forms, feeHngs, and the rest ; and
ensure thereby your lasting weal and well-being.
In this wise has the Doctrine been by me set forth
aright, the Doctrine which is clear, open, luminous,
and flawless, wherein and whereby —
there is no tracing of the course of those Almsmen
who are Arahats, in whom the Cankers are no more,
who have greatly lived, whose task is done, who have
cast off their burthens, who have won their weal, and
who by utter knowledge have won deliverance ;
all those who have thrown off the five fetters of this
world, will all be translated to realms above, from
which they will never return to earth ;
all those who have thrown off the three fetters and
have also reduced passion, hate and folly to a minimum
will return only once more to this world and will then
make an end of 111 ;
all those who have simply thrown off three fetters,
have entered the stream of sanctification, will escape all
future states of misery, [142], have their future assured,
and are destined to win the fullest enlightenment ;
all those whose life accords with the Doctrine and
with faith, are all destined to win the fullest enlighten-
ment ; and
all who have but faith in me and love for me, have
heaven as their destiny.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XXIII. VAMMIKA-SUTTA.
THE SMOULDERING ANT-HILL.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, the reverend Kumara-Kassapa was
staying in the Andha-vana, to whom towards dawn
there came a deity of dazzling beauty, flooding the
whole woodland with radiance. Standincr to one side,
M. i. 143. THE SMOULDERING ANT-HILL. lOI
the deity said : — Almsman, Almsman ! — There's an
ant-hill which smokes by day and flames up at night.
The brahmin said : — Take your tool, sage/ and dig.
The sage dug away till he found a bar and cried :
Here's a bar. Lord. Said the brahmin : Cast it out,
sage, and dig on. As the sage dug on, he came on a
frog. Cast it out, sage, and dig on, said the brahmin.
As the sage dug, he came on a passage which forked.
Said the brahmin : Cast it out, sage, and dig on. As
he dug on, he came successively on — a strainer — [143]
a tortoise — a cleaver — and a joint of meat ; all of
which he was successively told to cast out and dig on.
At last he came on a cobra.^ Sage, leave the cobra
alone, said the brahmin ; do not harm the cobra ; pay
homage to the cobra.
Now, Almsman, take these questions to the Lord
and treasure up his explanations. I see no one in the
whole universe — with all its gods, Maras, Brahmas,
with its recluses and brahmins, and all gods and man-
kind— whose interpretation of these questions can
prove convincing, save only the Truth-finder or a
disciple of the Truth-finder or from someone who has
been told by him or them.
With these words the deity vanished from sight.
When the night was at an end, the reverend
Kumara-Kassapa came to the Lord and after saluta-
tions sat down to one side, there to relate the whole
story and to end with the following questions : — What
is the ant-hill ? — What is the smoking by night ? —
What is the flaming by day ? — Who is the brahmin ?
— Who is the sage ? — What is his tool ? — What is his
digging ? — What is the bar ? — What is the frog ? —
What is the passage which forked ? — What is the
strainer? — What is the tortoise ? — What is the cleaver ?
— What is the joint of meat ? — What is the cobra ?
1 The title Su-medha, here used of an Almsman, is given by
Brahma to the Buddha in Sutta 26 (infra p. 119).
2 Cobras (says Bu.) guard buried treasure for seven genera-
tions, a beUef which perhaps dictated the story here turned into
an allegory.
I02 XXIII. VAMMIKA-SUTTA. M. i. 144.
[144] The ant-hill, Almsman, typifies the body,
which is made up of the four elements, starts from a
mother and father, is sustained by rice and other foods,
and is impermanent, being subject to attrition, abrasion,
erasion, decay, and dispersal.
The smoking by night is what by night a man thinks
about, and ponders on, with reference to the day's doings.
The flames by day are what, after thinking and
pondering by night, a man executes by day, with body,
voice, or mind.
The brahmin typifies the Truth-finder, the Arahat
all-enlightened.
The sage is an Almsman under training.
His tool is noble wisdom.
His digging is perseverance in effort.
The bar signifies ignorance, which he is bidden to
cast out and fling away.
The frog is the emblem of the unrest arising from
wrath, which he is bidden to cast out and fiing away.
The passage which forked typifies doubting, which
he is bidden to cast out and fiing away.
The strain represents the five hindrances, — of pas-
sion, ill-will, torpor, worry, and doubting.
The tortoise means the five-fold grip on continuing
existence — through visible forms, feelings, perceptions,
plastic forces, and consciousness — which he is bidden
to cast out and fling away.
The cleaver indicates the five pleasures of sense —
proceeding from sights, sounds, odours, tastes, and
touch, all of them pleasant, agreeable and delightful,
all of them bound up with passion and lust — which he
is bidden to cast out and fling away.
[145] The joint typifies passion's delights, which he
is bidden to cast out and fiing away.
Lastly, the cobra is the symbol of the Almsman in
whom the Cankers are no more. Leave him alone,
harm him not, pay him homage.^
^ Cf, the end of the next Sutta and of Sutta No. 5 for styling
an Arahat nag a (cobra or elephant); and cf. the designation of
manussa-naga for Maha-Kassapa at Vinaya Texts I, 121.
M. i. 146. ON RELAYS. IO3
Thus spoke the Lord. Glad at heart, the reverend
Kumara-Kassapa rejoiced in what the Lord had
said.
XXIV. RATHA-VINITA-SUTTA.
ON RELAYS.
Thus have I heard. Once when the Lord was
staying at Rajagaha in the Bamboo grove where the
squirrels were fed, there came to the Lord many-
Almsmen of the locality who had been passing the
rainy season there ; and these, after due obeisance,
seated themselves to one side, and were thus addressed
by the Lord : — Who among the Almsmen from here-
abouts is by his fellows in the higher life who come
also from here, esteemed — as wanting little himself
and as urging Almsmen too to want but little ; as being
contented in himself and also preaching contentment
to Almsmen ; as living aloof in the inner life himself
and also preaching it to Almsmen ; as eschewing
mundane society and also urging Almsmen to eschew
it ; as being strenuous himself and also inciting Alms-
men to be strenuous ; as leading a virtuous life himself
and also inciting Almsmen to virtue ; as having won
rapt concentration for himself and also exhorting
Almsmen thereto ; as having won wisdom for himself
and also exhorting Almsmen thereto ; as having found
Deliverance for himself and also encouraging Alms-
men thereto ; as having himself attained to the full
Vision of Deliverance and also urging Almsmen
thereto ; as one who exhorts, informs, instructs, en-
lightens, [146] cheers onward, and helps forward his
fellows on the higher life ?
Punna, sir, was the answer ; the venerable Punna
Mantani-putta ; — he is esteemed as being all this by
his fellows in the higher life who come, like him, from
round here.
Now, at that time, near the Lord there was sitting the
reverend Sariputta, to whom the thought came how
I04 XXIV. RATHA-VINITA-SUTTA. M. i. 147.
great a thing, how very great a thing, it was for the
reverend Punna Mantani-putta that, in the presence
of the Master, his well-informed fellows in the higher
life should thus extol him, point after point, and that
the Master should so appreciate him ; it would be good
to meet Punna somewhere some day and have a talk
with him.
When the Lord had stayed at Rajagaha as long as
he wished to, he set out on an alms-pilgrimage for
Savatthi and, arriving there in due course, stayed in
J eta's grove in Anathapindika's pleasaunce. Hearing
of the Lord's movements, Punna packed away his
bedding, took his bowl and robes, and set out on an
alms-pilgrimage for Savatthi, and in the pleasaunce
found the Lord, by whom he seated himself after due
obeisance. As he sat there, the Lord discoursed to
him on the Doctrine, informing, enlightening, cheering
him forward and helping him onwards, after which
Punna, rejoicing greatly in what he had heard from
the Lord, rose up and with deep obeisance withdrew to
Andha grove, there to stay during the noontide heat.
Hereupon, an Almsman went and told Sariputta
that Punna Mantani-putta, of whom he was always
speaking so highly, had [147] just left the Lord after a
heartening discourse on the Doctrine and was off to
Andha grove there to stay during the noontide heat.
Snatching up his mat hurriedly, Sariputta followed
Punna up closely from behind, never letting him get
out of sight. Entering the grove, Punna sat down
under a tree for the noontide ; and Sariputta found a
tree for himself. When at even Sariputta rose up
from his meditations, he moved towards Punna and
after exchange of greetings took his seat to one side,
saying — Do you, reverend sir, lead the higher life with
our Lord? — Yes, reverend sir. — Is this in order to
purify your life ? — No, sir. — Is it to purify your heart ?
— No, sir. — Is it to purify your views i* — No, sir. — Is
it to ensure purity by dispelling doubts ? — No, sir. — Is
it to ensure purity by fullest insight into paths right
and wrong ? — No, sir. — Is it to ensure by fullest insight
M. i. 148. ON RELAYS. IO5
into the way by which to walk ? — No, sir. — What is it
for then, as you answer no to all these questions ?
[148] To attain absolute Nirvana, sir.
Is that purity of life ? — No, sir. — Is it purity of
heart? — No, sir.— Is it purity of view ? — No, sir. — Is
it the purity which comes from dispelling doubts i* —
No, sir. — Is it the purity which comes from fullest
insight into paths right and wrong ? — No, sir. — Is it
the purity which comes from fullest insight into the
way by which to walk ? — No, sir. — Is it the purity
which insight gives-f^ — No, sir. — Does absolute Nirvana
lack these states of mind ? — No, sir. — As you answer
no to all these questions, pray how is the meaning of
your words to be understood ?
If, sir, the Lord were to explain absolute Nirvana asN
purity of life or as any other of the purities you name, (
then he would make it contingent and not absolute ; /
and if absolute Nirvana simply meant the lack of those [
states of mind, then the ordinary man would have \
Nirvana, — for, he has none of those states of mind, ^y
Consequently, sir, I will give you an illustration ; —
by an illustration some men of understanding apprehend
the meaning of a statement. It is just as i(, while
King Pasenadi of Kosala was in residence here in
Savatthi, [149] some emergency were to arise in
Saketa and his people were to arrange seven carriages
for him in relays along the road between Savatthi and
Saketa. Suppose now the King were to get into the
first carriage at the palace door and to drive along in
it till he came to the second carriage, and were then to
dismiss the first and get into the second carriage, and
so on until the seventh carriage brought him to the
door of his palace in Saketa ; and suppose within the
palace he were asked by his entourage and kinsfolk
whether it was in that last relay he had come from
Savatthi to the door of his palace in Saketa, — what
would be the correct answer for his majesty to give ?
His correct answer would be that, on an emergency
requiring him to leave for Saketa, his people arranged
seven carriages in relays for him along the road ; that
I06 XXIV. RATHA-VINITA-SUTTA. M. i. 150.
at the door of his palace in Savatthi he got into the
first carriage, in which he drove along till he came to
the second carriage into which he changed, and so on
till at last the seventh carriage brought him to the door
of his palace in Saketa.
/' In just the same way, sir, purity of life takes a man
V as far as purity of heart and no further ; purity of heart
} takes him only up to purity of views ; [150] and so on
"^f till fullest insight carries him on to absolute Nirvana, —
/ for which it is that I lead the higher life with the
L;Lord.
Hereupon, the reverend Sari-putta said to the
reverend Punna Mantani-putta : — What is your
reverence's name, and how are you known to your
fellows in the higher life ?
Punna, reverend sir, is my name ; and as Mantani-
putta (son of the brahmin lady, Mantani) am I known
to my fellows in the higher life.
Wonderful, sir ! Marvellous, sir ! How like a well-
instructed disciple who understands the Master's teach-
ing to the full, has the reverend Punna Mantani-putta
answered, point by point, questions deep and profound !
It is a great thing, a very great thing, that his fellows
in the higher life have the reverend Punna to see and
to consort with. Yes, it would be a great thing for
them, a very great thing, to see and to consort with
him, even if they had to carry him about upon a
cushion on their heads. A great thing too, a very
great thing, is it for me that it has been mine to see
and to consort with the reverend Punna Mantani-
putta.
Thereupon, the reverend Punna Mantani-putta said
to the reverend Sariputta : — What is your reverence's
name, and how are you known to your fellows in the
higher life P
Upatissa, reverend sir, is my name ; and as Sari-
putta (son of the brahmin lady Sari) am I known to
my fellows in the higher life.
And here have I been talking, without knowing it
was Sariputta, to the disciple whom men liken to the
M. i. 151. ON RELAYS. IO7
Master himself! Had I but known it was Sariputta,
I should certainly not have presumed to answer him
at such length. Wonderful, sir! Marvellous, sir!
How like a well-instructed disciple who understands
the Master's teaching to the full, has the reverend
Sariputta, point by point, put questions deep and
profound ! It is a great thing, a very great thing, that
his fellows in the higher life have the reverend
Sariputta to see and consort with. Yes, it would be a
great thing for them, a very great thing, to see and to
consort with him, even if they had to carry him about
on a cushion on their heads. [151] A great thing too,
a very great thing, is it for me that it has been mine to
see and to consort with the reverend Sariputta.
In such wise did each of that noble pair of Arahats
(maha-naga) applaud what the other had said so well.
XXV. NIVAPA-SUTTA.
GINS AND SNARES.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapincjika's
pleasaunce, he addressed the Hstening Almsmen as
follows : It is with no idea of providing deer with a
crop grown solely to keep them in good condition for
many a long day, that the trapper sows his crop ; no, it
is with the quite different object that, with an in-
fatuated inrush on the crop, the deer will browse on
the fodder, and that, as they browse, they will lose
their heads and thereby get off their guard, so that
being off their guard, they can be dealt with as he
pleases amid the crop.
And this is just what a first herd of deer did,
so that they escaped not from the trapper's mastery
of craft.
Realizing precisely how the first herd [152] had met
their doom, a second herd concluded to keep quite
clear of the crop and to retire to the depths of the
jungle, leaving that fearsome pasturage untouched.
This they did, until, with the coming of the last month
of the hot season, grass and water gave out and their
bodies grew emaciated in the extreme, so that their
hearts and spirits failed them, — and back they came to
the crop the trapper had sown. With an infatuated
inrush, they fell to browsing on the fodder, and, as
they browsed, lost their heads and got off their guard,
so that, being off their guard, they could be dealt with
by the trapper as he pleased amid the crop. That is
how the second herd too escaped not from the trapper's
mastery of craft.
Realizing precisely how the first and second herds
had come to their doom, a third herd of deer resolved
io8
M. i. 153. GINS AND SNARES. IO9
instead to [153] take up their abode hard by the
standing crop, but, making no mad rush in, to browse
on it with circumspection and without losing their
heads and without getting off their guard, — so as not
to be at the trapper's mercy amid the crop. And this
they did, thereby escaping him.
Hereupon, the trapper and his people thought to
themselves : — This third herd is guileful and wily,
diabolically clever and outlandish ; they graze on our
crop, but we know nothing of their comings or of their
goings ; it would be well to put high stake-nets round
the whole crop, to see if we can find out what lair they
disappear to. So they staked in the whole crop all
round about, till they discovered the lair the deer
disappeared to. And that is how the third herd too
escaped not from the trapper's mastery of craft.
Realizing precisely how the first three herds had
respectively come to their doom, [154] a fourth herd
resolved to make their lair where the trapper and his
people could not penetrate, and, from this security,
making no mad rush in, to browse on the crop with
circumspection and without losing their heads and with-
out getting off their guard, and so [155] not to be at
the trapper's mercy amid the crop. And this they did,
thereby escaping him.
Hereupon, the trapper and his people thought to
themselves : — This fourth herd is guileful and wily,
diabolically clever and outlandish ; they graze on our
crop, but we know nothing of their comings or of their
goings ; it would be well to put high stake nets round
the whole crop, to see if we can find out what lair they
disappear to. So they staked in the whole crop all
round about, — but failed to discover the lair the deer
disappeared to. Then the trapper and his people
thought to themselves: — If we upset this fourth herd,
they in turn will upset their neighbours and so on all
along the line, so that no deer at all will ever come near
our crop ; we had better take no notice of them at all.
So they took no notice of that fourth herd, — which thus
succeeded in escaping the trapper's mastery in craft.
I lO XXV. NIVAPA-SUTTA. M. i. 156.
This is an allegory, Almsmen, framed by me to
illustrate my meaning, which is as follows : — The crop
typifies the five pleasures of sense ; the trapper stands
for Mara, the Evil One ; the trapper's people are
Mara's train ; and the deer represent recluses and
brahmins.
Here, a first set of recluses and brahmins, wildly
rushing in on the crop Mara had sown and on what the
world can bestow, [156] have taken their fill thereof,
thereby losing their heads and thus getting off their
guard, so that, being ofT their guard, they can be dealt
with by Mara as he pleases amid the crop he has sown
and amid what the world can bestow. . And this is how
the first set of recluses and brahmins failed to escape
from Mara's mastery of craft ; — they, say I, are like
the first herd of deer.
Realizing precisely how the first set of recluses and
brahmins came by their fate, a second set resolved to
keep quite clear of the lure of what the world could
bestow, leaving untouched so fearsome a diet, and to
retire to the forest, there to subsist on green herbs, the
grain of wild millets and paddy, snippets of hides,
water-plants, the red dust that lines the rice husk, the
discarded scum of boiling rice, the flour of oil-seeds,
grass, cowdung, wild roots and fruits, or on windfalls
alone. This they did until, with the coming of the
last month of the hot season, when grass and water
gave out and their bodies grew emaciated in the
extreme, their heart's Deliverance failed, and back
they came to the crop Mara had sown and what the
world can bestow. With an infatuated inrush, they
took their fill, thereby losing their heads and getting
off their guard, so that, being off their guard, they
could be dealt with by Mara as he pleased amid the
crop he had sown and amid what the world had to
bestow. That is how the second set of recluses and
brahmins failed [157] to escape from Mara's mastery
of craft; — they, say I, are like the second herd of
deer.
Realizing precisely how the first and second sets of
M. i. 158. GINS AND SNARES. Ill
recluses and brahmins had come by their fate, a third
set resolved instead to take up their abode hard by
the crop Mara had sown and what the world could
bestow, but, making no mad rush in, to partake thereof
with circumspection and without losing- their heads
and without getting off their guard, so as not to be at
Mara's mercy amid the crop he had sown and amid
what the world could bestow. This they did. But
they came to entertain such speculative views as the
following : — The world is everlasting, — the world is
not everlasting, — the world is finite, — the world is in-
finite, the body is the life (jiva), — the body is one
thing and the life another, — a truth-finder exists after
death, — a truth-finder does not exist after death, —
he both exists and does not exist after death, — he
neither exists nor does not exist after death. [158]
That is how the third set of recluses and brahmins
failed to escape from Mara's mastery of craft ; — they,
say I, are like the third herd of deer.
Realizing precisely how the first three sets of
recluses and brahmins had respectively come by their
fate, a fourth set resolved instead to take up their abode
where Mara and his train could not penetrate, and,
from this security, making no mad rush in, to partake
of Mara's crop and what the world could bestow, but
with circumspection and without losing their heads and
without getting off their guard, so as not to be at
Mara's mercy amid the crop he had sown and what
the world had to bestow. This they did. [159] And
that is how the fourth set of recluses and brahmins
succeeded in escaping Mara's mastery of craft ; — they,
say I, are like the fourth herd of deer.
But, how find a retreat where Mara and his train
cannot penetrate ?
Take an Almsman who, divested of pleasures of
sense, divested of wrong states of mind, has entered
on, and abides in, the First Ecstasy with all its zest
and satisfaction, — a state bred of inward aloofness but
not divorced from observation and reflection. Such a
Brother is said to have hoodwinked Mara and to have
112 XXV. NIVAPA-SUTTA. M. i. i6o.
put Mara's sight out of gear, so as to have passed out
of range of vision of the Evil One. — Further, by rising
above observation and reflection the Almsman enters
on, and abides in, the Second Ecstasy with all its zest
and satisfaction, — a state bred of rapt concentration,
above all observation and reflection, a state whereby
the heart is focussed and tranquillity reigns within.
Such an Almsman is said to have hoodwinked . . .
the Evil One. — Further, by shedding the emotions of
zest and satisfaction, the Almsman enters on, and
abides in, the Third Ecstasy with its poised equani-
mity, mindful and alive to everything, feeling in his
frame the satisfaction of which the Noble say that
poise and mindfulness bring abiding satisfaction. Such
an Almsman is said to have hoodwinked . . . the
Evil One. — Further, by putting from him both satis-
faction and dissatisfaction, and by shedding the joys
and sorrows he used to feel, the Almsman enters on,
and abides in, the Fourth Ecstasy, — the state that
knows neither the pleasant nor the unpleasant, the
clarity that comes of poised equanimity and alert mind-
fulness. Such an Almsman is said to have hood-
winked . . . the Evil One. — Further, by passing
altogether beyond perception of visible forms, by
ceasing from perception of sense-reactions, by not
heeding perception of diversified impressions, he enters
on, and abides in, the plane of infinity of space. Such
an Almsman is said to have hoodwinked . . . the
Evil One. — Further, by passing altogether beyond the
plane of infinity of space, he enters on, and abides in,
the plane of infinity of consciousness. Such an Alms-
man is said to have hoodwinked . . . the Evil One.
— Further, by passing altogether beyond the plane of
infinity of consciousness, [160] he enters on, and
abides in, the plane of Naught. Such an Almsman is
said to have hoodwinked . . . the Evil One. — Further,
by passing altogether beyond the plane of Naught, he
enters on, and abides in, the plane of neither percep-
tion nor non-perception. Such an Almsman is said to
have hoodwinked . . . the Evil One. — Further, by
M. i. i6i. THE NOBLE QUEST. II3
passing altogether beyond the plane of neither percep-
tion nor non-perception, he enters on, and abides in,
the plane where feeling and perception cease, and
where, because wisdom gives him vision, the Cankers
become eradicated. Siich an Almsman is said to have
hoodwinked Mara and to have put Mara's sight out of
gear, so as to have passed out of range of vision of
the Evil One and to have passed — here and now —
beyond desires.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XXVL ARIYA-PARIYESANA-SUTTA.
THE NOBLE QUEST.
Thus have I heard. Once, when staying at Savatthi
in Jeta's grove in Anathapindika's pleasaunce, the Lord,
early in the morning, duly robed and bowl in hand,
went into the city for alms. To the reverend Ananda
there came a number of Almsmen to represent that it
was a long time since they had heard a discourse on the
Doctrine from the Lord and that they would like to
listen to one from his own lips. In reply, Ananda told
them to repair to the hermitage of the brahmin
Rammaka, where their wishes might perhaps be
gratified ; and to this they assented.
Having gone his round for alms in Savatthi, the
Lord, on his return after his meal, said to Ananda that
they would go to the Eastern pleasaunce and the
mansion of (Visakha) the Mother of Migara. Yes,
sir, said Ananda in assent. [161] So thither the Lord
went with Ananda to pass the noontide.
Rising towards evening from his meditations, the
Lord told Ananda they would now go to the Eastern
bath to bathe. Ananda assenting, they went there ;
and, after bathing, the Lord came out of the water and
stood in a single garment to dry himself. Then said
Ananda : — The hermitage of the brahmin Rammaka is
8
114 XXVI. ARIYA-PARIYESANA-SUTTA. M. i. 162.
hard by ; and a pleasant, agreeable place it is. Pray,
sir, be pleased to proceed thither. Silently consenting,
the Lord went to the hermitage, in which a number of
Almsmen were then seated, discoursing of the Doc-
trine. Standing outside the door till he knew their
discourse was at an end, the Lord coughed and tapped
on the bar of the door. They opened unto him, and
he went in, seating himself on the seat set for him.
Being seated, he asked them what had been their theme
and what was the topic of their previous talk. They
answered that it was on the Lord himself that their
discourse about the Doctrine had centred, — when he
arrived in person.
Quite right. Almsmen, said he ; it is meet that you
young men who have gone forth on Pilgrimage from
home to homelessness for faith's sake should sit talking
of the Doctrine. When you meet together, you have
the choice of two things, — either to talk about the
Doctrine or else to preserve a noble silence.
There are two quests, Almsmen, — the noble and the
ignoble. First, what is the ignoble quest ? — Take the
case of a man who, being in himself subject to rebirth,
pursues what is no less subject thereto ; who being in
himself subject to decay, [162] pursues what is no less
subject thereto ; who, being himself subject thereto,
pursues what is subject to disease — death — sorrow —
and impurity. What, you ask, is subject to the
round of rebirth ? — Why, wives and children, bondmen
and bondwomen, goats and sheep, fowls and swine,
elephants, cattle, horses and mares, together with gold
and coins of silver. Although subjection to birth
marks all these ties, yet a man — himself subject to
birth — pursues these things with blind and avid
appetite.
[The same applies (i), in full, to decay and impurity
and also (ii) to disease, death and sorrow, with the
exception of inanimate gold and coins of silver.]
Secondly, what is the noble quest i* — Take the case
of a man who, being himself subject to the round of re-
birth— decay — disease — death — sorrow — and impurity.
M. i. 163. THE NOBLE QUEST. 1 1 5
sees peril in what is subject thereto, and so [163]
pursues after the consummate peace of Nirvana, which
knows neither rebirth nor decay, neither disease
nor death, neither sorrow nor impurity. — This is the
Noble Quest.
Yes, I myself too, in the days before my full
enlightenment, when I was but a Bodhisatta, and not
yet fully enlightened, — I too, being subject in myself to
rebirth, decay and the rest of it, pursued what was no less
subject thereto. But the thought came to me : — Why
do I pursue what, like myself, is subject to rebirth and
the rest ? Why, being myself subject thereto, should
I not, with my eyes open to the perils which these
things entail, pursue instead the consummate peace of
Nirvana, — which knows neither rebirth nor decay,
neither disease nor death, neither sorrow nor impurity ?
^ There came a time when I, being quite young,
with a wealth of coal-black hair untouched by grey and
in all the beauty of my early prime — despite the wishes
of my parents, who wept and lamented — cut off my
hair and beard, donned the yellow robes and went
forth from home to homelessness on Pilgrimage. A
pilgrim now, in search of the right, and in quest of the
excellent road to peace beyond compare, I came to
Alara Kalama and said : — It is my wish, reverend
Kalama, to lead the higher life in this your Doctrine
and Rule. Stay with us, venerable sir, was his
answer ; my Doctrine is such that ere long an
intelligent man [164] can for himself discern, realize,
enter on, and abide in, the full scope of his master's
teaching. Before long, indeed very soon, I had his
Doctrine by heart. So far as regards mere lip-recital
and oral repetition, I could say off the (founder's)
original message and the elders' exposition of it, and
1 Cf. also Suttas Nos. 36, 85, and 100 for this biographical record,
which — as is noted at page 118 infra — is in part repeated in the
Vinaya and Digha. The austerities of our 12th Sutta presumably
preceded his study under Alara Kalama and Uddaka Ramaputta ;
but they may be the austerities practised at Uruvela with the
Five Brethren (see infra, p. 122).
Il6 XXVI. ARIYA-PARIYESANA-SUTTA. M. i. 165.
could profess, with others, that I knew and saw it to
the full. Then it struck me that it was no Doctrine
merely accepted by him on trust that Alara Krdama,
preached, but one which he professed to have entered
on and to abide in after having discerned and realized it
for himself; and assuredly he had real knowledge and
vision thereof. So I went to him and asked him up to
what point he had for himself discerned and realized
the Doctrine he had entered on and now abode in.
Up to the plane of Naught, answered he.
Hereupon, I reflected that Ajara Kalama was not
alone in possessing faith, perseverance, mindfulness,
rapt concentration, and intellectual insight ; for, all
these were mine too. Why, I asked myself, should not
I strive to realize the Doctrine which he claims to
have entered on and to abide in after discerning and
realizing it for himself? Before long, indeed very
soon, I had discerned and realized his Doctrine for
myself and had entered on it and abode therein.
Then I went to him and asked him whether this was
the point up to winch he had discerned and realized for
himself the Doctrine which he professed. He said
yes ; and I said that I had reached the same point for
myself. It is a great thing, said he, a very great
thing for us, that in you, reverend sir, we find such a
fellow in the higher life. That same Doctrine which I
for myself have discerned, realized, entered on, and
profess, — that have you for yourself discerned,
realized, entered on and abide in ; and that same [165]
Doctrine which you have for yourself discerned,
realized, entered on and profess, — that have I for
myself discerned, realized, entered on, and profess.
The Doctrine which I know, you too know ; and the
Doctrine which you know, I too know. As I am, so
are you ; and as you are, so am I. Pray, sir, let us be
joint wardens of this company! In such wise did
Alara Kalama, being my master, set me, his pupil, on
precisely the same footing as himself and show me
great worship. But, as I bethought me that his
Doctrine merely led to attaining the plane of Naught
M. i. i66. THE NOBLE QUEST. II7
and not to Renunciation, passionlessness, cessation,
peace, discernment, enlightenment and Nirvana, — I
was not taken with his Doctrine but turned away from
it to ^o my way.
Still in search of the right, and in quest of the
excellent road to peace beyond compare, I came to
Uddaka Ramaputta and said : — It is my wish, reverend
sir, to lead the higher life in this your Doctrine and
Rule. Stay with us, . . . vision thereof. So I went
to Uddaka Ramaputta and asked him up to what point
he had for himself discerned and realized the Doctrine
he had entered on and now abode in.
Up to the plane of neither perception nor non-
perception, answered he.
Hereupon, I reflected that Uddaka Ramaputta was
not alone in possessing faith [166] . . . show me great
worship. But, as I bethought me that his Doctrine
merely led to attaining the plane of neither perception
nor non-perception, and not to Renunciation, passion-
lessness, cessation, peace, discernment, enlightenment
and Nirvana, — I was not taken with his Doctrine
but turned away from it to go my way.
Still in search of the right, and in quest of the excel-
lent road to peace beyond compare, I came, in the
course of an alms-pilgrimage through Magadha, to the
Camp township at Uruvela and there took up my
abode. Said I to myself on surveying the place : —
Truly a delightful spot, with its goodly groves and
clear flowing river with ghats and amenities, hard by
a village for sustenance. What more for his striving
can a young man need whose heart is set on striving ?
So there I sat me down, needing nothing further for
my striving.
Subject in myself to rebirth — decay — disease —
death — sorrow — and impurity, and seeing peril in what
is subject thereto, I sought after the consummate
peace of Nirvana, which knows neither rebirth nor
decay, neither disease nor death, neither sorrow nor
impurity ; — this I pursued, and this I won ; and there
arose within me the conviction, the insight, that now
V
Il8 XXVI. ARIYA-PARIYESANA-SUTTA. M. i. i68.
my Deliverance was assured, that this was my last
birth, nor should I ever be reborn again.
^I have attained, thought I, to this Doctrine pro-
found, recondite, hard to comprehend, serene, excel-
lent, beyond dialectic, abstruse, and only to be
perceived by the learned. But mankind delights, takes
delight, and is happy in what it clings on to, so that
for it, being thus minded, it is hard to understand
casual relations and the chain of causation, — hard to
understand the stilling of all plastic forces, or the re-
nunciation of all worldly ties, the extirpation of craving,
passionlessness, peace, and Nirvana. [168] Were I to
preach the Doctrine, and were others not to under-
stand it, that would be labour and annoyance to me !
Yes, and on the instant there flashed across my mind
these verses, which no man had heard before : —
Must I now p7^each what I so hardly won ?
Men sunk in sin and lusts would find it hard
to plumb this Doctrine^ — up stream all the way,
abstruse, profound, most subtle, hard to grasp.
Dear lusts will blind them that they shall not see,
— in densest mists of ignorance befogged.
As thus I pondered, my heart inclined to rest quiet
and not to preach my Doctrine. But, Brahma
Sahampati's^ mind came to know what thoughts were
passing within my mind, and he thought to himself : —
The world is undone, quite undone, inasmuch^ as the
heart of the Truth-finder^ inclines to rest quiet and not
1 Here the Vinaya (I, 4, translated at S.B.E. XIII, 84) and the
Digha Nikaya (II, 36, translated at Dialogues II, 29) have
versions practically identical with this. All agree, as do later
compilations like the Introduction to the Jatakas, in recording the
initial reluctance of Gotama to preach his new gospel to others.
^ The Digha speaks merely of one of the Great Brahmas, —
the specific reference to Sahampati being regarded as a later
gloss by Rhys Davids (Dialogues II, 70), though there is no
justification for assigning seniority here to the Digha over the
Majjhima and Vinaya versions.
^ Bu. understands yatra hi nama as yasmim nama
loke.
* This, the first use of the term Tathagata in the Buddha's
M. i. 169. THE NOBLE QUEST. 1 19
to preach his Doctrine ! Hereupon, as swiftly as a
strong man might stretch out his arm or might draw
back his outstretched arm, Brahma Sahampati vanished
from the Brahma-world and appeared before me. To-
wards me he came with his right shoulder bared, and
with his clasped hands stretched out to me in reverence,
saying : — May it please the Lord, may it please the
Blessed One, to preach his doctrine ! Beings there
are whose vision is but little dimmed, who are perishing
because they do not hear the Doctrine ; — these will
understand it! And Brahma Sahampati went on
to say :
^An unclean Doctrine reigns in Magadha,
by impiire man devised. Ope thou the door
of Deathless truth. Let all the Doctrine hear
from his pure lips who first conceived its thought.
As from a mou?Uains rocky pinnacle
the folk around are clear to view^ so, Sage,
from thy truth! s palace, from its topmost height,
survey with eye all- seeing folk beneath,
— poor thralls of birth and swift decay, whose doom
is that same sorrow thou no Tnore wilt know,
[169] So up, great hero, victor in the fight !
Thy debt is paid. Lead on thy Pilgrim train
through all the world. Thy Doctrine preach ;
— among thy hearers some will understand.
Thereupon, Almsmen, heeding Brahma's entreaties
and moved by compassion for all beings, I surveyed
the world with the eye of Enlightenment and therewith
saw beings with vision dimmed little or much, beings
with acute or dull faculties, beings of dispositions good
or . bad, beings docile or indocile, with some among
life-history, follows immediately on his attaining Buddhahood
and is designedly put into the mouth of Maha-Brahma himself,
the supreme deity of the superseded cosmology.
^ These verses are somewhat differently arranged in D. II, 39,
and Vin. I, 5, — the Digha version omitting the first four lines.
In the Digha and Vinaya versions, Brahma thrice repeats his
entreaties, in stereotyped fashion.
1 20 XXVI. ARIYA-PARIYESANA-SUTTA. M. i. 170.
them alive to the terrors hereafter, of present wrong-
doing. As in a pond of lotuses, blue or red or white,
some lotuses of each kind are born and grow in the
water, never rising above the surface but flourishing
underneath ; while others, born and growing in the
water, either rise level with the surface or stand right
out of the water and are not wetted by it ; — even so
with the eye of Enlightenment did I see beings with
vision dimmed . . . wrong-doing now. Thereon, I
made answer to Brahma Sahampati in these verses ;
C
Nirvanas doors stand open wide to all
with ears to hear. Discard your outworn creeds !
J. The weary task ahead made me forbear
\jo preach to men my Doctrines virtues rare.
Mine has it been to secure from the Lord the
preaching of the Doctrine ! said Brahma Sahampati,
and, so saying, with due obeisance and reverently
keeping his right side towards me as he passed, he
vanished there and then.
I now asked myself to whom first I should preach
the Doctrine, and who would understand it quickly.
The thought came to me that there was Alara Kalama,
who was learned, able, and intelligent, whose vision
had long been but little dimmed ; suppose I chose him
[170] to be my first hearer, for he would be quick to
understand ? Word, however, was brought to me by
deities that he had died seven days before, and insight
assured me this was so. Great nobility, thought I,
was his ! Had he heard my Doctrine, he would have
understood it quickly.
Again I asked myself to whom first I should preach
the Doctrine, and who would understand it quickly.
The thought came to me that there was Uddaka
Ramaputta, who was learned . . . Word, however,
was brought me by deities that he had died yesterday
at midnight, and insight . . . understood it quickly.,
Again I asked myself to whom first I should preach
the Doctrine and who would understand it quickly.
The thought came to me that there were the ^v^
M. i. 171. THE NOBLE QUEST. 121
Almsmen who had served me so well in my struggles
to purge myself of self; suppose I chose them to
be my first hearers? Wondering where they were
dwelling now, I saw with the Eye Celestial — which is
pure and far surpasses the human eye — those Five
Almsmen dwelling at Benares in the Isipatana deer-
park. So, when I had stayed as long as pleased me
at Uruvela, I set out on an alms - pilgrimage for
Benares.
On the highway from the Bo-tree to Gay a, Upaka the
Mendicant (ajivika) saw me and said : — Reverend sir,
your faculties are under control, and your complexion is
clear and bright. . To follow whom have you gone
forth on pilgrimage ? Or who is your teacher ? Or
whose Doctrine [171] do you profess .f* Him I
answered in these verses : —
All-vanquishing^ all- knowings lo I am /,
from all wrong thinking wholly purged and free.
All things discarded^ cravings rooted out^
— whom should I follow ? — / have found out all.
No teacher 's mine, no equal. Counterpart
to m>e there 's none throughout the whole wide world.
The Arahat am /, teacher supreme^
utter Enlightenment is ^nine alone ;
unf ever d calm, is mine^ Nirvanas peace.
I seek the Kasis' city, there to start
my Doctrine s wheel, a world purblind to save^
sounding the tocsin s call to Deathlessness.
According to your claim, sir, said Upaka, you should
be the Universal Conqueror.
Like me, those conquer who the Cankers quell ;
— by conquering bad thoughts, Fm Conqueror.
When I had thus answered, Upaka the Mendicant
said : Mebbe,^ sir, and, shaking his head, took a
different road and went his way.
In the course of my alms-pilgrimage, I came at last
^ Huveyya is a dialectical form for b h a v e y y a.
1 2 2 XXVI. ARIYA-PARIYESANA-SUTTA. M. i. 172.
to Benares and the deerpark of Isipatana, in which
were the Five Almsmen. From afar the five saw me
coming and agreed among themselves as follows : —
Here come the recluse Gotama, the man of surfeits,
who has abandoned the struggle and reverted to
surfeiting. We must not welcome him, nor rise to
receive him, nor relieve him of bowl and robes. Yet
let us put out a seat ; he can sit on it if he wants to.
But, as I drew nearer and nearer, those Five Almsmen
proved less and less able to abide by their compact ; —
some came forward to relieve me of my bowl and
robes ; others indicated my seat ; while others brought
water for me to wash my feet. But they addressed me
by my name and by the style of reverend. So I said
to the Five Almsmen : Almsmen, do not address the
Truth-finder by his name or by the style of reverend.
Arahat all enlightened is the Truth-finder. [172]
Hearken to me, Almsmen. The Deathless has been
won ; I teach it ; I preach the Doctrine. Live up to
what I enjoin, and in no long time you will come — of
yourselves, here and now — to discern and realize, to
enter on and to abide in, that supreme goal of the
higher life, for the sake of which young men go forth
from home to homelessness on Pilgrimage.
Said the Five Almsmen : — Reverend Gotama, the
life you led, the path you trod, and the austerities you
practised, — all failed to make you transcend ordinary
human scope and rise to special heights of discernment
of the truly Noble Knowledge. How now shall you
rise to those heights when you surfeit, abandon the
struggle, and revert to surfeiting ? To which I made
answer : — Arahat all enlightened is the Truth-finder.
Hearken to me, Almsmen. The Deathless has been
won ; I teach it ; I preach the Doctrine. Live up to
what I enjoin, and in no long time you will come — of
yourselves, here and now — to discern and realize, to
enter on and to abide in, that supreme goal of the
higher life, for the sake of which young men go forth
from home to homelessness on Pilgrimage.
A second time did the Five Brethren repeat their
M. i. 173- THE NOBLE QUEST. I 23
words to me ; and a second time did I return them the
same answer. But when they repeated their words
yet a third time, I asked these Five whether they
agreed that I had never heretofore spoken like that ;
and they admitted that I had not.
Arahat all enlightened — repeated I — is the Truth-
finder. Hearken . . . homelessness on Pilgrimage.
[173] I succeeded in convincing the Five. I in-
structed two of their number, while the three others
went abroad for alms ; and what those three brought
back from their round, maintained all six of us. Or, I
instructed three, while two went abroad for alms ; and
what those two brought back from their round, main-
tained all six of us.
In the course of receiving this teaching and instruc-
tion from me, those Five Almsmen — being themselves
subject to rebirth, decay, disease, death, sorrow, and
impurity — saw peril in what is thereto subject, and
so sought after the consummate peace of Nirvana,
which knows neither rebirth nor decay, neither disease
nor death, neither sorrow nor impurity ; and there
arose within them the conviction, the insight, that their
Deliverance was now assured, that this was their last
birth, nor would they ever be reborn again.
Fivefold are the pleasures of sense, Almsmen,
namely, visible shapes apparent to the eye, sounds
apparent to the ear, odours apparent to the nostrils,
tastes apparent to the tongue, touch apparent to the
body ; — all of them pleasant, agreeable, and delightful,
all of them bound up with passion and lusts. All
recluses or brahmins who partake of these pleasures
with avid greed and blind appetite, without seeing the
perils which dog them and without realizing that they
afford no refuge, — all such people are to be conceived
of as having fallen into misery and into calamity, and
as being at the mercy of the Evil One. Even as a
deer of the forest in the toils of the baited trap it has
found, would be conceived of as having fallen into
misery and into calamity, as being at the trapper's
mercy, and as being unable to escape at will when the
124 XXVI. ARIYA-PARIYESANA-SUTTA. M. i. 174.
trapper comes, — even so are all recluses or brahmins
who . . . mercy of the Evil One. But all those other
recluses or brahmins who partake of the fivefold
pleasures of sense without avid greed and blind ap-
petite, but with discernment of the perils which dog
them and [174] with a realization that these things
afford no refuge, — all these are to be conceived of as
not having fallen into misery or into calamity and as
not being at the mercy of the Evil One. Even as a
deer of the forest which is not in the toils of the baited
trap it has found, would be conceived of as having
fallen into no misery or calamity, and as not being at
the trapper's mercy, but as being able to escape at will
when the trapper comes ; — even so all these other
recluses or brahmins who . . . and as not being at
the mercy of the Evil One.
Even as a deer of the forest roaming the forest s
fastnesses is confident and secure as it walks or
stands, reclines or slumbers, — because the trapper
cannot get to it, even so, divested of pleasures of
sense, divested of wrong states of mind, an Almsman
enters on and abides in the First Ecstasy, with all its
zest and satisfaction, — a state bred of inward aloofness
but not divorced from observation and reflection.
Such an Almsman is said to have hoodwinked Mara
. . . (etc., as at pp. 111-3 of Sutta 25) . . . [175] the
Cankers become eradicated. Such an Almsman is
said to have hoodwinked Mara and to have put Mara s
eyes out of gear, so as to have passed out of range of
vision of the Evil One and to have passed — here and
now — beyond desires. He is confident and secure as
he walks or stands, sits or slumbers, — because the
Evil One cannot get to him.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
M. i. 176. THE SHORT TRAIL. 125
XXVII. CULA-HATTHI-PADOPAMA-SUTTA.
THE SHORT TRAIL.
Thus have I heard. Once while the Lord was
staying at Savatthi in J eta's grove in Anathapindika's
pleasaunce, the brahmin Janussoni was coming out of
the city early in the day in a carriage which was
all white and was drawn by four white mares, when at
a distance he espied the Wanderer Pilotika returning
to the city and asked : — Whence, pray, comes
Vacchayana so early in the day ?
I am on my way back from the recluse Gotama.
And what is your view of him, Vacchayana ? Has
he got depth of thought ? Is he learned, do you think ?
Who, who am I to comprehend the depth of the
recluse Gotama's thought ? Only his peer could com-
prehend that.
It is lofty praise indeed that you accord him.
Who, who am I to praise him ? Naught but praise
upon praise is his, that foremost among gods and men.
What rich blessing did you find in the recluse
Gotama to make you so ardent an adherent of his ?
It is as if to an elephant forest there came an expert
elephant-tracker, who should see there [176] a long
and broad footprint of an elephant and should conclude
it indicated a really big elephant. Even so, when I
saw the four footprints of the recluse Gotama, I con-
cluded that the Lord was all-enlightened, that he had
well and truly revealed his Doctrine, and that his Con-
fraternity walked aright.
What are his four footprints ?
From the class of learned Nobles there have come,
as I have seen, keen and tried disputants, verbal
archers skilled in hair-splitting, and journeying about
to split in twain by their lore, methinks, any views
propounded. These, hearing that the recluse Gotama
would be at this or that village or township, frame a
question to ask him, calculating to confute him one
way if his answer be in this sense, and another way if
126 XXVII. CULA-HATTHI-PADOPAMA-SUTTA. M. i. 177.
his answer be in that sense. When they hear that he
has come, they go to him ; and then, he, by a discourse
on his Doctrine, so informs and enlightens them, so
cheers them forward and helps them onwards, that in
the end they never put their question at all, much less
do they confute him, but actually become Gotama's
disciples. — When I saw this first footprint of the
recluse Gotama, I concluded that the Lord was all-
enlightened, that he had well and truly revealed his
Doctrine, and that his Confraternity walked aright.
From the class too of learned brahmins there have
come . . . become Gotama's disciples. — When I saw
this second footprint . . . walked aright.
From the class of learned heads of houses there have
come . . . become Gotama's disciples. — When I saw
this third footprint . . . walked aright.
From the class of learned recluses there have come
. . . [177] much less do they confute him, but have
actually begged him to let them leave home for home-
lessness as Pilgrims ; and he has admitted them as
such. So admitted, and dwelling alone and aloof,
strenuous, ardent, and purged of self, they, after no
great while, come — of themselves, here and now — to
discern and realize, to enter on and abide in, that
supreme goal of the higher life, for the sake of which
young men go forth from home to homelessness on
Pilgrimage. Say they : We were near to being
undone, quite undone ! For, we that before were no
true recluses, now know we are recluses indeed ; we
that before were no true brahmins, now know we are
brahmins indeed; we that before were *un-worthy' (an-
arahants) now know we have * Worth ' indeed (are
Arahats). To-day we are in very truth recluses and
brahmins of real Worth. — When I saw this fourth
footprint of the recluse Gotama, I concluded that
the Lord was all-enlightened, that he had well and
truly revealed his Doctrine, and that his Confraternity
walked aright.
Such were the four footprints of the recluse Gotama,
the sight of which led me to this conclusion.
M. i. 178. THE SHORT TRAIL. I2j
Thereupon, the brahmin Janussoni alighted from his
carriage so white, and, with right shoulder reverently-
bared and with clasped hands stretched out towards
the Lord, thrice burst forth with this utterance :
* Homage to the Lord, the Arahat all-enlightened!
Homage to the Lord, the Arahat all-enlightened!
Homage to the Lord, the Arahat all-enlightened !
May it be mine some day [178] and somewhere to
meet the reverend Gotama and to have speech with
him !'
Then the brahmin proceeded to the Lord and, after
friendly greetings, related the talk he had had with the
Wanderer Pilotika.
Said the Lord : — At this point, brahmin, the allegory
of the elephant's footprint is not complete in all its
details. Give ear and hearken, and I will tell you
what will complete it. Certainly, sir, said the
brahmin in assent ; and the Lord spoke as follows : —
It is as if to an elephant forest there came an
elephant-tracker, who should see there long and broad
footprints of an elephant, but, being an expert in track-
ing elephants, should not conclude that this indicated a
really big elephant. And why ? — Because in an
elephant forest there are stunted cow-elephants who
have large feet ; and it might also be their footprints.
So on he goes till he comes on long and broad foot-
prints making a deep lane through the underwood.
Still the expert tracker does not conclude that this
indicates a really big elephant. And why ? — Because
in an elephant forest there are cow-elephants with
tushes, who have large feet ; and it might be one of
these. So on he goes till he comes on long and broad
footprints making a deep lane through the underwood
and with marks of slashing tusks high up. Still he
does not conclude that this indicates a really big
elephant. And why? — Because in an elephant forest
there are cow-elephants with stumpy tusks, who have
large feet ; and it might be one of these. So on he
goes till he comes on long and broad footprints making
a deep lane through the underwood and with marks of
128 XXVII. CtJLA-HATTHI-PADOPAMA-SUTTA. M. i. 179.
slashing tusks high up and also with high branches
torn off; and there he espies that elephant beneath a
tree or in the open, walking or standing still, couch-
ing or reclining. Then at last he concludes that here is
his big elephant.
Even so, [179] brahmin, there arises in the world
here a Truth-finder, Arahat all-enlightened, walking
by knowledge, blessed, understanding all worlds, the
matchless tamer of the human heart, teacher of gods
and men^ the Lord of Enlightenment. This universe —
with its gods, Maras, Brahmas, recluses and brahmins,
embracing all gods and mankind, — all this he has dis-
cerned and realized for himself, and makes known to
others. He preaches his Doctrine, which is so fair in
its outset, its middle, and its close, with both text and
import ; he propounds a higher life that is wholly
complete and pure. This Doctrine is heard by the
head of a house or his son or by one of other birth, who
hearing it puts his trust in the Truth-finder, and in
this trust bethinks him that — A hole and corner life
is all a home can give, whereas Pilgrimage is in the
open ; it is hard for a home-keeping man to live
the higher life in all its full completeness and full purity
and perfection ; what if I were to cut off hair and
beard, don the yellow robes, and go forth from home to
homelessness as a Pilgrim ? Later, parting from his
substance, be it small or great, parting too from the
circle of his kinsfolk, be they few or many, he cuts off
hair and beard, dons the yellow robes, and goes forth
from home to homelessness as a Pilgrim.
A Pilgrim now, schooled in the Almsmen's precepts
and way of life, he puts from him all killing and
abstains from killing anything. Laying aside cudgel
and sword, he lives a life of innocence and mercy, full
of kindliness and compassion for everything that lives.
Theft he puts from him and eschews ; taking only
what is given to him by others, and waiting till it is
given, he lives an honest and clean life. Putting from
him all that does not belong to the higher life, he leads
the higher life in virtue, abstaining from low sensuality.
M. i. i8o. THE SHORT TRAIL. 129
Putting from him and abstaining from all lying, he
speaks the truth, cleaves to the truth, and is staunch
and leal, never deceiving the world with his lips.
Calumny he puts from him and eschews, not repeating
elsewhere to the harm of people here what he hears
there, nor repeating here to the harm of people else-
where what he hears elsewhere ; thus he heals divisions
and cements friendship, seeking peace and ensuing it ;
for in peace is his delight and his words are ever
the words of a peacemaker. Reviling he puts from
him, and abstains from reviling people ; his words
are without gall, pleasant, friendly, going home to the
heart, courteous, agreeable and welcome to all. [180]
Tattle he puts from him and abstains therefrom, he
speaks, in season and according to the facts, words of
help concerning the Doctrine and the Rule, words to
be stored in the heart, words duly illustrated, fraught
with purpose, and pithy. He sedulously avoids hurt-
ing the seeds or plants of a village. He takes but one
meal a day, never eating at night or after hours. He
refrains from looking on at shows of dancing, singing,
and music. He eschews all use and employment of
smart garlands, scents and perfumes. He sleeps on no
tall or broad beds. He refuses to accept gold or coins
of silver, — uncooked grain or meat, — women or girls,
— bondwomen or bondmen, — sheep or goats, — fowls
or swine, — elephants or cattle or horses or mares, —
fields or land. He refrains from the practice of send-
ing or going on messages. He neither buys nor sells.
He never cheats with weights, coins, or measures.
He takes no part in bribery, cozening, cheating, or
other crooked ways. He never joins in wounding,
murdering, and manacling, or in highway robbery,
brigandage, and fraud. Contented is he with what-
ever robes are given him as clothing, and with what-
ever alms are given for his belly's needs. Wheresoever
he goes, he takes all his belongings with him. Just as
a winged bird, wheresoever it goes, carries with it its
feathers and all, — so, wheresoever he goes, he takes
all his belongings with him.
9
130 XXVII. CULA-HATTHI-PADOPAMA-SUTTA. M. i. l8i.
A master of this noble code of virtue, he enjoys un-
sullied well-being within. — When with his eye he sees
a visible shape, he is not absorbed by either its general
appearance or its details ; but, since the eye uncon-
trolled might lead to covetousness and discontent, to
evil and wrong states of mind, he schools himself to
control it, to keep watch and ward over it, and
to establish control. And he does the like with his
five other faculties of sense.
[181] A master of this noble control over his
faculties, he enjoys unalloyed well-being within. Pur-
poseful is he in all his doings, — whether in coming in
or going out, in looking ahead or around, in stretching
out his arm or in drawing it back, in wearing his
clothes or carrying his bowl, in eating or drinking, in
chewing or savouring food, in attending to the calls of
nature, in walking or standing or sitting, in sleeping or
waking, in speech or in silence ; — he is always pur-
poseful in all he does.
A master of this noble code of virtue, a master of
this noble code of control of his faculties of sense, and
a master of noble mindfulness and purpose in all he
does, he resorts to a lonely lodging, — in the forest
under a tree, in the wilds in cave or grot, in a charnel-
ground, in a thicket, or on bracken in the open. After
his meal, when he is back from his round for alms, he
seats himself cross-legged and with body erect, with
his heart set on mindfulness. His life is purged (i.) of
appetite for things of the world, for he has put from
him all appetite therefor ; — (ii.) of all spiteful thoughts,
for he is filled only with loving-kindness and compas-
sion for all that lives ; — (iii.) of all torpor, for all torpor
has left him, driven out by clarity of vision, by mind-
fulness, and by purpose in all he does ; — (iv.) of ail
flurry and worry, for he is serene, and his heart within
is at peace and quit of all worries ; — and (v.) of all
doubts, for his life is unclouded by doubt, he is
troubled by no questionings, right states of mind have
purged his heart of all doubting. When he has put
from him these Five Hindrances, those defilements of
M. i. i82. THE SHORT TRAIL. I3r
the heart which weaken a man's insight, then, divested
of pleasures of sense and divested of wrong states of
consciousness, he enters on, and abides in, the First
Ecstasy with all its zest and satisfaction, a state bred
of inward aloofness but not divorced from observation
and reflection.
This, brahmin, is known as the Truth-finder's foot-
print, the Truth-finder's track, the Truth-finder's slash.
But it is not yet that the disciple of the Noble [182]
concludes that the Lord is all- enlightened, that he has
well and truly revealed his Doctrine, and that his Con-
fraternity walks aright.
Nor does he so conclude as he successively attains
to the three other Ecstasies, — each of which is called
the Truth-finder's footprint, the Truth-finder's track,
the Truth-finder's slash.
With heart thus stedfast . . . (etc., as in Sutta
No. 4) . . . divers existences of the past in all
their details and features. This too is called the
Truth-finder's footprint, the Truth-finder's track, the
Truth-finder's slash. But not yet does he conclude
that the Lord is all-enlightened, that he has well and
truly revealed his Doctrine, and that his Confraternity
walks aright.
[183] That same stedfast heart he now applies
. . . (etc., as in Sutta 4) . . . appeared after death
in states of bliss and in heaven. This too is called the
Truth-finder's footprint . . . walks aright.
That same stedfast heart he next applies to the
knowledge of the eradication of the Cankers . . .
(etc., as in Sutta 4) . . . course that leads to their
cessation. This too is called . . . walks aright.
When he knows this and sees this, his heart is [184]
delivered from the Canker of sensuous pleasure, from
the Canker of continuing existence, and from the
Canker of ignorance ; and to him thus delivered comes
the knowledge of his Deliverance in the conviction —
Rebirth is no more ; I have lived the highest life ; my
task is done ; and now for me there is no more of
what I have been.
132 XXVII. CULA-HATTHI-PADOPAMA-SUTTA. M. i. 184.
This is known as the Truth-finder's footprint, the
Truth -finder's track, the Truth-finder's slash. And
now at last the disciple of the Noble concludes that
the Lord is all-enlightened, that he has well and truly
revealed his Doctrine, and that his Confraternity walks
aright.
And now at last, brahmin, the allegory of the ele-
phant's footprints has been completed in all its details.
Thereupon, the brahmin Janussoni said to the
Lord : — Excellent, Gotama ! most excellent ! Just as
if a man should set upright again what had been cast
down, or reveal what was hidden away, or tell a man
who had gone astray which was his way, or bring a
lamp into darkness so that those with eyes to see might
see the things about them, — even so, in many a figure,
has Gotama made his Doctrine clear. I come to the
reverend Gotama as my refuge, and to his Doctrine,
and to his Confraternity. May the reverend Gotama
accept me as a follower who has found an abiding
refuge from this day onward while life lasts.
XXVIII. MAHA-HATTHI-PADOPAMA-
SUTTA.
THE LONG TRAIL.
Thus have I heard. Once when the Lord was
staying at Savatthi in J eta's grove in Anathapindika's
pleasaunce, the reverend Sariputta addressed the
Almsmen, saying, Reverend sirs ! Yes, reverend sir,
said they in response. The reverend Sariputta spoke
as follows : — Just as the foot of every creature that
walks the earth will go into the elephant's footprint,
which is pre-eminent for size, — even so, sirs, are all
right states of mind comprised within the Four Noble
Truths,— which are the Noble Truth of 111, [185] the
Noble Truth of the origin of 111, the Noble Truth of
the cessation of 111, and the Noble Truth of the way
that leads to the cessation of 111.
This is the Noble Truth of 111 :— 111 is birth. 111 is
decay, death, sorrow, lamentation, depression of body
and of mind, failure to get what one desires, —
together, in brief, with all that makes up the Five
Attachments to existence, namely, the Attachments of
visible shapes, of feeling, of perception, of the plastic
forces, and of consciousness.
What makes up the Attachment of visible shapes ?
— The four principal elements (i.e. earth, water, fire,
and air) and whatever visible shapes are derivative
therefrom.
Now, as to the nature of the earth-element ; it is
either personal or external. If personal, it embraces
everything personal and referable to an individual
which is hard or solid or derived therefrom, — such as
the hair of the head or body, nails, teeth, skin, flesh,
sinews, bones, marrow, kidneys, heart, liver, pleura,
133
r34 XXVIII. MAHA-HATTHI-PADOPAMA-SUTTA. M. i. i86.
Spleen, lungs, inwards, bowels, stomach, faeces, to-
gether with everything else personal and referable to
an individual which is hard or solid or derived there-
from. All this is called the personal earth-element,
and, in combination with the external earth-element,
makes up the totality of the earth-element. The right
way to regard this as it really is, and to comprehend it
aright, is to say : This is not mine, This is not I,
This is no self of mine. So regarding and so compre-
hending it, a man turns from it in disgust and loathing
of heart. There comes a time when the external
water-element is wroth and the external earth-element
disappears before it. Then will this external earth-
element, ancient though it be, reveal how transient is
its nature, how subject to dissolution and decay, how
mutable ! And what of this short-lived body, bred of
cravings ? No * I ' is here, no * mine,' no * I am,' —
nothing at all. Therefore, if others revile or defame,
assail or harry an Almsman, he knows well that it is
through his sense of hearing that he has experienced
these painful feelings, and that they come to him as
effects, with a cause behind them [186], — which cause
is Contact. H e is clear that Contact is transient. So are
feelings ; so are perceptions ; so are the plastic forces ;
and so is consciousness This relativity of the elements
attracts and satisfies him ; he takes his stand on it
and holds to it. If others act harshly, unpleasantly,
and disagreeably towards an Almsman, if they deal
him blows with fist or clod or cudgel or sword, he is
clear that the nature of this body of his is such that it
is affected by such blows. He remembers that in the
Saw Homily (Sutta 21) the Lord taught that, even if
villainous bandits were to carve us limb from limb
with a two-handled saw, even then the mind that
should harbour enmity would not be obedient to his
teaching. He resolves, therefore, that indomitable
and unflagging shall his resolution be, with a steady
mindfulness that knows no distraction, with a tranquil
body that has found rest, and with a stedfast heart
that never wavers; — let them deal their blows, if they
M. i. i87. THE LONG TRAIL. I3S
will, with fist, clod, cudgel, or sword ; the command-
ments of the Buddhas are being fulfilled! If, with
this present remembrance of the Buddha^ and his
Doctrine and his Confraternity, there is not strong
within him the equanimity which is founded on the
right, then is he deeply moved and in his emotion he
cries : — Failure is mine, instead of success ; I have
failed and not succeeded, in that, with this present re-
membrance of the Buddha and his Doctrine and his
Confraternity, equanimity is not strong within me.
Just as a young wife is deeply moved in the presence
of her husband's father, so if, with the present
remembrance . . . not strong within me. But if, with
that same present remembrance of the Buddha and his
Doctrine and his Confraternity, there is strong within
him the equanimity which is founded on the right,
then [187] he rejoices thereat. At this stage the
Almsman has achieved much.
Next as to the nature of the water-element, which
may be either personal or external. If personal, it
embraces everything personal and referable to an
individual which is water or watery or derived there-
from,— such as bile, phlegm, pus, blood, sweat, fat,
tears, serum, saliva, mucus, synovial fluid and urine,
together with everything else personal and referable to
an individual, which is water or watery or derived
therefrom. All this is called the personal water-
element, and, in combination with the external water-
element, makes up the totality of the water-element.
The right way to regard this as it really is, and to com-
prehend it aright, is to say : This is not mine. This
is not I, This is no self of mine. So regarding and
so comprehending it, a man turns from it in disgust
and loathing of heart. There comes a time when the
external water-element is wroth, sweeping away village,
township and city, countries and whole continents.
* Here, it will be noted, the style of * Buddha ' is used by Sari-
putta of his master (who does not use it of himself) in lieu of
Tathagata, etc. (See Dialogues II, 6.) The plural is used
in the line immediately above.
136 XXVIII. MAHA-HATTHI-PADOPAMA-SUTTA. M. i. 188.
There comes a time when the ocean will be a hundred
leagues deep, yea, two, three . . . seven hundreds of
leagues deep. There comes a time when the depth of
ocean's waters will equal only seven, six . . . two
palmyra-trees' height, or a single tree. There comes
a time when the depth of ocean's waters will equal only
seven, six . . . two men's height, or the height of but
one man. There comes a time when ocean's waters
will reach only to a man's waist, then only to his loins,
then only to his knees, then only to his ankles. There
comes a time when ocean's waters will not cover a
single joint of a man's finger. Then will this external
water-element, ancient though it be, [188] reveal how
transient is its nature, how subject to dissolution and
decay . . . (etc., as above) ... he rejoices thereat.
At this stage too the Brother has achieved much.
Next as to the nature of the fire-element, which may
be personal or external. If personal, it embraces
everything personal and referable to an individual
which is fire or fiery or is derived therefrom, — such as
whatever heats, consumes or burns up, or whatever
wholly transmutes food and drink in digestion ;
together with everything else that, being personal and
referable to an individual, is fire or fiery or is derived
therefrom. All this is called the personal fire-element,
and, in combination with the external fire-element,
makes up the totality of the fire-element. The right
way to regard this as it really is, and to comprehend it
aright, is to say: This is not mine, This is not I,
This is no self of mine. So regarding and so compre-
hending it, a man turns from it in disgust and loathing
of heart. There comes a time when the external fire-
element is wroth and burns up village, township and
city, countries and whole continents ; nor will it stop
till, spreading to green growths or roads or rocks or
water or verdant scenes, it fails for lack of sustenance.
There comes a time when people try to light fires with
fowls' feathers or snippets of sinews and shrivelled
hide. Then will the external fire-element, ancient
though it be, reveal how transient ... he rejoices
M. i. i89. THE LONG TRAIL. 137
thereat. At this stage too the Almsman has achieved
much.
Next as t6 the nature of the air-element, which may
be either personal or external. If personal, it embraces
everything personal and referable to an individual
which is air or airy or derived therefrom, — such as
wind discharged upwards or downwards, wind in the
abdomen or belly, vapours that traverse the several
members, inhalings and exhalings of breath, together
with everything else that, being personal and referable
to an individual, is air or airy or derived therefrom.
All this is called the personal air-element, and, in com-
bination with the external air-element, makes up the
totality of the air-element. The right way to regard
this as it really is, and to comprehend it aright, is to
say : This is not mine, This is not I, This is no
self of mine. So regarding and so comprehending it,
a man turns from it in disgust and with loathing
of heart. [189] There comes a time when the
external air-element is wroth and sweeps away before
it village, township, and city, countries and whole
continents. There comes a time when, in the last
month of the hot season before the rains break, men
try to create a current of air with fans and the like, nor
do they now look to see grass growing even on the
thatch. Then will the air-element, ancient though it
be, reveal how transient . . . [190] he rejoices
thereat. At this stage too an Almsman has achieved
much.
Just as it is by and because of wattle and withies,
grass and clay, that a space is enclosed which is called
a house, so it is by and because of bones and sinews,
flesh and skin that a space is enclosed which is called
a visible shape. If the eye within is intact but if
visible shapes external to it do not come to focus and
there is developed no pertinent material to sustain it,
then there is developed no manifestation of the
pertinent section of consciousness. If the eye within
is intact and visible shapes external to it do come to
focus, but if there is developed no pertinent material to
I3B XXVIII. MAHA-HATTHI-PADOPAMA-SUTTA. M. r. 191.
sustain it, again there is developed no manifestation of
the pertinent section of consciousness. But when
the eye within is intact and visible shapes external to
it do come to focus, and when there is developed
pertinent material to sustain it, then there is developed
a manifestation of the pertinent section of conscious-
ness. Any visible shape that appertains to a man so
conscious, unites with all that goes to make up the
Attachment of Form ; feelings unite with all that goes
to make up the Attachment to feelings ; and so too
with perceptions, plastic forces, and consciousness.
And what is true of visible objects, is equally true of
sounds, smells, tastes, touch, and mind.
Thus the Almsman recognizes that : — This is how
all that makes up the Five Attachments is collected,
assembled, and brought together. Now, the Lord has
laid it down that whoso sees the Chain of Causation
[191] sees the Doctrine, and whoso sees the Doctrine
sees the Chain of Causation. It is the Chain of
Causation which entails all that makes up these Five
Attachments. The origin of 111 is the yearning for,
and the resort to, these Five, the appetite for them
and the cleaving to them. And the cessation of 111
is the avoidance and the rejection of all such yearn-
ings and appetites. At this stage too the Almsman has
achieved much.
Thus spoke the reverend Sariputta. Glad at
heart, those Almsmen rejoiced in w^hat the reverend
Sariputta had said.
XXIX. MAHA-SAROPAMA-SUTTA.
TIMBER: OR DISCOVERIES
[192] Thus have I heard. Once when the Lord was
staying at Rajagaha on the heights of the Vulture's
Peak, not long after Devadatta's secession,^ he
addressed the Almsmen on the subject of Devadatta :
^ See Vinaya Texts III, 238 at seqq.
M. i. 193- timber: OR DISCOVERIES. 139
Take the case, Almsmen, of a young man who for
faith's sake goes forth from home to homelessness on
Pilgrimage, — feeling himself beset by birth and decay
and death, by sorrow and lamentation, by ills of body
and of mind, and by tribulation ; feeling himself beset
by ills, spent with ills ; and asking to be shewn how to
make an end of all that makes up 111. A Pilgrim now,
he finds himself the recipient of presents, esteem, and
repute, all of which things so rejoice him and so satisfy
his aspirations that thereby he becomes puffed-up and
disparages others. It is I, says he to himself, who get
things given to me and who am thought so much of,
while these other Almsmen are little known and rank
nobodies. Intoxicated, very much intoxicated, with the
presents, esteem, and repute which he enjoys, he grows
remiss and, having become remiss, lives a prey to 111.
It is just as if a man who was in need, search, and
quest of the best of wood, were to come on just the
fine upstanding tree for his purpose, but were to dis-
regard not only the best but also the poorer timber and
the bark and the wood that had fallen to the ground,
and were to cut the leafy foliage and go off with that in
the belief that he had got the pick of the wood. At
the sight, an observer with eyes to see would say this
good man understood nothing about grades of wood
and had gone off with the twiggage to the disregard
of all the rest, — in the vain belief that he had got the
pick of the wood ; — nor would what he had got ever be
any good to him where the best of wood was needed.
— Just the same is it with our Pilgrim who finds him-
self the recipient .... [1 93] a prey to 111. Of such
an Almsman it is said that he has got the twiggage of
the higher life and has ended there.
Take now the case of a young man who for faith's
sake goes forth . . . that makes up 111. A Pilgrim
now, he finds himself the recipient of presents, esteem,
and repute, none of which things either rejoices his
heart or satisfies his aspirations, or makes him puffed-up
to the disparagement of others ; nor is he so intoxicated
therewith as to grow remiss ; with unremitting zeal he
140 XXIX. MAHA-SAROPAMA-SUTTA. M. i. 194.
succeeds in living the life of virtue. This success in
living the life of virtue so rejoices him and so satisfies
his aspirations that thereby he becomes puffed-up and
disparages others, saying — I am the man of virtue, I
am the man of fine character, while these other Alms-
men lack virtue and are of evil character. Intoxicated,
very much intoxicated, with his success in the life of
virtue, he grows remiss, and, having become remiss,
lives a prey to 111.
It is just as if a man who was in need, search, and
quest . . . and the bark, and were to cut up the wood
that had fallen to the ground and were to go off with
this in the belief that he had got the pick of the wood.
At the sight, an observer with eyes to see would say
that the good man knew nothing about grades of wood
and had gone off with the fallen wood to the disregard
of all the rest, in the vain belief that he had got the
pick of the wood ; — nor would what he had got ever be
of any good to him where the best of wood was needed.
— Just the same is it with our second Pilgrim who for
faith's sake . . . intoxicated with his success in the
life of virtue, he grows remiss, and, having become
remiss, lives a prey to 111. [194] Of such an Almsman
it is said that he has got the windfalls of the higher life
and has ended there.
Take next the case of a young man who for faith's
sake goes forth . . . succeeds in living the life of
virtue. This success in living the life of virtue does
not so rejoice him and so satisfy his aspirations as to
make him puffed-up to the disparagement of others,
nor is he so intoxicated therewith as to grow remiss ;
with unremitting zeal he succeeds in winning rapt con-
centration. This success so rejoices him and so satis-
fies his aspirations that thereby he becomes puffed-up
and disparages others, saying — I am the man of sted-
fastness, I am the man with focussed heart, while these
other Almsmen are not stedfast but all in a whirl.
Intoxicated, very much intoxicated, with winning rapt
concentration, he grows remiss, and, having become
remiss, lives a prey to 111.
M. i. 195- timber: OR DISCOVERIES. I4I
It is just as if a man who was in need, search, and
quest . . . but also the poorer timber, and were to cut
off the bark and go off with this in the belief that he
had got the pick of the wood. At the sight, an
observer with eyes to see would say the good man
knew nothing about grades of wood and had gone off
with the bark in the belief that he had got the pick of
the wood ; nor would what he had got ever be any
good to him where the best of wood was needed. Just
the same is it with our third Pilgrim who for faith's
sake . . . intoxicated with winning rapt concentra-
tion, he grows remiss, and, having become remiss,
lives a prey to 111. Of such [195] an Almsman it is
said that he has got the bark of the higher life and has
ended there.
Take next the case of a young man who for faith's
sake . . . succeeds in winning rapt concentration.
This success rejoices him but does not so satisfy his
aspirations as to make him puffed-up to the disparage-
ment of others, nor is he so intoxicated therewith as to
grow remiss ; with unremitting zeal he succeeds in
winning Mystic Insight.^ This success so rejoices his
heart and so satisfies his aspirations that thereby he
becomes puffed-up and disparages others, saying — I
know and see, while these other Brethren neither know
nor see. Intoxicated, very much intoxicated, with
winning this Insight, he grows remiss, and, having
become remiss, lives a prey to 111. It is just as if a
man who was in need, search, and quest . . . were to
disregard the best timber, and were to cut out the
poorer timber and go off with this in the belief that he
had got the pick of the wood. At the sight, an ob-
server with eyes to see would say the good man knew
nothing about grades of wood and had gone off with
the poorer timber in the belief that he had got the pick
^ Bu. explains nana-dassana in this Sutta as meaning the
Eye Celestial of Sutta 6, i.e. the highest of the five Psychic
Powers, of which (alone) Devadatta was master. See Vinaya
Texts III, 230 for the ignoble iddhi of Devadatta; and cf.
Dialogues I, 56-64.
142 XXIX, MAHA-SAROPAMA-SUTTA. M. i. 196.
of the wood ; nor would what he had got ever be any
good to him where the best of wood was wanted. [196J
Just the same is it with our fourth Pilgrim who for faith's
sake . . . intoxicated with winning Mystic Insight,
grows remiss, and, having become remiss, lives a prey
to 111. Of such an Almsman it is said that he has got
the poorer timber of the higher life and has ended
there.
Next, take the case of the young man who for faith's
sake . . . succeeds in winning Mystic Insight. This
success rejoices him but does not so satisfy his aspira-
tions as to make him puffed-up to the disparagement of
others, nor is he so intoxicated therewith as to grow
remiss ; with unremitting zeal he succeeds in attaining
Temporary^ Deliverance. But it is possible he may
fall from this Temporary Deliverance. It is just as if
a man who was in need, search, and quest of the best
of timber were to come on just the fine upstanding
tree for his purpose and were to cut out the heart of
the timber and to go off with this in the sure knowledge
that he had got the heart of the timber. At the sight,
an observer with eyes to see would say that this good
man knew quite well what was the heart of the timber,
what was the poorer timber, what was the bark, what
was fallen wood, and what was leafy foliage ; that,
being in need, search, and quest of the heart of timber,
[197] he had cat out only the choicest timber and had
gone off with that, in the full knowledge it was the
really best ; and that what he had got would be of
good to him where the best of timber was needed.
Just the same is it with the young man who goes forth
from home to homelessness on Pilgrimage, — feeling
himself beset by birth and decay and death, by sorrow
and lamentation, by ills of body and of mind, and by
^ This, according to Bu., consists of the Four Ecstasies and
the four (other) arupa-samapattis of the next Sutta. The
Four Noble Paths and the four fruits of the life of the recluse
(see 2nd Digha Sutta), together with Nirvana, make the nine
constituents of the timeless or Eternal Deliverance mentioned
infra. See Dialogues I, 56-64.
M. i. 198. timber: OR DISCOVERIES. 143
tribulation ; feeling himself beset by ills and spent with
ills ; and asking to be shewn how to make an end of
all that makes up 111. A Pilgrim now, he finds himself
the recipient of presents, esteem, and repute, none of
which so rejoices his heart and so satisfies his aspira-
tions that thereby he becomes puffed-up and disparages
others. Not intoxicated with his presents, esteem, and
repute, he grows not remiss but with unremitting zeal
wins success first in the life of virtue, next in rapt con-
centration, and then in Mystic Insight ; but his success
herein, while it rejoices his heart, does not satisfy his
aspirations or puff him up or lead him to disparage
others ; it does not intoxicate him or make him remiss ;
with unremitting zeal he succeeds in winning the De-
liverance which is Eternal. Now it is wholly impossible
that he should fall from Eternal Deliverance.
Therefore, Brethren, the guerdon of the higher life
is not to be found in presents, esteem, and repute, nor
in a life of virtue, nor in rapt concentration, nor in
Mystic Insight. It is immutable Deliverance which is
the prize and the heart and the goal of the higher life.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XXX. CULA-SAROPAMA-SUTTA.
MORE ABOUT TIMBER.
[198] Thus have I heard. Once when the Lord
was staying at Savatthi in J eta's grove in Anathapin-
dika's pleasaunce, there came to him the brahmin
Pingala-Koccha, who, after exchange of courteous
greetings, took his seat to one side, saying : — As
touching those recluses and brahmins with Confrater-
nities and followings, who are known and famous
teachers of followers, and are founders of sects ^ of wide-
^ Tittha-karo (explained by Bu. here, as at Sum. Vil. I,
143, by 1 a d d h i - k a r o or tenet-maker) literally means one who
makes a ford across a stream ; the figurative sense is set out in
144 XXX. CULA-SAROPAMA-SUTTA. M. i. 199.
spread renown, — such as Purana Kassapa, Makkhali
Gosala, Ajita Kesa-Kambali, Pakudha Kaccayana,
Sanjaya Belatthi-putta and Nata-putta the Nigantha, —
is it by reason of their own professed creed that all of
them have, or have not, discerned truth, or that some
have discerned it, while others have not ?
Let be, brahmin ; let that question pass. I will ex-
pound the Doctrine to you. Hearken and pay atten-
tion, and I will speak. Then to the listening brahmin
the Lord spoke as follows : —
It is just as if a man in need, search, and quest of
the best of wood, were to come on just the fine up-
standing tree for his purpose, but were to disregard not
only the best but also the poorer timber and the bark
and the wood that had fallen to the ground, and were
to cut the leafy foliage and go off with that in the
belief that he had got the pick of the wood. At the
sight, an observer with eyes to see would say the good
man understood nothing about grades of wood and
had gone off with the twiggage to the disregard of all
the rest, — in the vain belief that he had got the pick
of the wood ; nor would what he had got ever be any
good to him where the best of wood was needed.
And the observer with eyes to see would pass the
same judgment if he saw the man going off [199]
either with fallen wood — or with the bark — or
with the poorer timber, — in the vain belief that he
had secured the pick of the wood ; — nor would the
observer say that what the man had got could ever
be any good to him where the best of wood was
needed.
But if the man were to go off with the best of the
wood, in the knowledge that it was really the best,
then the observer with eyes to see would say the good
e.g. the 34th Sutta infra. To the Jain, tittha-kara is equiva-
lent to tathagata in Buddhism.
For these six contemporary teachers and their respective
tenets, see the Introduction, and the second Sutta of the Digha at
Dialogues I, 58-64. Here Bu. simply reproduces verbatim what
he says about these six teachers at Sum. Vil. I, 142-4.
M. i. 200. MORE ABOUT TIMBER. 1 45
man really understood about grades of wood and had
[200] gone off with the choicest timber, in the know-
ledge that it was really the best ; — and what he had
got would be of good to him where the best of timber
was needed.
Even so, brahmin, is the case of an individual who
for faith's sake goes forth from home to homelessness
on Pilgrimage, — feeling himself beset by birth and
decay and death, by sorrow and lamentation, by ills of
body and of mind, and by tribulation ; feeling himself
beset by ills, spent with ills, and asking to be shewn
how to make an end of all that makes up 111. A
Pilgrim now, he finds himself the recipient of presents,
esteem, and repute, all of which things so rejoice him
and so satisfy his aspirations that thereby he becomes
puffed-up and disparages others. It is I, says he to
himself, who get things given to me and who am
thought so much of, while these other Brethren are
little known and rank as nobodies. Consequently, he
fails to develop either desire for, or effort to realize,
those other states of mind which are higher and more
excellent than mere presents and esteem and repute ; —
he grows reprobate and slack. He is like the man who
— being in need, search, and quest of the best of wood,
and coming on just the fine upstanding tree for his
purpose — disregarded not only the best but also the
poorer timber and the bark and the fallen wood, but cut
the leafy foliage and went off with that in the belief
that he had got the pick of the wood, though what he
had got could never be any good to him where the
best of timber was needed. — That, brahmin, is my
similitude for this first individual.
Take next the case of an individual who for faith's
sake goes forth . . . presents, esteem, and repute, none
of which things either rejoices his heart or satisfies
his aspirations. He develops desire for, and effort to
realize, those other states of mind which are higher
and more excellent than mere presents and esteem and
repute; — he does not grow reprobate or slack. He
succeeds in living the life of virtue, and his success
10
146 XXX. CULA-SAROPAMA-SUTTA. M. i. 201.
therein so rejoices his heart and so satisfies his aspira-
tions that thereby he becomes puffed-up and disparages
others, saying — I am the man of virtue, I am the man
of fine character, while these other Almsmen lack virtue
and are of evil character. So here he fails to develop
desire for, and effort to realize, those other [201] states
of mind which are higher and more excellent than a
life of virtue ; — and here he grows reprobate and slack.
He is like the man who went off with wood that had
fallen down, though what he had got could never be
any good to him where the best of timber was needed.
— That, brahmin, is my similitude for this second
individual.
Now take the individual who, though rejoiced at
heart by his success in the life of virtue, is not thereby
satisfied in his aspirations but still presses onward till
he succeeds in attaining rapt concentration, and his
success therein so rejoices his heart and so satisfies his
aspirations that thereby he becomes puffed-up and
disparages others, saying — I am the man of sted-
fastness, I am the man with focussed heart, while these
other Almsmen are not stedfast but are all in a whirl.
So here he fails to develop desire for, and effort to
realize, those other states of mind which are higher
and more excellent than rapt concentration ; — and here
he grows reprobate and slack. He is like the man
who went off with the bark, though what he had got
could never be any good to him where the best of
timber was needed. — That, brahmin, is my similitude
for this third individual.
Take now the individual who, [202] though rejoiced
at heart by his success in rapt concentration, is not
thereby satisfied but still presses onward till he succeeds
in winning Mystic Insight, and his success therein so
rejoices his heart and so satisfies his aspirations that
thereby he becomes puffed-up and disparages others,
saying — I know and see, while these other Almsmen
neither know nor see. So here he fails to develop
desire for, and effort to realize, those other states of
mind which are higher and more excellent than Mystic
M. i. 203. MORE ABOUT TIMBER. 147
Insight. He is like the man who went off with the
poorer timber, though what he had got could never be
any good to him where the best of timber was needed.
— That, brahmin, is my similitude for this fourth
individual.
Lastly, take the individual [203] who, though
rejoiced at heart by his success in winning Mystic
Insight, is not thereby satisfied in his aspirations, nor
does it puff him up and make him disparage others.
He develops desire for, and effort to realize, those
other states of mind which are higher and more
excellent than Mystic Insight; he is neither reprobate
nor slack.
Now, what are the states of mind which are higher
and more excellent than Mystic Insight.-*
Take an Almsman who, divested of pleasures of
sense, divested of wrong states of consciousness, enters
on, and abides in, the First Ecstasy — and then the
Second — and then the Third — [204] and lastly the
Fourth Ecstasy. — Each of these four states of mind
is higher and more excellent than Mystic Insight.
Or, again, by passing altogether beyond perceptions
of material objects, and by ceasing from perceptions of
sense-reactions, and by withdrawing attention from
multiplicity, the Almsman enters on, and abides in, the
plane of infinity of space, or, successively, the planes
of infinity of mind — or of Naught — or of neither
perception nor non-perception. — Each of these planes
too represents a state of mind higher and more excellent
than Mystic Insight. Or, lastly, by passing altogether
beyond the plane of neither perception nor non-percep-
tion, the Almsman enters on, and dwells in, the cessa-
tion of all perception of things felt. Plenitude of
knowledge gives him vision, and the Cankers within
him are extirpated. — This too is a state of mind higher
and more excellent than Mystic Insight.
Such are the states of mind which are higher and
more excellent than Mystic Insight.
He is like the man who, being in need, search, and
quest of the best of timber, came on just the fine up-
148 XXX. CULA-SAROPAMA-SUTTA. M. i. 205.
Standing tree for his purpose and cut out the heart of
the timber, going off with this in the sure knowledge
that he had got the heart of the timber ; and what he
had got would be of good to him where the best of timber
was needed. — That, brahmin, is my similitude for this
fifth individual.
Therefore, brahmin, the guerdon of the higher life
is not to be found in presents, esteem, and repute, nor
in a life of virtue, nor in rapt concentration, nor in
Mystic Insight. It is [205] immutable Deliverance
which is the prize and the heart and the goal of the
higher life.
Thereupon the brahmin Pingala-Koccha said to the
Lord : — Excellent, Gotama ; most excellent ! Just as if
a man should set upright again what had been cast
down, or reveal what was hidden away, or tell a man
who had gone astray which was his way, or bring a
lamp into darkness so that those with eyes to see might
see the things about them, — even so, in many a figure,
has the reverend Gotama made his Doctrine clear ! I
come to Gotama as my refuge, and to his Doctrine,
and to his Confraternity. I ask the reverend Gotama
to accept me as a follower who has found an abiding
refuge from this day onward while life lasts.
XXXI. CULA-GOSINGA-SUTTA.
IN GOSINGA WOOD.
Thus have I heard. Once when the Lord was
staying in the Ginjak-avasatha (brick-hall) at Nadika,
the reverend Anuruddha, Nandiya, and Kimbila^
were staying in Gosinga wood where the sal-trees
stand. At eventide the Lord, rising up from his
meditations, went to Gosinga, but the keeper, seeing
^ These three were living together (elsewhere) at III, 155.
See also I, 462 and the Vinaya account (S.B.E. XX, 228) of
Gotama's six early converts (including his cousins Ananda and
Devadatta) from his own clan.
M. i. 2o6. IN GOSINGA WOOD. 1 49
him approaching at a distance, said to the Lord :
Don't go into this wood, recluse. Three young men
are living there for their souls' good. Do not disturb
them. Hearing the keeper cautioning the Lord,
Anuruddha said : Good keeper, do not warn off the
Lord. It is the Lord, our master, who has come !
Then Anuruddha went and told the two others to
come along, for their master, the Lord, [206] had come.
So all three advanced to meet him, — one relieving him
of his bowl and robe, while another set a seat for him,
and the third brought water for his feet. Sitting down
on the seat set for him, the Lord bathed his feet ;
and when, after due obeisance, the three had taken
their seats to one side, the Lord spoke thus to the
reverend Anuruddha : — Pray, is all well with you
three ? Are you getting on all right ? Is there no
shortage of alms ?
Yes, Lord ; all is well with us ; we are getting on
all right ; there is no shortage of alms.
Pray, do you all live together in concord and amity,
without quarrels, in harmony and unison, viewing one
another with eyes of affection ?
Yes, sir, we do.
How.?
I feel, sir, that it is a great thing for me, a very great
thing, to have such fellows in the higher life. I
minister to my two reverend associates — both openly
and in secret — with acts of love, with words of love, and
with thoughts of love. My yearning — and indeed my
practice, too — is to surrender my own will and to live
according to the will of my reverend associates. We
have more than one body but only one will, methinks.
And the venerable Nandiya and the venerable
Kimbila answered the Lord's question in precisely
the same words.
[207] Good, very good, said the Lord to the three,
— going on to ask whether their lives were strenuous
and ardent and purged of self.
Yes, sir, was their answer.
How.?
150 XXXI. CtJLA-GOSINGA-SUTTA. M. i. 208.
^ Among us, the first back from collecting alms in
the village sets the seats ready, and gets water to drink
and to wash up with, together with the bowl for the
pieces. Should he find any rice over, the last back
eats it if he wants to, or, if he does not want to, throws it
away where no grass grows or in water where there are
no living creatures. He puts away the seats and the
water and the bowl for the pieces, and sweeps the
refectory. Whoso sees empty the vessels for water
to drink, or to wash up with, or for ablution after an
occasion, sees to filling them ; but if the weight is too
heavy for him alone, we sign with our hands for another
to help, without uttering a word for this purpose. —
This is how our lives are strenuous, ardent, and purged
of self.
Good, very good, said the Lord to the three. But,
tell me, he added, in living lives thus strenuous, ardent,
and purged of self, have you risen beyond the ordinary
to any wholly noble excellence of well-being }
How, sir, could it be otherwise with us ? For as
long as we will, it is ours, divested of pleasures of sense
and divested of wrong states of consciousness, to enter
on, and abide in, the First — [208] the Second — the
Third — and the Fourth Ecstasy. — Each of these is,
beyond the ordinary, a wholly noble excellence of well-
being, each in turn superior to its forerunner.
Pressed further by question after question, the three
told how, by passing altogether beyond perceptions of
material objects, and by ceasing from perceptions of
sense-reactions, and by withdrawing attention from
multiplicity, it was theirs, for as long as they would, to
enter on, and abide in, the plane of infinity of space,
[209] or, successively, the planes of infinity of mind
— or of Naught — or of neither perception nor non-
perception ; — or, lastly, by passing altogether beyond
the plane of neither perception nor non-perception, to
enter on, and abide in, the cessation of all perception of
^ For this paragraph, see S.B.E. XIII, 325, where the slightly-
fuller account in the Vinaya of procedure during the rainy season
is given.
M. i. 2IO. IN GOSINGA WOOD. I5I
things felt, plenitude of knowledge giving them vision
and the Cankers within them being extirpated. — Each
of these, said they, is, beyond the ordinary, a wholly
noble excellence of well-being, each in turn superior to
its forerunner. But beyond the last we discern no
other stage of well-being higher or more excellent.
Good, very good, said the Lord ; — higher stage there
is none. Then he proceeded by homily to instruct,
inform, help onward, and cheer forward those three, —
after which he arose and went his way. After they
had escorted the Lord on his way and had come back
again, Nandiya[210] and Kimbilasaid to Anuruddha: —
Have we ever told the reverend Anuruddha of our
reaching this or that attainment, that he represented
all this to the Lord up to the extirpation of the
Cankers ?
No ; you never told me of your attainments, but my
heart read the secrets of your hearts and saw that it
was so. Moreover, deities reported it to me. So I
announced the fact to the Lord, when questioned by
him.
There came to the Lord the outlandish fairy named
Digha,^ who, after due obeisance, stood to one side,
saying : — It is a great thing for the Vajjians, a very
great thing for the Vajjian race, to have dwelling (in
their country) the Truth-finder, Arahat all-enlightened,
and these three young men, the venerable Anuruddha,
Nandiya, and Kimbila! These words of his were
taken up in turn and shouted aloud by the gods of
earth, by the gods of the Four Great Regents, by the
gods of the Thirty-three, by the gods of Yama, by the
Tusita gods, by the Nimmana-rati gods, by the Para-
nimmita-Vasavatti gods, and lastly by the train of gods
in the world of Brahma.^
Thus, in that single moment, in that very instant,
^ Or perhaps Digha (i.e. long) means a snake. Bu. thinks
para-jana (outlandish) was the yakkha's name. The
rendering fairy for yakkha is borrowed from Dialogues III,
188, note 6.
2 See Dialogues I, 280 for this list.
152 XXXI. CULA-GOSINGA-SUTTA. M. i. 211.
these three reverend men became known right up to
the world of Brahma.
Quite so, Digha; quite so. If the family from
which they went forth from home to homelessness, will
remember these three with believing hearts, then long
will that family too enjoy weal and welfare, — as also
will their group of families, [211] their village, their
township, their city, and their country ; yea, also the
whole of the Nobles, and of the brahmins, and of the
middle-classes (vessa), and of the peasantry (sudda) ;
yea, the whole universe with its gods, Maras, Brahmas,
recluses and brahmins, embracing all gods and man-
kind. See, Digha, how, walking for the weal and
welfare of folk and in compassion for the world, these
three young men enure to the good and weal and
welfare of gods and men.
Thus spoke the Lord. Glad at heart, the outlandish
fairy named Digha rejoiced in what the Lord had said.
XXXII. MAHA-GOSINGA-SUTTA.
THE SHINING LIGHT.
[212] Thus have I heard. Once the Lord was
staying in Gosinga wood where the sal-trees stand, in
the company of the reverend Sariputta, the reverend
Maha-Moggallana, the reverend Maha-Kassapa, the
reverend Anuruddha, the reverend Revata, the
reverend Ananda, and many other Elders and disciples
of eminence. Rising up at eventide from his medita-
tions, Maha-Moggallana went to Maha-Kassapa with
the suggestion that they should go to hear Sariputta
expound. Accordingly, with Anuruddha, these went
off; and Ananda, seeing their reverences start off,
got Revata to follow with him to hear Sariputta.
Seeing Ananda and Revata approaching at a distance,
Sariputta bade Ananda draw near, welcoming him as
the Lord's attendant and companion, and saying : — Fair
is Gosinga wood in the clear moonlight, with the sal-
trees loaded with blossom, with heaven's perfumes,
methinks, wafted around ! What type of Almsman
would illumine Gosinga wood ?
Take [213] an Almsman, answered Ananda, who
has been taught much, who treasures and hoards what
he has been taught, who learns and knows by heart
the ideas which, beginning aright and proceeding
aright and ending aright, both in letter and in spirit,
declare the higher life in all its perfection and purity,
who with his lips repeats these ideas, scrutinizes them
with his mind, plumbs them with his philosophy, and
preaches them both to Almsmen and Almswomen and
to the faithful laity of both sexes with an exposition
which is at once comprehensive, precise, and fluent, so
as to eradicate propensities. — Such an Almsman,
reverend Sariputta, would illumine Gosinga wood.
153
154 XXXII. MAIIA-GOSINGA-SUTTA. M. i. 214.
Hereupon, Sariputta said to Revata : — Ananda has
expressed his view ; what would be your answer to my
question ?
Take an Almsman, answered Revata, who delights
in meditation and whose delight is therein, who is
set on tranquillizing his heart within him, who scorns
not the Ecstasies, who is endowed with discernment,
and has his habitation in the abodes of solitude ; —
such an Almsman, reverend Sariputta, would illumine
Gosinga wood.
With the same question put to him, Anuruddha
made this answer : — Take an Almsman who with the
Eye Celestial, which is pure and excels the human
eye, surveys a thousand worlds, even as a man with
eyes to see might mount to the topmost height of
a palace and survey thence a thousand concentric
distances girdling him round ; — such an Alms-
man, reverend Sariputta, would illumine Gosinga
wood.
In his turn, Maha-Kassapa made this answer : —
[214] Take an Almsman who, himself living in the
forest, commends the forest life to others ; who, himself
subsisting on alms begged, commends subsistence on
alms to others ; who, himself clad in rags from the
dust-heap, commends to others the wearing of such
rags ; who, himself owning but three garments, com-
mends the like limitation to others ; who, himself
having few wants, commends the like temperance to
others ; who, contented himself, commends content-
ment to others ; who, a solitary himself, commends
solitude to others ; who, himself shunning lay society,
commends the like reserve to others ; who, strenuous
himself, commends the strenuous life to others ; who,
virtuous himself, commends the life of virtue to others ;
who, having won rapt concentration for himself, ex-
horts others to win it too ; who, having won wisdom
for himself, exhorts others to win it too ; who, having
won Deliverance for himself, exhorts others to win it
too ; who, having himself won the knowledge and the
vision which Deliverance gives, exhorts others to win
M. i. 215. THE SHINING LIGHT. I55
the same. — Such an Almsman, reverend Sariputta,
would illumine Gosinga wood.
Lastly, turning to Maha-Moggallana, Sariputta put
the same question to him, and he made this answer : —
Take two Almsmen who hold discourse on quintes-
sential Doctrine (abhidhamma) ; they put questions one
to the other, furnishing answers and not collapsing, but
gaining edification by their talk on doctrine ; — such
an Almsman, reverend Sariputta, would illumine
Gosinga wood.
Moggallana added that, now all of them had ex-
pressed their views, they would like to hear Sariputta's.
Moggallana, said he, let us take an Almsman who is
master of his heart and is not under its mastery. He
chooses the plane of thought in which he wishes [215]
to dwell in the morning, and in that precise plane in
the morning he dwells ; — and so for the midday and
for the eventide. It is just as if a King or great noble,
with a clothes-chest filled with clothes of divers
colours, were in the morning to wear the suit he had
selected for morning wear ; at midday to wear the suit
he had selected for midday wear ; and at eventide to
wear the suit he had chosen for the evening ; — in just
the same way the Almsman is master of his heart . . .
for the eventide. — Such an Almsman, reverend Mog-
gallana, would illumine Gosinga wood.
Now that we have all of us expressed our views,
added Sariputta, let us go to the Lord and lay the
matter before him, treasuring up as final what he may
declare. The others assenting, to the Lord they went
and after due obeisance took their seats to one side,
while Sariputta described the visit of the others to hear
him expound, and [216] repeated his question to
Ananda as to the Brother who would illumine Gosinga
wood, together with Ananda's answer.
Good, Sariputta, very good. _ Ananda has given the
best answer he could. For, Ananda is one who has
been taught much, who treasures ... to eradicate
propensities.
Then Sariputta gave Revata s answer, and the Lord
156 XXXII. MAHA-GOSINGA-SUTTA. M. i. 217.
said : — Good, Sariputta, very good. Revata has given
the best answer he could. For, Revata is one who de-
lights in meditation . . . abodes of solitude.
[217] Next, Sariputta gave Anuruddha's answer,
and the Lord said : — Good, Sariputta, very good.
Anuruddha has given the best answer he could. For,
Anuruddha is one who with the Eye Celestial . . .
girdling him round.
Hereupon, Sariputta gave Maha-Kassapa's answer,
and the Lord said : — [218] Good, Sariputta, very good.
Kassapa has given the best answer he could. For,
Kassapa is one who, himself living in the forest, . . .
exhorts others to win the same.
Lastly, Sariputta gave Maha-Moggallana's answer,
and the Lord said : — Good, Sariputta, very good.
Moggallana has given the best answer he could. For,
Moggallana expounds doctrine.
Then M aha- Moggallana related to the Lord how,
when they had all expressed their several views, they
had asked Sariputta for his own answer ; and he re-
peated to the Lord the answer Sariputta had given.
Said the Lord : — Good, Moggallana, very good.
Sariputta has given the best answer he could. For,
Sariputta is master of his heart . . . [219] for the
eventide.
At this point the venerable Sariputta asked who had
spoken well.
All of you, said the Lord, have spoken well, each in
his turn. Now hear from me what type of Almsman
would illumine Gosinga wood. Take an Almsman
who, after his meal on return from his round for alms,
seats himself, with legs crossed, with body upright,
with mindfulness on the alert, and with the resolve not
to leave his seat till, by starving them of subsistence,
his heart is Delivered from Cankers. — Such an Alms-
man, Sariputta, would illumine Gosinga wood.
Thus spoke the Lord. Glad at heart, these reverend
ones rejoiced in what the Lord had said.
M. i. 220. PASTORAL DUTIES. 157
XXXIII. MAHA-GOPALAKA-SUTTA.
PASTORAL DUTIES.
[220] Thus have I heard. Once, when staying at
Savatthi in Jeta's grove in Anathapindika's pleasaunce,
the Lord addressed the listening Almsmen as follows : —
Eleven qualities disable a herdsman from looking
after his herd and from promoting its increase ; and
here are the eleven : — A herdsman (i) is ignorant of
form, (ii) has no eye for marks, (iii) does not get out
ticks, (iv) does not dress sores, (v) does not smoke
out (the lairs), (vi) knows nothing either of fords or
(vii) watering-places or (viii) roads or (ix) pastures,
(x) milks dry, and (xi) fails to tend with special
attention the bulls that are the sires and leaders of
the herd.
So too eleven qualities disable an Almsman from
shewing growth, increase, and progress in this Doctrine
and Rule ; and here are the eleven : — An Almsman
(i) is ignorant of form, (ii) . . . (xi) fails to tend with
special attention those of the Brotherhood who are
experienced and senior Elders, the sires and leaders
of the Confraternity.
How is an Almsman ignorant of form ? — Why, by
not really comprehending that each and every form
consists of the four prime elements or is derivative
therefrom.
How has an Almsman no eye for marks ? — Why, by
not really comprehending what marks the doings of
the fool and the doings of the wise.
How does an Almsman not get out ticks ? — Why,
either by giving in to a thought that has arisen about
sensuous pleasures — or about hurt — or about cruelty, —
or by giving in to evil and wrong states of mind as
they arise from time to time, [221] instead of putting
them from him, instead of discarding and destroying
them so as to make them cease to exist.
How does an Almsman not dress sores ? — Why,
when, seeing with his eye a visible shape, he is taken
158 XXXIII. MAHA-GOPALAKA-SUTTA. M. i. 222.
Up with its detailed characteristics and marks, and —
albeit, if he lives with eye uncontrolled, appetite and
depression, together with evil and wrong states of mind,
might stream in upon him — he yet lives not to con-
trol his faculty of sight, keeps no watch and ward over
it, and fails to develop control over his faculty of
sight. [And so likewise with the other five senses.]
How does he not smoke out the lairs .^^ — Why, by
not expounding to others the Doctrine which he has
himself heard and learned.
How does he know nothing of fords ? — Why, by not
going from time to time to learned Almsmen — the
channels of the word and the repositories of the
Doctrine and Rule and text — to ask and enquire of
them how this is, or what that means. In conse-
quence, they do not open up what is closed to him, do
not clear up for him what was not clear, nor remove
his doubts in divers ideas of perplexity.
How does he know nothing of watering-places i* —
Why, by failing, when there is preaching of the Truth-
finder's Doctrine and Rule, to take in knowledge of
welfare and of the Doctrine, or to get the gladness
which the Doctrine brings.
How does he know nothing of roads ? — Why, by
having no real comprehension of the Noble Eightfold
Path.
How does he know nothing of pastures ? — Why, by
having no real comprehension of the fourfold muster-
ing up of mindfulness.
[222] How does he milk dry ? — Why, when believ-
ing householders bring out and offer him robes and
the other requisites, he knows no bounds in what he
takes.
How does he fail to tend with special attention those
of the Brotherhood who are experienced and senior
Elders, the sires and leaders of the Confraternity ? —
Why, by not ministering to them — both openly and in
secret — with acts of love, with words of love, and with
thoughts of love.
Eleven qualities bring the herdsman success in
I
^M. i.
1.223. PASTORAL DUTIES. 1 59
looking after his herd and in promoting its increase ;
and here are the eleven : — A herdsman (i) has know-
ledge of form (ii) has an eye for marks, (iii) gets out
ticks, (iv) dresses sores, (v) smokes out the lairs, (vi)
knows about fords and (vii) watering-places and (viii)
roads and (ix) pastures, (x) does not milk dry, and
(xi) tends with special attention the bulls that are the
sires and leaders of the herd.
So too eleven qualities enable an Almsman to shew
growth, increase, and progress in the Doctrine and
Rites ; and here are the eleven : — An Almsman (i) has
[223] knowledge of form, (ii) . . . (xi) tends with special
attention those of the Brotherhood who are experienced
and senior Elders, the sires and leaders of the Confra-
ternity. [In each and every one of these respects he is,
and does, the precise opposite of the foregoing Brother.]
[224] Thus spoke the Lord. Glad at heart, those
Almsmen rejoiced in what the Lord had said.
XXXIV. COLA-GOPALAKA-SUTTA.
PASTORS, GOOD AND BAD.
[225] Thus have I heard. Once when the Lord
was staying among the Vajjians at Ukka-cela on the
banks of the Ganges, he addressed the listening
Almsmen as follows : —
In bygone days an incompetent herdsman of
Magadha, in autumn when it was the very last month
of the rainy season, without considering either the
hither or the further shore of the Ganges, started —
from where there was no ford at all — to drive his
cattle across to the Videha side. Huddled together in
midstream, they came there to trouble and disaster, —
all because of this incompetence of the herdsman. It
is just the same with any recluses and brahmins who
are wrong about this world and the hereafter, wrong
about what is and what is not the realm of Mara,
wrong about what is and what is not the realm of
l6o XXXIV. CULA-GOPALAKA-SUTTA. M. i. 226.
Death ; — all who imagine they ought to hearken to,
and trust in, such recluses and brahmins, will long
suffer and smart for it.
In bygone days, a competent herdsman of Magadha,
in autumn when it was the very last month of the
rainy season, after due scrutiny of both the hither and
the further shores of the Ganges, started — from where
there was a ford — to drive his cattle across to the
Videha side. First of all he drove over the bulls, the
sires and leaders of the herd, who crossed the stream
to the further shore in safety. Next he drove over the
sturdy steers and cows, who also crossed the stream to
the further shore in safety. Then he drove over the
half-grown bull-calves and heifers, who also crossed
the stream to the further shore in safety. Then he
drove over the weaker calves, who also crossed the
stream to the further shore in safety. In those
bygone days there was a tiny new-born buU-calf,
which, helped along by the lowing of its mother, also
crossed the stream to the further shore in safety.
And why ? — Because that [226] competent herdsman
of Magadha had carefully considered both banks before
he drove his herd across the stream of the Ganges. It
is just the same with any recluses or brahmins who
are right about this world and about the hereafter,
right about what is and what is not the realm of Mara,
right about what is and what is not the realm of Death ;
— all who imagine they ought to hearken to, and trust
in, these recluses and brahmins, will long enjoy weal
and welfare.
Just as those bulls, sires and leaders of the herd,
crossed the stream of the Ganges to the further shore
in safety, so too those Almsmen who are Arahats, in
whom the Cankers are no more, who have greatly
lived, whose task is done, who have cast off their
burthens, who have won their weal, and who, fettered
no more to existence, have by utter knowledge won
Deliverance, — these have crossed the stream of Mara
to the further shore in safety. Just too as those sturdy
steers and cows crossed the stream of the Ganges in
M.i. 227. PASTORS, GOOD AND BAD. l6l
safety, so also those Almsmen who, having destroyed
the Five Fetters of this world, will be translated here-
after to realms from which they will never be reborn
to earth, — these too will cross the stream of Mara to
the further shore in safety. Just too as the half-grown
bull-calves and heifers crossed the stream of the Ganges
to the further shore in safety, so also those Almsmen
who, having destroyed the Three Fetters and having
reduced passion, hate and folly to a minimum, will
return but once more to this world and then will make
an end of 111 ; — these too will cross the stream of Mara
to the further shore in safety. Just too as those weaker
calves crossed the stream of the Ganges to the further
shore in safety, so also those Almsmen who, having
destroyed the Three Fetters and entered the stream,
will escape all future states of misery, possess an
assured future, and are destined to win Enlightenment ;
— these too will cross the stream of Mara to the
further shore in safety. Just too as that tiny new-born
bull-calf, helped along by the lowing of its mother,
crossed the stream of the Ganges to the further shore
in safety, so also those Almsmen who live in accord
with the Doctrine and trust therein, — these too will
cross the stream of Mara to the further shore in safety.
It is I, Almsmen, [227] who am right about this
world and about the hereafter, it is I who am right
about what is and what is not the realm of Mara, it is
I who am right about what is and what is not the realm
of Death. All who imagine they ought to hearken to,
and trust in, me, will long enjoy weal and welfare.
Thus spoke the Lord ; and when the Blessed One
had thus spoken he went on, as the Master, to say
this : —
This world and worlds beyond, where Mara reigns
and where Death comes not, — this I knew and preached ;
in utter knowledge and Enlightenment,
I oped Nirvanas door of deathless peace.
At last o^er Mdrds stream^ death^s roots uptorn^
— rejoice I rejoice I Nirvafid s peace is won I
II
l62 XXXV. CU;.A-SACCAKA-SUTTA. M. i. 228.
XXXV. CULA-SACCAKA-SUTTA.
SACCAKA'S ONSLAUGHT.
Thus have I heard. Once when the Lord was
staying at Vesali in the Gabled Hall in Great Wood,
there was living in that city Saccaka, son of the Jain
(woman), a great controversialist, who gave himself
out as learned and was held in high popular repute.
He used to go about Vesali, saying to people there : —
I see no recluse or brahmin — founder of a Confraternity
or following, with followers to teach, even though he
be hailed as 'Arahat all-enlio^htened' — who, when taken
in hand by me point by point, would not fall a-
trembling and be all of a tremble, and quake, with the
sweat streaming from his arm pits. Why, if I were
to take in hand, point by point, an insensate post,
even that would fall a-trembling and be all of a tremble
and quake, — let alone a human being.
Now early one morning the reverend Assaji, duly
robed and bowl in hand, went into Vesali for alms.
Seeing him coming some way off, Saccaka, who was
wandering up and down the city, [228] went up to him
and, after exchange of civil greetings, stood to one side,
saying : — How does the recluse Gotama train his
disciples ? In what divisions does his teaching mostly
run ?
After this wise and in the following divisions,
Aggivessana^ : — Visible shape, Almsmen, is imper-
manent ; feeling is impermanent ; perception is imper-
manent ; the plastic forces are impermanent ; and
consciousness is impermanent. There is no Self in
visible shapes, feelings, perceptions, plastic forces, or
1 The Agnivesyayanas were a brahmin gotra ; and Kshatriyas
who were so styled doubtless took the name from their brahmin
purohitas. Cf. Suttas Nos. 74 and 125 and Anguttara II, 180
(Aggivessa). This Saccaka, who boasts of success in controversy
with the great Jain, Nata-putta himself, was of Jain parentage
on both sides according to Bu. The v.l. Niganthi-putta (the
lectio difficilior) indicates that his mother was a Jain.
M.i. 229. SACCAKa's ONSLAUGHT. 1 63
consciousness. All plastic forces are impermanent,
and there is no Self in any mental states. — After this
wise and in those divisions does the Lord's teaching
mostly run.^
I am sorry to hear that the recluse Gotama holds
this. Perhaps, some time or other, I may meet your
worthy Gotama and have a talk with him ; I might
wean him from those wrong views of his.
Just then five hundred of the Licchavis were met
together in their moot-house on some business or
other, and to them came Saccaka, saying : — Come
along, good Licchavis ; come along with me ! To-day
I am going to have a talk with the recluse Gotama. If
he takes up his stand against me on the lines taken up
by his well-known follower, the Almsman Assaji, —
why, point by point, I will shake him to and fro and
haul him about even as a lusty fellow would tug and
haul about a fleecy ram he had got by its fleece ; or, as
a lusty brewer, with his crate plunged into a deep
pool of water, would take it by its handles and shake
it to and fro as he hauled it about ; or, as a brewer's
lusty varlet [229], holding his rinser by its handle,
would shake it up and down and toss it about ; — even
so, point by point, will I shake up and down and toss
about the recluse Gotama ; or, as in a deep tank a full-
grown elephant in his prime disports himself as with
what is called ' the merry washing day', so will I disport
myself with the recluse Gotama. So come along, good
Licchavis, come along with me ! To-day I am going
to have a talk with the recluse Gotama.
Some Licchavis said Saccaka was bound to win ; but
others said the Lord would triumph over the inflated
Saccaka. So, with a following of five hundred
Licchavis, Saccaka came to the Gabled Hall in Great
Wood, and, finding a number of the Almsmen pacing
up and down in the open air, went up to them, asking
— Where is the reverend Gotama at the present time ?
We should like to see him.
^ Cf. S.B.E. XIII, 100 for this doctrine as preached to
Gotama's first five converts, — of whom Assaji was one.
164 XXXV. CULA-SACCAKA-SUTTA. M. i. 230.
The Lord, was the answer, is in Great Wood,
sitting under a tree during the heat of the day,
Aggivessana.
Thereupon Saccaka, with his great train of Licchavis,
went into Great Wood to the Lord, and, after exchange
of civil greetings, took a seat to one side, — as also did
the Licchavis, some after obeisance, some after greet-
ings, some with joined palms outstretched in salutation,
some with mention of their names and clans, and others
again in silence.
From his seat Saccaka said to the Lord : — There is
a small point on which I should like to question the
reverend Gotama, if he will allow me.
Ask, Aggivessana, [230] whatever you will.
How, then, does the reverend Gotama train his
disciples ? In what divisions does his teaching mostly
run ?
After this wise and in the following divisions,
Aggivessana : Visible shape. Almsmen, is imper-
manent ; feeling is impermanent ; perception is imper-
manent ; the plastic forces are impermanent ; and
consciousness is impermanent. There is no Self in
visible shapes, feelings, perceptions, plastic forces, or
consciousness. All plastic forces are impermanent,
and there is no Self in any mental states. — After this
wise and in those divisions my teaching mostly runs.
A comparison occurs to me, Gotama.
Pray let us hear it, Aggivessana.
Just as the growth, increase, and development of
every seed and of all vegetation depends always on the
earth and is based on the earth ; just as the accom-
plishment of all tasks involving strength depends
always on the earth and is based on the earth ; — just
the same is it with an individual's material Self (rup-
atta) which, because it is based on matter, produces
merit or demerit ; and the same applies to the individual
Self of feeling, of perception, of the plastic forces, and
of consciousness.
Do you not affirm, Aggivessana, that your material
shape is your Self, that your feelings are your Self, that
M. i. 231. SACCAKa's ONSLAUGHT. 1 65
your perceptions are your Self, that your plastic forces
are your Self, and that your consciousness is your
Self?
Yes, that is precisely what I do affirm ; — and so does
this great gathering.
What will ' this great gathering ' avail ? Pray, Aggi-
vessana, confine yourself to your own argument.
I affirm that my material shape is my Self, that my
feelings are my Self, that my perceptions are my Self,
that my plastic forces are my Self, and that my
consciousness is my Self.
Then, Aggivessana, I will here ask you a return
question, to which you will make such answer as seems
good to you. What say you ? — [231] Would a Noble,
being an anointed King, like King Pasenadi of Kosala
or like King Ajatasattu of Magadha, the son of the
Videha lady, have power — within his own realm — to
put to death or to mulct or to exile those of his own
subjects who deserve those respective punishments ?
Yes, he would. Why, even confederations and
federations such as the Vajjians or Mallians possess
this power — within their own realms — ; and of course
a monarch like King Pasenadi or King Ajatasattu,
possesses it ; he would have this power and ought to
have it.
What say you, Aggivessana ? — When you say your
material shape is your Self, have you the power to
make it become, or not become, what you order ?^
On this Saccaka became silent.
A second time the Lord asked the question, but still
Saccaka was silent.
Answer, said the Lord ; this is no time to be silent.
If thrice a person is asked a doctrinal question by the
Truth-finder and answers not, his skull is then and
there cloven into seven pieces.
At that moment (Sakka) the fairy of the thunderbolt.
^ Cf. Second Sermon to the Five Brethren at Vinaya Texts,
and see Old Creeds and New Needs (1923), by Mrs. Rhys
Davids.
1 66 XXXV. CULA-SACCAKA-SUTTA. M. i. 232.
grasping his iron thunderbolt all afire, all a-glow, all
a-blaze, took his stand in the air over Saccaka, to
cleave his head into seven pieces if he failed the third
time to return an answer to the Lord's question. And
this fairy of the thunderbolt was visible to the
Lord and to Saccaka. In dread and dismay, with
every hair on his body standing erect, Saccaka [232] —
now seeking protection and shelter and refuge with
the Lord ! — said : — Let the reverend Gotama put his
question to me, and I will answer it.
What say you, Aggivessana ?^ — When you say your
material shape is your Self, have you the power to
make it become, or not become, what you order ?
No.
Think before you answer, Aggivessana ; for your
former utterance does not accord with your last, nor
your last with the former.
[Similar paragraphs about feelings, perceptions, the
plastic forces, and consciousness.]
What say you, Aggivessana ? — Is material shape
permanent or impermanent ?
Impermanent.
Is that which is impermanent an 111 or the reverse ?
An 111.
Is it proper to regard what is impermanent and an
111 and the creature of change, as being mine, or I,
[233] or my Self.^
No.
[Similar paragraphs about feelings and the rest.]
What say you, Aggivessana? — Can a man who so
clings to 111, who has so gone over to 111, and who so
cleaves to 111, that he regards 111 as mine, I, my Self, —
can he either of himself fathom 111 or cast it out of
his life ?
How could that be ? It is not the fact.
It is just like, Aggivessana, a man in need, search
and quest of the best of timber, who should go with a
keen axe into the forest and there, seeing a great
banana-tree, straight and young and towering aloft,
should cut its roots through, chop off its head, and then
M. i. 234. SACCAKa's ONSLAUGHT. 1 67
proceed to unroll the ensheathing leaves, yet should
never come on even second-rate timber, much less on
the best of timber ; — just in the same way, when ex-
amined and pressed and interrogated on your own
statements, you are found empty and vain and faulty.
What you said to people in Vesali was this : — I see no
recluse or brahmin — founder of a Confraternity or fol-
lowing, with followers to teach, even though he be
hailed as ' Arahat all-enlightened' — who, when taken in
hand by me point by point, would not fall a-trembling
and be all of a tremble and quake, with the sweat
streaming from his arm-pits. Why, (you went on to
observe) if I were to take in hand, point by point, an
insensate post, even that would fall a-trembling and be
all of a tremble and quake, — let alone a human being.
It is from your brow that the sweat has streamed
down your robe on to the ground ; while I have no
sweat at all on my body. And so saying the Lord
bared his golden body to the gaze of the assemblage.
[234] At these words Saccaka sat silent and upset,
with his shoulders hunched up and with his eyes down-
cast, much exercised in his mind but finding no words
to utter.
Seeing Saccaka's sorry plight, the Licchavi Dum-
mukha said to the Lord that a comparison occurred to
him, and, being bidden to state it, said : — It is just like
a crab in a pond near a village or township, which is
fished out on to dry land by the neighbouring boys or
girls who with sticks and stones break and smash and
pound each successive claw that the crab thrusts forth
in turn, until, when all his claws have been broken,
smashed and pounded, the crab is unable to get to his
pond as he used. Just in the same way the Lord has
broken, smashed and pounded Saccaka's every succes-
sive trick, wriggle, and squirm until Saccaka can never
again come to the Lord as a controversialist.
Go away, Dummukha ! go away ! I am conferring
with Gotama, not with you, said Saccaka, — who went
on to say to the Lord : — Let us pass from what I, with
many other recluses and brahmins, have said on these
1 68 XXXV. CULA-SACCAKA-SUTTA. M. i. 235.
lines. — all so much idle chatter, methinks. In what
respects, now, does a disciple of yours carry out your
doctrines and practise your teaching, living by the
Doctrine of his master and of no one else, beyond
doubts and perplexities, in confident assurance ?
Take the case, Aggivessana, of a disciple of mine
who sees in the plenitude of knowledge and reality
that no material shape whatsoever, — past, present, or
future, internal or external, gross or delicate, lowly or
choice, far or near — is mine, or I, or my Self; and
[235] who sees the like concerning feelings — percep-
tions— the plastic forces — and consciousness. These
are the respects in which a disciple of mine carries out
my doctrines and practises my teaching, living by the
Doctrine of his master and of no one else, beyond
doubts and perplexities, in confident assurance.
In what respects does an Almsman become an
Arahat, — in whom the Cankers are no more, who has
greatly lived, who has shed his burthen and won his
weal, who is no longer fettered to existence, and who
by utter knowledge has won Deliverance ?
Take the case of a Brother who, from seeing, in the
plenitude of knowledge and reality, that no material
shape — or feeling and so forth — is mine or I, or my
Self, becomes Delivered in absolute emancipation. —
These are the respects in which an Almsman becomes
an Arahat . . . has won Deliverance. The Almsman
whose heart is thus Delivered possesses three excel-
lences,— excellence in vision, excellence in practice,
excellence in Deliverance. So Delivered, he pays to
the Truth-finder alone honour and reverence, devotion
and worship, saying : — Enlightened himself, the Lord
preaches the doctrine for enlightenment. Self-con-
trolled himself, the Lord preaches the doctrine for self-
control. At peace himself, the Lord preaches the
doctrine for finding peace. Having crossed the flood
himself, he preaches the doctrine for crossing. Winner
of Nirvana for himself, he preaches to others the
doctrine for winning Nirvana.
This said, Saccaka said to the Lord : — [236] I was
M. i. 237. SACCAKa's ONSLAUGHT. 1 69
arrogant and presumptuous to imagine that, point by
point, I could cope with the reverend Gotama. A man
might perhaps face with impunity a rutting elephant, —
but not the reverend Gotama. With impunity perhaps
a man might face a blazing conflagration, — but not the
reverend Gotama. With impunity perhaps a man
might face a deadly venomous snake, — but not the
reverend Gotama. Yes ; I was arrogant and pre-
sumptuous to imagine that, point by point, I could
cope with the reverend Gotama, — who, I beg, will, with
the Confraternity, take his meal with me to-morrow.
By his silence the Lord intimated his assent, where-
upon Saccaka informed the Licchavis and asked them
to make due provision. Accordingly, when night had
passed away, they furnished him with five hundred
cauldrons of boiled rice as a gift ; and Saccaka made
ready in his pleasaunce an excellent meal of food both
hard and soft, and sent word to the Lord that the
repast was now ready. Thither in the morning came
the Lord, duly robed and bowl in hand, and sat down
on the seat set for him, he and the Confraternity.
Then with his own hands Saccaka served the Confra-
ternity, headed by the Buddha, with that excellent
meal without stint till all had eaten their fill, after
which he sat himself down on a lower seat to one side
of the Lord, saying : — May the merit of this gift, and of
this field for reaping merit, bring welfare to the donors !
Unto them, Aggivessana, shall accrue whatsoever
merit attaches to a recipient of gifts like yourself —
not free from passion, hate, and delusion. [237]
Unto thee shall accrue whatsoever merit attaches to a
recipient like myself who am free from passion, hate,
and delusion.
1 70 XXXVI. MAHA-SACCAKA-SUTTA. M. i. 238
XXXVI. MAHA-SACCAKA-SUTTA.
SACCAKA AGAIN.
Thus have I heard. Once when the Lord was
staying at Vesfili in the Gabled Hall in Great Wood,
he had dressed himself early and was minded to go,
duly robed and bowl in hand, into the city for alms,
when Saccaka, son of the Jain (woman), came, in the
course of his wanderings, to the Gabled Hall in Great
Wood. Having seen him coming some way off, the
venerable Ananda had said to the Lord : — Sir, here
comes Saccaka, son of the Jain (woman), that great
controversialist, who gives himself out as learned and
is held in high popular repute ; his aim is to discredit
the Buddha and the Doctrine and the Confraternity.
Pray, sir, be so good as to be seated awhile. The
Lord sat down on the seat set for him, and up came
Saccaka, who, after civil greetings, took his seat to one
side, saying to the Lord : — There are some recluses
and brahmins, Gotama, who are always schooling their
bodies, but not their minds, — experiencing feelings of
bodily pain, which may paralyse the legs, or burst the
heart, or make warm blood gush from the mouth, or
render men demented and distraught. Here we have
the mind conforming to the body and being dominated
by the body. And why ? — [238] Because the mind is
left unschooled. Or again there are some recluses and
brahmins who are always schooling their minds, but
not their bodies, — experiencing feelings of mental
pain, which may paralyse . . . and distraught. Here
we have the body conforming to the mind and being
dominated by the mind. And why ? — Because the
body is left unschooled. My belief is that the reverend
Gotama's disciples are always schooling their minds,
but not their bodies.
What have you heard about schooling the body ?
For example, Nanda Vaccha, Kisa Sankicca, and
Makkhali Gosala ; — all the three of them go naked,
flout life's decencies, lick their hands after meals, never
i. 239. SACCAKA AGAIN. 1 7 1
leed when folk call to them to come or to stop, never
iccept food brought to them before their rounds or
:ooked expressly for them, never accept an invitation,
lever receive food direct from pot or pan or within the
ireshold or among the faggots or pestles, never from
[one only) of two people messing together, never from
pregnant woman or a nursing mother or a woman in
ntu, never from gleanings (in time of famine) nor
from where a dog is ready at hand or where (hungry)
lies congregate, never touch flesh or fish or spirits or
itrong drink or brews of grain ; or they either visit
mly one house a day and there take only one morsel ;
►r they visit but two or (up to not more than) seven
louses a day, and take at each only two or (up to not
lore than) seven morsels ; or they live on a single
Lucer of food a day, or on two, or on (up to not more
fhan) seven saucers ; or they have but one meal a day,
>r one every two days, or (so on, up to) every seven
lays, or only once a fortnight, — on a rigid scale of
Ltioning.
And do they get along on it, Aggivessana ?
No, Gotama. At times they partake of very good
Food both hard and soft, with very good curries and
^ery good drinks, which strengthen their bodies and
►uild them up and put fat on them.
So they revert subsequently to what they had
ischewed before, and so there is this ebb and flow in
•ulk. What have you heard about schooling the
iind ?
But concerning schooling of the mind [239] Saccaka
did not succeed in answering the Lord's question.
Then said the Lord to Saccaka : — The schooling of
the body to which you referred just now, is no school-
ing of the body according to doctrine in the Rule of
the Noble. You did not understand the schooling of
the body ; much less can you know the schooling of the
mind. Hear now how body and mind, respectively,
either go unschooled, or are schooled. Pay attention
and 1 will speak. Then to the assenting Saccaka the
Lord spoke as follows :
172 XXXVI. MAHA-SACCAKA-SUTTA. M. i. 240.
First, as to the unschooled body and mind. Take
an ordinary uninstructed man who has a pleasant
feeling, so that he gets a passion for things pleasant
and is passionately attached to them. Later, that
pleasant feeling passes ; and with its passing there
arises an unpleasant feeling, at the advent of which he
grieves, mourns, laments, beats his breast and gets
distraught. The pleasant feeling takes possession of
his mind, because his body is not schooled ; it is
because his mind is not schooled that the unpleasant
feeling takes possession of it ; — and the man to whom
both these things happen is neither schooled in body
nor schooled in mind.
Next, as to the schooled body and mind. Take an
instructed disciple of the Noble who has a pleasant
feeling but gets therefrom no passion for things
pleasant nor is passionately attached to them. Later,
that pleasant feeling passes ; and with its passing there
arises an unpleasant feeling, but at its advent he does
not grieve, mourn, lament, beat his breast, or get dis-
traught. It is because his body is schooled that the
pleasant feeling does not take possession of his mind ;
it is because his mind is schooled that the unpleasant
feeling does not take possession of it ; — and the man
to whom these two things happen [240] is both
schooled in body and schooled in mind.
The reverend Gotama, I feel sure, is schooled both
in body and in mind.
Offensive though your insinuation undoubtedly is,
Aggivessana, nevertheless I will give you an answer. —
From the day I cut off my hair and beard and donned
the yellow robes to pass from home to homelessness
as a Pilgrim, it is simply not the fact that either any
pleasant or any unpleasant feeling could take possession
of my mind.
Could it perhaps be that you have never had feelings,
either pleasant or unpleasant, which were such as to
take possession of your mind ?
How could there be no such feelings ? In the days
before my Enlightenment, when as yet I was but a
M. i. 241. SACCAKA AGAIN. 173
Bodhisatta without fullest Enlightenment, I bethought
me that — A hole-and-corner life is all a home can give,
whereas Pilgrimage is in the open ; it is hard for a
home-keeping man to live the higher life in all its full
completeness and full purity and perfection ; what if I
were to cut off hair and beard, don the yellow robes,
and go forth from home to homelessness as a Pilgrim ?
Then came a time when I — being quite young, with a
wealth of coal-black hair untouched by grey . . . (etc.,
as in Sutta 26) . . . needing nothing further for my
striving.
Howbeit, there flashed in on me spontaneously three
alleofories, unknown till then : —
It is just as if there were a green sappy stick in the
water, and a man came along with his drill-stick, set
on lighting a fire and making a blaze. Do you think
he could succeed by rubbing with his drill-stick that
green sappy stick from the water }
[241] Toil and moil as he may, he couldn't ; —
because the stick is green and sappy in itself, and
moreover had been in the water.
It is just the same with all recluses or brahmins
whose life is not lived aloof from pleasures of sense in
the matter of their bodies, and who have not inwardly
discarded and rightly quelled the appetite, taste, in-
fatuation, thirst, and feverish longing for pleasures of
sense ; — they are alike incapable of understanding,
vision, and the plenitude of Enlightenment, whether
or not paroxysms of unpleasant, acute, and painful
feelings assail them. This was the first allegory, un-
known till then, which flashed in on me.
The second allegory was of a green sappy stick
lying on dry land. Do you think the man could light
his fire with that ?
Toil and moil as he may, he couldn't ; — because,
though the stick had been thrown not into the
water but on dry land, yet it is green and sappy in
itself.
It is just the same with all recluses or brahmins
whose life is not lived aloof . . . painful feelings assail
174 XXXVI. MAHA-SACCAKA-SUTTA. M. i. 242.
them. This was the second allegory, till then un-
known, which flashed in on me.
The third allegory was [242] of a dry stick, with the
sap out of it, lying on dry ground, with a man coming
along with his drill-stick, bent on lighting a fire and
making a blaze. Do you think he could light his fire
with that dry stick ?
Yes, he could ; — because the stick is dry and sapless
in itself and moreover had not been in the water but
was lying on dry ground.
It is just the same with all recluses or brahmins
whose life is lived aloof from pleasures of sense in the
matter of their bodies, and who have inwardly dis-
carded and rightly quelled the appetite, taste, infatua-
tion, thirst, and feverish longing for pleasures of
sense; — they are alike capable of understanding, vision,
and the plenitude of Enlightenment, whether or not
paroxysms of unpleasant, acute and painful feelings
assail them. This was the third and last of the three
allegories, till then unknown, which flashed in on me.
Thought I then to myself : — Come, let me, with
teeth clenched and with tongue pressed against my
palate, by sheer force of mind restrain, coerce, and
dominate my heart. And this I did, till the sweat
streamed from my armpits. Just as a strong man,
taking a weaker man by the head or shoulders, re-
strains and coerces and dominates him, even so did I,
with teeth clenched and with tongue pressed against
my palate, by sheer force of mind restrain, coerce, and
dominate my heart, till the sweat streamed from my
armpits. Resolute grew my perseverance which never
quailed ; there was established in me a mindfulness
which knew no distraction, — though my body was
[243] sore distressed and afllicted, because I was
harassed by these struggles as I painfully struggled
on. — Yet even such unpleasant feelings as then arose
did not take possession of my mind.
Thought 1 to myself : — Come, let me pursue the
Ecstasy that comes from not breathing. So I stopped
breathing, in or out, through mouth and nose ; and
SACCAKA AGAIN. I 75
then great was the noise of the air as it passed through
my ear-holes, like the blast from a smith's bellows.
Resolute grew my perseverance . . . did not take
possession of my mind.
Thought I to myself : — Come, let me pursue further
the Ecstasy that comes from not breathing. So I
stopped breathing, in or out, through mouth and nose
and ears ; and then violent winds wracked my head,
as though a strong man were boring into my skull
with the point of a sword. Resolute grew my perse-
verance . . . did not take possession of my mind.
Thought I to myself : — Come, let me pursue still
further the Ecstasy that comes from not breathing. So
I kept on stopping all breathing, in or out, through
mouth and nose and ears ; and then violent pains
attacked my head, as though a strong man [244] had
twisted a leather thong round my head. Resolute grew
my perseverance . . . did not take possession of my mind.
Thought I to myself: — Come, let me go on pursuing
the Ecstasy that comes from not breathing. So I kept
on stopping breathing, in or out, through mouth and
nose and ears ; and then violent winds pierced my in-
wards through and through, — as though an expert
butcher or his man were hacking my inwards with
sharp cleavers. Resolute grew my perseverance . . .
did not take possession of my mind.
Thought I to myself: — Come, let me still go on
pursuing the Ecstasy that comes from not breathing.
So I kept on stopping all breathing, in or out, through
mouth and nose and ears ; and then there was a violent
burning within me, — as though two strong men, taking
a weaker man by both arms, were to roast and burn
him up in a fiery furnace. Resolute grew my perse-
verance . . . did not take possession of my mind.
[245] At the sight of me, some gods said I was
dead ; others said I was not dead but dying ; while
others again said that I was an Arahat and that
Arahats^ lived like that !
1 See p. 2 (n.) and Dial. Ill, 3-6 for the history and use of this pre-
Buddhist term, adopted with changed connotation by Gotama
176 XXXVI. MAHA-SACCAKA-SUTTA. M. i. 246.
Thought I to myself : — Come, let me proceed to cut
off food altogether. Hereupon, gods came to me
begging me not so to do, or else they would feed me
through the pores with heavenly essences which would
keep me alive. If, thought I to myself, while I profess
to be dispensing with all food whatsoever, these gods
should feed me all the time through the pores with
heavenly essences which keep me alive, that would be
imposture on my part. So I rejected their offers,
peremptorily.
Thought I to myself : — Come, let me restrict myself
to little tiny morsels of food at a time, namely the
liquor in which beans or vetches, peas or pulse, have
been boiled. I rationed myself accordingly, and my
body grew emaciated in the extreme. My members,
great and small, grew like the knotted joints of withered
creepers . . . (etc., as in Sutta 12) . . . [246] rotted
at their roots ; and all because I ate so little.
At the sight of me, some men said I was black ;
others said I was brown ; while others again said I was
neither black nor brown, but dusky like a fish. To
such a sorry pass had my pure clear complexion been
reduced, — all because I ate so little.
Thought I to myself : — Of all the spasms of acute
and severe pain that have been undergone through the
ages past — or will be undergone through the ages to
come — or are now being undergone — by recluses or
brahmins, mine are pre-eminent ; nor is there aught
worse beyond. Yet, with all these severe austerities,
I fail to transcend ordinary human limits and to rise to
the heights of noblest understanding and vision.
Could there be another path to Enlightenment ?
A memory came to me of how once, seated in the
cool shade of a rose-apple tree on the lands of my
father the Sakyan,^ I, divested of pleasures of sense
(cf. Suttas 26 and 27). The passage here is a significant instance
of the vogue of the term, before Buddhism, to indicate a man of
worth, and therefore an ascetic Saint.
1 The amplified legend of the infant Gotama's Ecstasy will be
found at Jataka I, 57.
M. i. 247. SACCAKA AGAIN. I 77
and of wrong states of mind, entered upon, and abode
in, the First Ecstasy, with all its zest and satisfaction, —
a state bred of inward aloofness but not divorced from
observation and reflection. Could this be the path to
Enlightenment ? In prompt response to this memory,
my consciousness told me that here lay the true path
to Enlightenment.
Thought I to myself : — [247] Am I afraid of a bliss
which eschews pleasures of sense and wrong states of
mind ? — And my heart told me I was not afraid.
Thought I to myself: — It is no easy matter to attain
that bliss with a body so emaciated. Come, let me
take some solid food, rice and junket ; and this I ate
accordingly.
With me at the time there were the Five Almsmen,
looking for me to announce to them what truth I
attained ; but when I took the rice and junket, they
left me in disgust, saying that luxuriousness had
claimed me and that, abandoning the struggle, I had
reverted to luxuriousness.^
Having thus eaten solid food and regained strength,
I entered on, and abode in, the First Ecstasy. — Yet,
such pleasant feelings as then arose in me did not take
possession of my mind ; nor did they as I successively
entered on, and abode in, the Second, Third, and
Fourth Ecstasies.
With heart thus stedfast, thus clarified and purified,
clean and cleansed of things impure, tempered and apt
to serve, stedfast and immutable, — [248] it was thus
that I applied my heart to the knowledge which re-
called my earlier existences. I called to mind . . .
(etc., as in Sutta 4) . . . purged of Self. — Yet, such
pleasant feelings as then arose within me did not take
possession of my mind.
That same stedfast heart I now applied to know-
ledge of the passage hence and re-appearance else-
* Here, as against Sutta 26, the Five Brethren pass their
stricture on Gotama (and indeed here actually quit him in
disgust), not after his attainment of Buddhahood, but before the
Four Ecstasies.
12
178 XXXVI. MAHA-SACCAKA-SUTTA. M. i. 249.
where of other creatures. With the Eye Celestial . . .
{etc, as in Sutta 4) . . . [249] purged of Self. — Yet,
such pleasant feelings as then arose within me did not
take possession of my mind.
That same stedfast heart I next applied to know-
ledge of the eradication of Cankers. I comprehended
. . . [etc.^ as in Sutta 4) . . . purged of Self. —
Yet, such pleasant feelings as then arose within me did
not take possession of my mind.
I am aware, Aggivessana, that, when I preach the
Doctrine to some hundreds of people, each individual
imagines I am preaching for his separate behoof. But
that is not the way to look at it, when the Truth-
finder is preaching the Doctrine to people for general
edification. At the close of my discourse, I still and
compose my heart, focus and concentrate it, with all
the marks of that precedent rapture of concentration in
which I always dwell, unceasingly.
That may be believed for the recluse Gotama, as an
Arahat all-enlightened. But, does he admit that he
ever sleeps in the daytime "^
I am aware that, in the last month of the hot season,
before the rains set in, when, after my meal, I am
back from my round for alms, my robe is folded in four
for me and I, lying on my right side, pass into
slumber, — but in full mindfulness, and fully alive to
what I am doing.
This is what some recluses and brahmins call stupor.
[250] So far, Aggivessana, stupor is neither present
nor absent. Now hear how there is, and how there is
not, real stupor. Give me your attention and I will
speak.
Certainly, said Saccaka in assent.
The Lord said : — The man who has not put from
him the Cankers — which are of impurity, lead to re-
birth, entail suffering, ripen unto sorrow, and leave a
heritage of birth, decay, and death, — this is the man
who is in a real stupor ; for his stupor comes from not
being quit of the Cankers. But the man who is quit
of them, is in no stupor, because he is beyond stupor
[. i. 251. SACCAKA AGAIN. I 79
>y being quit of the Cankers. In the Truth-finder,
jAggivessana, all these Cankers have been put away,
have been grubbed up by the roots, like a bare cleared
site where once a palm-tree grew, things that once
[have been and now can be no more. Just as a palm
with its head chopped off is incapable of growing, so
lin the Truth-finder all the Cankers — which are of im-
tpurity, lead to re-birth, entail suffering, ripen unto
sorrow, and leave a heritage of birth, decay, and death —
'have been grubbed up by the roots, like a bare cleared
isite where once a palm-tree grew, things that once
fliave been and now can be no more.
After these words, Saccaka, son of the Jain (woman),
said to the Lord : — It is wonderful, it is marvellous,
^how, while you were being spoken to so offensively
and with such insinuations, you have not changed
colour nor has your countenance altered ; — quite like
an Arahat all-enlightened. I am aware, Gotama, that
I have taken in hand, point by point, Makkhali
Gosala, Ajita Kesambala, Pakudha Kaccayana, Safijaya
Belatthi-putta, and Nata-putta the Jain ; and each in
turn, being taken in hand by me point by point, [251]
wandered off from one thing to another, switching the
discussion on to something else, exhibiting annoyance,
bad temper, and resentment. But the reverend
Gotama, while he was being spoken to so offensively
and with such insinuations, never changed colour nor
did his countenance alter ; — quite like an Arahat all-
enlightened.
And now, he added, I ought to go ; for, I have
much to do and attend to.
At your good pleasure, Aggivessana.
Having expressed his gratification and thanks for
what he had heard, Saccaka got up and went
his way.
XXXVII. CULA-TANHA-SANKHAYA-
SUTTA.
DELIVERANCE FROM CRAVINGS.
Thus have I heard. Once when the Lord was
staying at Savatthi in the Old Pleasaunce in the
palace of Migara's Mother, there came to him Sakka,
king of gods, who, taking a seat to one side after
salutations, asked how, briefly, an Almsman became
Delivered by the extirpation of cravings, so as to
become consummate in perfection, consummate in his
union with peace, consummate in the higher life, con-
summate in his bourne,^ foremost among gods and
men.
Take the case, king of gods, of an Almsman who
has been taught that there should never be any in-
clination towards any mental state whatsoever. So
taught, he apprehends all such mental states, and, by
apprehending, comprehends them, and, by compre-
hending, views every feeling which he experiences — be
it pleasant, or unpleasant or neither — with a sense of its
impermanence, without passion for them, with an eye
to their cessation, and with an eye to renouncing them
all, so that, in the result, he clings on to nothing in the
world and thereby is undismayed, and, being undis-
mayed, individually wins Nirvana for himself [252] —
with the conviction that for him re-birth is no more ;
that he has greatly lived ; that his task is done ; and
that there is no more of what he has been.
That, king of gods, is how, briefly, an Almsman
1 Of. Digha II, 283 for the like question by Sakka, amplified at
Samyutta III, 13 by the five words which conclude this sentence
(words usually reserved to describe the Tathagata, or Truth-
finder as a supreme Buddha).
180
M. i. 253- DELIVERANCE FROM CRAVINGS. l8l
becomes Delivered . . . foremost among gods and
men.
Hereupon, expressing satisfaction and gratitude for
what he had heard, Sakka, king of gods, saluted the
Lord with deep reverence and vanished then and
there.
The reverend Maha-Moggallana, who at the time
was seated near the Lord, inwardly wondered whether
or not that fairy, in expressing gratitude, had really
grasped what the Lord had told him, and resolved to
find out. Swiftly as a strong man might stretch out
his arm or draw back his outstretched arm, Moggallana
vanished from the palace of Migara's Mother and
appeared among the Thirty-Three gods. Sakka, who
at the moment was taking his pleasure in the Lotus
Pleasaunce with five hundred instruments discoursino-
heavenly music around him, no sooner saw the
reverend Maha-Moggallana in the distance than he
stopped the music and going towards him said : —
Approach, Your Excellency ; welcome to Your Excel-
lency ; it is a long time since Your Excellency
managed to come here ; pray be seated, Your Excel-
lency ; here is a seat set for you. Moggallana took
his seat accordingly, and then Sakka, king of gods,
seated himself on a lower seat to one side.
When they were thus seated, Moggallana said to
Sakka : — How did the Lord, Kosiya,^ briefly expound
to you Deliverance by the extirpation of cravings ?
Pray let me too share in that discourse so that I may
hear it.
I have much to do and attend to, Your Excellency,
both on my own account and on that of the Thirty-
Three. I duly heard it all and took it in ; [253J I
duly pondered it over and stored it up in my memory ;
nor will it soon fade away. Time was, Your Excel-
lency, when war arose between the gods and the
* For this (? tribal) designation of Sakka see Dialogues II, 296
and 305 ; the word also means an owl. Bu. adds a long account
of the vicissitudes in the conflict of the Devas with the Asuras.
1 82 XXXVII. CtJLA-TANHA-SANKHAYA-SUTTA. M. i. 254.
Asuras (titans) ; and in the conflict the gods won,
and the Asuras were worsted. On my triumphant
return from that conflict, I called into being the Palace
of Victory (Vejayanta), — which has a hundred towers,
each seven hundred stories high, and in each story
there are seven nymphs, each with her seven attend-
ants.— Would not Your Excellency like to see the
delights of the Palace of Victory ?
Moggallana having expressed assent by silence,
Sakka, king of gods, and King Vessavana,^ preceded
by Moggallana, proceeded to the Palace of Victory.
At the sight of Moggallana in the distance, Sakka's
handmaidens fled in fear and shame each to her own
apartment, — just as a young wife is filled with fear
and shame at the sight of her husband's father.
Then Sakka and Vessavana conducted Moggallana
through the palace and walked him all over it, point-
ing out its successive delights to His Excellency.
Yes, said Moggallana, it is as splendid as it should
be, in view of the venerable Kosiya's merit in the past.
Mortals, too, jubilantly exclaim, at sight of anything
delightful, that it is as splendid as the Thirty-Three ;
and this is as splendid as it should be, in view of the
venerable Kosiya's merit in the past.
Then thought Moggallana : — This fairy is inflated
(about his palace) ; I had better give him a shock. So
he wrought a work of magic whereby his big toe set
the Palace of Victory shaking and quaking and rock-
ing. [254] At this, Sakka, King of gods, and King
Vessavana, and all the gods of the heaven of the
Thirty-Three, wondered and marvelled, saying : — A
wonder and a marvel indeed is the magic power and
potency of this recluse, who with his big toe can set
this heavenly mansion shaking and quaking and
rocking.
Marking how agitated Sakka was and how his hair
was standing on end, Moggallana said : — Now how did
1 Cf. Digha II, 220 and 257, and III, 194 for this Regent of
the North, Kuvera, the ruler over yakkhas or fairies.
M. i. 255- DELIVERANCE FROM CRAVINGS. 183
the Lord, Kosiya, briefly expound to you Deliverance
by the extirpation of cravings ? Pray let me too
share in that discourse so that I may hear it.
Then, at last, Sakka, king of gods, told — word for
word — how he had gone to question the Lord and
what answer had been given him. Hereupon, the
reverend Maha-Moggallana [255], after expressing
his satisfaction and thanks to Sakka, vanished away
to reappear in the Old Pleasaunce in the palace of
Migara's Mother, — as readily as a strong man might
stretch out his arm or draw back his outstretched arm.
Soon after Moggallana had gone, Sakka's hand-
maidens asked the king of gods, whether that was the
Lord, his master.
No, he replied ; it was one who is a fellow with me
in the higher life.
It is a great thing, Your Excellency, to have in the
higher life a fellow-seeker of such magical power and
potency. Ah ! what a Master you have in the Lord !
Approaching and saluting the Lord, Moggallana
took his seat to one side, asking whether the Lord was
aware of having briefly expounded lately to a fairy of
distinction Deliverance by the extirpation of cravings.
Yes, the Lord remembered it quite well ; and ... re-
counted— word for word — to Moggallana Sakka's
question and the answer he had himself given — to shew
how, briefly, an Almsman becomes Delivered . . .
[256] foremost among gods and men.
Thus spoke the Lord. Glad at heart, the reverend
Maha-Moggallana rejoiced in what the Lord had said.
XXXVin. MAHA-TANHA-SANKHYA-
SUTTA.
CONSCIOUSNESS A PROCESS ONLY.
Thus have I heard. Once when the Lord was
staying at Savatthi in J eta's grove in Anathapincjika's
pleasaunce, an Almsman named Sati, a fisherman's son,
184 XXXVIII. MAHA-TANHA-SANKHYA-SUTTA. M. i. 257.
came to entertain the pernicious view that, as he
understood the Lord's teaching of the Doctrine, our
consciousness runs on and continues without break of
identity.
Hearing of this, a number of Almsmen went to ask
Sati whether he was correctly reported as entertaining
a view so pernicious. Certainly he did, was his
avowal. Then those Almsmen plied Sati with ques-
tion, enquiry, and argument so as to wean him from
his error. Do not, they said, do not say this ; do not
misrepresent the Lord ; there are no grounds whatever
for such a charge ; the Lord would not say such a
thing. (On the contrary), in many a figure has it been
laid down by the Lord that consciousness only arises
by causation and that, [257] without assignable condi-
tions, consciousness does not come about. But, say
what they would, Sati would not yield to their expostu-
lations but stoutly held and clung to his pernicious
view that, as he understood the Lord's teaching of the
Doctrine, our consciousness ran on and continued
without break of identity.
So when they had failed to wean Sati from his error,
the Almsmen went to the Lord and laid the whole of
the facts before him ; and he sent an Almsman [258]
to summon Sati to his presence.
When Sati had duly come and had taken his seat to
one side after due obeisance, the Lord asked him
whether he was correctly reported as entertaining this
pernicious view. Yes, Sati certainly did hold it.
Said the Lord : — What, Sati, is the nature of this con-
sciousness ?
Sir, it is that speaking and sentient (Self) which
experiences the ripened fruits of good and bad conduct
in this or that earlier existence.
Pray, to whom, foolish man, do you aver that I ever
so taught the Doctrine ? Have I not, foolish man,
laid it down in many a figure that consciousness only
arises by causation and that, without assignable condi-
tions, consciousness does not come about ? And yet
you, foolish man, employ what you have misunderstood
M. i. 259- CONSCIOUSNESS A PROCESS ONLY. 1 85
not only to misrepresent me but also to undermine
yourself and breed for yourself a store of demerit, — to
your lasting hurt and harm.
Turning then to the Almsmen, the Lord said : —
What think you ? Has this Sati, the fisherman's son,
got even a spark of illumination in this Doctrine and
Rule?
How could he, sir ? For, it is not the fact.
Hereat, Sati sat silent and glum, with his shoulders
hunched up and eyes downcast, much exercised in his
mind but finding no words to utter. Seeing him in
this plight, the Lord said to him : — And now, foolish
man, you shall be shewn up in respect of this pernicious
view of yours ; I will question the Almsmen.
Accordingly, the Lord said to them : — Do you
understand me ever to have preached the Doctrine in
the sense of this Almsman Sati, [259] who employs
what he has misunderstood not only to misrepresent
me but also to undermine himself and to breed for
himself a store of demerit, — to his lasting hurt and
harm?
No, sir. For in many a figure has the Lord taught
us that consciousness only arises by causation and that,
without assignable conditions, consciousness does not
come about.
Quite right ; you rightly understand my teaching ;
for, indeed, I have, as you say, so taught in many a
figure. Yet here is this Sati, the fisherman's son,
who employs . . . hurt and harm.
Whatsoever form of consciousness arises from an
assignable condition, is known by that condition's
name. — If the eye and visible shapes condition con-
sciousness, that is called visual consciousness ; and so
on with the senses and objects of hearing, smelling,
tasting, and touch, and of mind with its mental objects.
It is just like a fire, where that which makes the fire
burn gives the fire its name. Wood makes a wood-fire,
sticks a stick-fire, grass a grass-fire, cowdung a cow-
dung-fire, husks a husk-fire, and rubbish a rubbish-fire.
In just the same way, every form of consciousness
l86 XXXVIII. MAHA-TANHA-SANKHYA-SUTTA. M. i. 260.
arising from an assignable cause is known by that
condition's name.
[260] Do you recognize, Almsmen, an organism as
such ?
Yes, sir.
Do you recognize it as the product of a particular
sustenance ?
Yes, sir.
Do you recognize that, by the cessation of its
particular sustenance, the organism's nature makes for
cessation ?
Yes, sir.
Does doubt of the fact of each of these three points
lead to perplexity thereon ?
Yes, sir.
Does recognition of the fact as it really is, in the
fulness of knowledge, dispel that perplexity in each case?
Yes, sir.
In each of the three cases, is there right recognition,
if it be in the fulness of knowledge of the fact as it
really is ?
Yes, sir.
If you insist on hugging and cherishing this pure
and undefiled conception and if you refuse to relinquish
or part with it, — could you realize a state of conscious-
ness to cross with, but not to keep, as (Sutta 22) in
the Allegory of the Raft ?
No, sir.
Could you realize that Allegory, if, while hugging
and cherishing your conception, you were yet ready to
relinquish and part with it ?
[261] Yes, sir.
There are four Sustenances which either maintain
existing organisms or help those yet to be. First of
these is material sustenance, coarse or delicate ; Con-
tact is the second ; cogitation is the third ; and percep-
tion is the fourth. The derivation, origin, birth, and
production of all four Sustenances alike is Craving.
Craving in its turn arises from feeling, feeling from
Contact, Contact from the sensory domains, sensory
M. i. 262. CONSCIOUSNESS A PROCESS ONLY. 1 87
domains from Name and Form, Name and Form from
consciousness, consciousness from plastic forces, and
these latter from ignorance. Thus, ignorance condi-
tions plastic forces, which condition consciousness,
which conditions Name and Form, which condition the
sensory domains, which condition Contact, which
conditions feeling, which conditions Craving, which
Conditions dependence, which conditions becoming,
which conditions birth, which conditions decay and
death, with the distractions of grief, tribulation, and
pain of body and mind. — This is the uprising of all
that makes up the sum of 111.
I have said that birth conditions decay and death.
Does it, or does it not, condition them ? Or how
stands the matter ?
Birth, sir, does condition decay and death ; and that
is how the matter stands.
I have said that becoming conditions birth. Does
it, or does it not ? Or how stands the matter ?
[262] Becoming, sir, does condition birth ; and that
is how the matter stands.
[Similar paragraphs for dependence, etc., down to
ignorance.] Good, Almsmen ; very good. You and
1 then agree in affirming that : — ^ This being so, that
comes about ; [263] if this arises, so does that ; — thus,
ignorance conditions plastic force . . . (etc., as above)
. . . the sum of 111.
So too it is by the entire and passionless cessation
of ignorance that the plastic forces cease . . . (etc., for
the successive links in the chain, down to) . . . the dis-
tractions of grief, tribulation, and pain of body and
mind. — This is the cessation of all that makes up the
sum of 111.
I have said that by the cessation of birth, decay and
death cease. Do they, or do they not ? Or how
stands the matter ?
1 There is perhaps no more succinct statement than this of the
fundamental Buddhist doctrine of the process of things. Cf. II, 32
and Assaji's stanza (which converted Sariputta and Moggallana) at
S.B.E. XIII, 146.
1 88 XXXVIII. MAHA-TANHA-SANKHYA-SUTTA. M. i. 264.
By the cessation of birth, decay and death also
cease, sir ; and that is how the matter stands.
[Similar paragraphs for becoming, etc., down to
ignorance.] [264] Good ; very good. You and I then
agree in affirming that : — This not being so, that comes
not about ; if this ceases, so does that ; — thus with the
cessation of ignorance the plastic forces cease . . .
(etc., for the successive links in the chain, down to) . . .
cessation of all that makes up the sum of 111.
Now, Almsmen, would you, knowing and seeing all
this, [265] hark back to the past, wondering (i) whether
you were, or whether you were not, in existence during
bygone ages, (ii) what you were in those ages, (iii) how
you fared then, and (iv) from what you passed on to
what else ?
No, sir.
Or, would you, knowing and seeing all this, hark for-
ward to the future, wondering (i) whether you will, or
whether you will not, be in existence during the ages
to come, (ii) what you will be in those ages, (iii) how
you will fare then, and (iv) from what you will pass on
to what else ^
No, sir.
Or, again, would you, knowing and seeing all this,
be perplexed in the present about whether or not
you exist, what and how you are, whence your being
came, and whither it will go ?
No, sir.
Would you, knowing and seeing all this, say : — We
revere our teacher, and it is because of our reverence
for him that we affirm this ?
No, sir.
Would you, knowing and seeing all this, say : — Oh,
we were told this by a recluse or recluses ; we do not
affirm it ourselves ?
No, sir.
Would you, knowing and seeing all this, look out for
another teacher .«*
No, sir.
Would you, knowing and seeing all this, frequent
M. i. 266. CONSCIOUSNESS A PROCESS ONLY. 1 89
the ritual and shows and functions of the ordinary run
of recluses and brahmins as being of the essence ?
No, sir.
Do you not affirm only what you have of yourselves
known, seen, and discerned ?
Yes, sir.
Quite right. Almsmen. You have by me been intro-
duced to this Doctrine, which is immediate in its gifts
here and now, which is open to all, which is a guide
Onwards, which can be mastered for himself by every
intelligent man. All I have said was to bring out that
this Doctrine was immediate in its gifts here and now,
open to all, a guide Onwards to be mastered for him-
self by every intelligent man.
It is by the conjunction of three things that concep-
tion comes about. If there is coitus of parents but
if that is not the mother's period and if there is no
presiding deity of generation (gandhabba) present, —
then [266] no conception takes place. Or if there be
coitus of parents at the mother's period but with no
presiding deity present, — again there is no conception.
But if there be a conjunction of all three factors, then
and only then does conception take place. For nine
or ten months the mother carries the heavy burden of
the foetus in her womb with great anxiety ; and
with great anxiety does she at the end of her time
bring forth her child. When it is born, she feeds it
with her life-blood, — as a mother's milk is termed in
the Rule of the Noble. As the boy grows and
develops his faculties, he plays childish games — such
as toy ploughs, tip-cat, head-over-heels, windmills,
pannets, little carts, and toy bows.^ As he grows
older and as his faculties develop, pleasures of sense
take hold and possession of him, visible shapes
through the eye, sounds through the ear, and so on
for odours, tastes, and touch, — all of them desirable,
agreeable, pleasing and attractive. The sight of
1 Cf. D. I, 6 and D.A. I, 86 for these (and other) games
(Dial. I, 9-1 1).
190 XXXVIII. MAHA-TANHA-SANKHYA-SUTTA. M. i. 267.
shapes awakens a passion for attractive shapes and a
repugnance to the unattractive ; his Hfe has no
collectedness as regards the body, and mental poverty
is his ; he knows not that real Deliverance of heart and
mind whereby evil and wrong states of consciousness
cease. A prey thus to fascinations and to dislikes, he
rejoices in, and welcomes, and cleaves to, every feeling
— pleasant, unpleasant, or indifferent — which he
experiences, so that feelings bring delight ; delight
brings dependence ; dependence conditions becoming ;
becoming conditions birth ; birth conditions decay and
death, with the distractions of grief, tribulation, and
pain of body and mind. — This is the uprising of all that
makes up the sum of 111.
And as with visible shapes, so too . . . with sounds,
odours, tastes, touch and mental objects.
[267] Take the case. Almsmen, that here in the
world there appears a Truth-finder, Arahat all-en-
lightened, . . . [268-9] . . . (etc, as in Sutta 27, down
to) , , . right states of consciousness have purged his
heart of all doubting.
[270] When he has put from him the Five
Hindrances, those defilements of the heart which
weaken a man's insight, then, divested of pleasures of
sense and divested of wrong states of mind, he enters
on, and abides in, the First Ecstasy with all its zest
and satisfaction, a state bred of inward aloofness but
not divorced from observation and reflection. And in
succession he wins the Second, the Third, and the
Fourth Ecstasies.
No shapes, or sounds, or odours, or tastes, or touch,
or mental objects now awaken in him either likes or dis-
likes ; he neither rejoices in, nor welcomes, nor cleaves
to any feeling — pleasant, unpleasant, or indifferent —
which he experiences, so that feelings cease to delight
him and consequently all dependence ceases and there
ceases the whole succession of becoming, birth, decay,
and death, with the distractions of grief, tribulation,
and pain of body and mind. — This is the cessation of all
that makes up the sum of 111.
M. i. 271. THE IDEAL RECLUSE. 19 1
Treasure in your memories, Almsmen, this succinct
account of Deliverance by the Extirpation of Craving,
— and also Sati, [271] the fisherman's son, fast in Crav-
ing's meshes and in the doom which Craving entails.
XXXIX. MAHA-ASSAPURA-SUTTA.
THE IDEAL RECLUSE.
Thus have I heard. Once when the Lord was
staying in the Angas' country, where they have a
township named Assapura, he addressed the listening
Almsmen as follows : —
Recluses ! Recluses ! — that is the name by which
people know you and by which you would describe
yourselves, if asked who you were. Such being your
vocation and profession as recluses, you must train
yourselves to embrace and shew forth in your lives the
states of consciousness which really make the recluse
and brahmin — so as to prove your vocation true and
your profession a reality, and to see to it that the charity
you enjoy in the shape of clothing and food and other
requisites enures to fruit and profit in yourselves, making
your Pilgrimage not barren but fruitful unto its harvest.
What are the states of consciousness which really
make the recluse and the brahmin ? — Train yourselves
to be conscientious and scrupulous. It may be that,
feeling yourselves to be conscientious and scrupulous,
you may rest content in the idea that this is enough,
that you have done enough, that you have realized the
recluse's ideal, and that you have nothing still ahead of
you to accomplish. But I say unto you, and rejoin,
that in your quest for recluse-ship, you must not fall
short of the recluse's ideal, while there is something
still ahead.
What is ahead of you ? — You must train yourselves
[272] in deed — in word — in thought — and in mode of
livelihood — to be pure and frank and open, without
flaw and without reserve, yet not so as to be puffed up
192 XXXIX. MAHA-ASSAPURA-SUTTA. M. i. 273.
and to run down others. It may be that, feeling your-
selves to be thus trained, as well as conscientious and
scrupulous, you may rest content in the idea that each
successive stage [273] is enough, that you have done
enough, . . . something still ahead.
What is ahead ? — You must train yourselves to
guard the portals of the senses. When with the eye
you see a visible shape, you must resolve not to be
taken with its detailed marks and signs, since, uncon-
trolled, the eye might lead to appetite and distress,
and to evil and wrong states of consciousness ; your
resolve will be to control the sense of sight, to keep
watch and ward over it, and to bring the eye under
control. . . . And similarly with all the other
senses. ... It may be that, with each fresh achieve-
ment in turn, you may rest content, — in the idea that
each successive stage is enough, that you have done
enough, . . . something still ahead.
What is ahead ? — You must train yourselves to
moderation in food, taking food with deliberate pur-
posefulness, not for pleasure or delight, not for ostenta-
tion or display, but only to the extent required to
support and maintain the body, to shield it from hurt,
and to foster the higher life, — with the resolve on your
part to destroy the old feelings and not to allow any
new feelings to arise, to the end that the blameless lot
may be yours and well-being. It may be that — feel-
ing you are conscientious and scrupulous, pure in deed,
word, thought and mode of livelihood, and moderate in
food, — you may rest content in the idea that this is
enough, that you have done enough . . , something
still ahead.
What is ahead ? — You must train yourselves to
vigilance. Purge your hearts of besetting states of
consciousness, — by day as you either pace to and fro
or are seated, — in the first watch of the night [274] as
you either pace to and fro or are seated ; in the middle
watch of the night as you lie couched lion-like on your
right side, foot resting on foot, mindful and self-
possessed, with your thoughts set on the appointed
M. i. 275. THE IDEAL RECLUSE. I 93
time to get up ; or, again, during the last watch of the
night when you have risen and either pace to and fro
or are seated. It may be that — feeling you are con-
scientious and scrupulous, pure in deed, word, thought,
and mode of livelihood, moderate in food, and resolute
in vigilance — you may rest content in the idea that this
is enough, that you have done enough . . . something
still ahead.
What is ahead ? — You must train yourselves to be
mindful and self-possessed, — in going out or coming
back, in looking ahead or around you, in stretching out
your arm or in drawing it back, in wearing your robes
or carrying your bowls, in eating or drinking, in chew-
ing or savouring, in attending to nature's wants, in
walking or standing or sitting, asleep or awake, in
speech or in silence. It may be that — feeling you are
conscientious and scrupulous, pure in deed, word,
thought, and mode of livelihood, moderate in food,
resolute in vigilance, and also mindful and alert — you
may rest content in the idea that this is enough, that
you have done enough, that you have realized the
recluse's ideal, and that you have nothing still ahead
of you to accomplish. But I say unto you, and rejoin,
that, in your quest for recluse-ship, you must not fall
short of the recluse's ideal, while there is something
still ahead.
What is still ahead i* — Take the case of an Almsman
who chooses him a lonely lodging — in the forest under
a tree, in the wilds in cave or grot, in a charnel-
ground, in a thicket or on bracken in the open. When
he is back from his round for alms, he seats himself,
after his meal, cross-legged and with body erect, alert
in mindfulness. Putting appetite from him, he lives
without appetite for things of the world and purges his
heart of appetite. Putting from him all malice, he
lives without a thought of malice, [275] purging him-
self of malice by good-will and compassion for all that
lives. All torpor has he put from him ; all torpor has
gone out of his life ; by clarity of vision, mindfulness,
and self-possession, he purges his heart of torpor.
13
194 XXXIX. MAHA-ASSAPURA-SUTTA. M. i. 276.
Worry is his no longer, for he has put worry out
of his life and his heart within is serene, with all worry
purged away. Doubt he has shed and outgrown ; no
question arises now as to what are right states of con-
sciousness ; he has purged his heart of all doubt.
1 1 is like a man who borrows money to start a
business, — in which he is so successful that he can not
only wipe out the original debt but have enough over
to keep a wife. Reviewing his success, he would
rejoice and be glad of heart.
Or, it is like a man who falls sick and becomes very
ill and in grievous pain, taking no pleasure in his
food, and with no strength left in his body ; but who
subsequently gets over his illness, takes pleasure in his
food and regains his strength. He too, reviewing his
recovery, would rejoice and be glad of heart.
Or, it is like a man who is in bonds in prison but is
subsequently set at liberty, safe and sound and un-
mulcted in estate. He too, reviewing his release from
durance, would rejoice and be glad of heart.
Or, again, it is like a slave, not independent but de-
pendent on a master, and with no liberty to go
where he liked, who should subsequently be set free
and become his own master with full liberty now to go
wherever he liked. He too, reviewing his gain of
freedom, would rejoice and be glad of heart.
[276] Or, again, it is like a rich and wealthy man on
a long journey through the wilds who should eventually
emerge safe and sound, without loss of goods. He
too, reviewing his safe passage, would rejoice and be
glad of heart.
Just in the selfsame way an Almsman views the
foregoing Five Hindrances, while they persist in
him, as tantamount to the debt, the disease, the
prison, the slavery, and the journey through the
wilds. But, when he has put from him those Five
Hindrances, he views them as tantamount to freedom
from debt, disease, prison, slavery, and as tantamount
to the traveller's bourne.
When he has put from him the Five Hindrances
M. i. 277. THE IDEAL RECLUSE. I95
which defile the heart and weaken insight, then,
divested of pleasures of sense and of wrong states of
consciousness, he enters on, and abides in, the First
Ecstasy with all its zest and satisfaction, a state bred
of inward aloofness but not divorced from observa-
tion and reflection. His very body does he so sluice
and drench and permeate and suffuse with the zest and
satisfaction bred of aloofness, that there is no part of
his body which is not suffused thereby. Just as an
expert bath-attendant or his apprentice will sprinkle
soap-powder on a metal slab and knead it up with the
water which he keeps on sprinkling over it, until the
whole of the soap-powder is one mass of lather,
permeated by the lather both in and out, with not
a trickle of moisture left ; — in just the same way does
the Almsman so sluice and drench and permeate and
suffuse his very body with the zest and satisfaction bred
of aloofness, that there is no part of his body which is
not suffused thereby.
Further, rising above observation and reflection, he
enters on, and abides in, the Second Ecstasy with all
its zest and satisfaction — a state bred of rapt concen-
tration, above all observation and reflection, a state
whereby the heart is focussed and tranquillity reigns
within. His very body does he so sluice and drench
and permeate and suffuse with the zest and satisfaction
bred of rapt concentration, that there is no part of his
body which is not suffused thereby. It is like a lake fed
from below by a spring, [277] with no other influx of
water from east or west or north or south, a lake on
which the heavens should send no showers from
time to time ; yet from the spring below there would
well up cool waters into the lake, so sluicing and
drenching and permeating and suffusing that lake that
there is no part of that lake which is not suffused
thereby ; — in just the same way does this Almsman so
sluice and drench and permeate and suffuse his very
body with the zest and satisfaction bred of rapt
concentration, that there is no part of his body which
is not suffused thereby.
196 XXXIX. MAHA-ASSAPURA-SUTTA. M. i. 278.
Further, by shedding the emotion of zest, he enters
on, and abides in, the Third Ecstasy, with its poised
equanimity, mindful and self-possessed, feeling in his
frame that satisfaction of which the Noble say that
poise and mindfulness bring abiding satisfaction. His
very body does he so sluice and drench and permeate
and suffuse with satisfaction, without zest, that there is
no part of his body which is not suffused by this satis-
faction without zest. Just as in a pond of lotuses, blue
or red or white, some lotuses of each kind are born
and grow in the water, never rising above the surface
but flourishing beneath it ; and these from root to tip
are so sluiced and drenched and permeated and suffused
by the cool waters that there is not a lotus, blue or red
or white, which is not suffused from root to tip by the
cool waters : — in just the same way does the Almsman so
sluice and drench and permeate and suffuse his very
body with satisfaction without zest, that there is no
part of his body which is not suffused thereby.
Further, by putting from him both satisfaction and
dissatisfaction and by shedding the joys and sorrows
he used to feel, he enters on, and abides in, the Fourth
Ecstasy, — the state that, knowing neither satisfaction
nor dissatisfaction, is the consummate purity of poised
equanimity and mindfulness. H is very body does he so
suffuse with a heart made pure and clean that, as he
sits, there is no single part of his body which is not
suffused by his pure and clean heart. Just as if a man
were sitting wrapped head and all in a garment of
white, with not a single part [278] of his body not
wrapped in it, — in just the same way does the Alms-
man so suffuse his very body with a heart made pure
and clean that, as he sits, there is no single part of his
body which is not suffused by his pure and clean heart.
With heart thus stedfast, thus clarified and purified,
. . . the Almsman . . . {etc, as in Sutta 4, down to)
. . . his divers existences of the past in all their
details and features. Just as if a man who had passed
from his own village to a second and thence to a third
and finally back to his own village, might think how in
M. 1.279. THE IDEAL RECLUSE. 197
his absence from home he had visited these other
villages and how in each he had stood, sat, spoken,
been silent ; — in just the same way does the Almsman
call to mind his former existences ... his divers
existences of the past in all their details and features.
That same stedfast heart he now applies . . . {etc.,
as in Sutta 4, down to) . , , [279] in states of bliss
and in heaven. Just as if there were two houses with
doors and a man with eyes to see were to stand
between those two houses and observe men going in
and out and passing to and fro ; — in just the same way,
with the Eye Celestial which is pure and far surpasses
the human eye, does the Almsman see creatures in act
of passing hence and re-appearing elsewhere, creatures
either lowly or debonair, fair or foul to view, happy or
unhappy ; and he is aware that they fare according to
their deserts.
That same stedfast heart he next applies to know-
ledge of the eradication of Cankers . . . (etc., as in
Sutta 4, down to) . , . now for me there is no more of
what I have been. Just as if on the heights there were a
lake with clear pellucid waters as of crystal, and a man
with eyes to see should espy from the bank where he was
standing oysters and other shells, gravel and pebbles,
together with shoals of fish swimming about or lying up ;
— ^just as such a man would recognize all that was before
his eyes, [280] in just the same manner does the Alms-
man comprehend, aright and to the full, 111, the origin
of 111, . . . no more of what I have been.
Such an Almsman is styled (i) recluse, (2) brahmin,
(3) washen (nahataka), (4) versed (vedagu), (5) purged
(sottiyo), (6) noble (ariya), and (7) saintly (arahant).
(i) How does an Almsman become a recluse ? — By
excluding evil and wrong states of consciousness which
are depraved and tend to re-birth, which are burthen-
some and ripen unto 111, and which will hereafter
entail birth, decay, and death. That is how he becomes
a recluse.
(ii) He becomes a brahmin by precluding evil and
wrong states.
198 XXXIX. MAHA-ASSAPURA-SUTTA. M. i. 280.
(iii) He becomes washen by washing away evil and
wrong states.
(iv) He becomes versed by being versed in all about
evil and wrong states.
(v) He becomes purged because he is purged of evil
and wrong states.
(vi) He becomes noble, and (vii) saintly, because he
keeps at bay evil and wrong states of consciousness
which are depraved and tend to re-birth, which are
burthensome and ripen unto 111, and which will here-
after entail birth, decay, and death.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XL. CULA-ASSAPURA-SUTTA.
THE RECLUSE'S REGIMEN.
[281] Thus have I heard. Once when the Lord
was staying in the Angas' country, where they have a
township named Assapura, he addressed the listening
Almsmen as follows :
Recluses ! — that is the name by which people know
you and by which you would describe yourselves, if
asked who you were. Such being your vocation and
profession as recluses, you must train yourselves to
embrace and shew forth in your lives the recluse's path
of duty, so as to prove your vocation true and your
profession a reality, and to see to it that the charity
you enjoy in the shape of clothing and food and
other requisites enures to fruit and profit in yourselves,
making your Pilgrimage not barren but fruitful unto its
harvest.
How does an Almsman not tread the recluse's path
of duty ? — The Almsman who is greedy and has not
put greed from him, or who is malicious of heart and
has not put malice from him, or who is wrathful and
has not put wrath from him, or who is revengeful
and has not put revenge from him, or who is a
hypocrite and has not put hypocrisy from him, or is
fraudulent and has not put fraud from him, or who is
jealous and has not put jealousy from him, or who is a
niggard and has not put niggardliness from him, or
who is treacherous and has not put treachery from him,
or who is deceitful and has not put deceit from him, or
whose desires are evil nor has he put evil desires from
him, or who is wrong in his outlook and has not put
wrong outlooks from him, — of such an Almsman I say
that he fails to tread the recluse's path of duty, because
199
200 XL. CULA-ASSAPURA-SUTTA. M. i. 282.
he has not put from him these dispositions which are
blots and blemishes and defects in a recluse, leading to
woe hereafter and to a doom of pain. It is just as if,
hidden away and concealed beneath his robes, the
Brother had got a deadly stiletto, two-edged and
whetted keen ; — unto this do I liken that Almsman's
Pilgrimage.
I say it is not the robe which makes the recluse, nor
nakedness, nor dust and dirt, nor bathing thrice a day,
nor living under a tree, [282] nor living in the open,
nor never sitting down, nor punctilio in regimen, nor
intoning texts, nor a shock head of matted hair. If
the mere wearing of the robe could banish greed, malice,
and so forth, then, as soon as a child was born, his
friends and kinsfolk would make him wear the robe and
would press him to wear it, saying : — Come, thou
favoured of fortune ! Come, wear the robe ; for, by the
mere wearing of it, the greedy will put from them their
greed, the malicious their malice, . . . and those of
wrong outlook will put from them their wrong out-
look.— It is because I see robe -wearers who are
greedy and malicious . . . and wrong in their outlook,
that I say the mere wearing of the robe does not make
the recluse.
[Similar paragraphs about nakedness, dust and dirt
. . . shock head of matted hair.]
[283] How, on the other hand, does an Almsman
tread the recluse's path of duty ? — The Almsman who
is not greedy but has put greed from him, who is not
malicious but has put malice from him . . . who is
not wrong in outlook but has put wrong outlooks from
him, — of such an Almsman I say that he succeeds in
treading the recluse's path of duty, because he has put
from him those dispositions which are blots and
blemishes and defects in a recluse, leading to woe
hereafter and a doom of pain. Such an Almsman
realizes that he is cleansed and Delivered from all those
evil and wrong states of consciousness ; when he
realizes this, there is bred in him gladness of heart,
which in turn breeds zest, which brings tranquillity to
M.i. 284. THE recluse's REGIMEN. 20I
the body, which inspires those feelings of satisfaction
whereby the heart wins rapt concentration. He dwells
with radiant thoughts of good-will pervading first one
quarter of the world — then the second — then the third
— and then the fourth quarter ; he dwells with radiant
good-will pervading the whole length and breadth of
the world, above, below, around, and everywhere, —
with radiant good-will all-embracing, vast, boundless,
wherein no hate or malice finds a place. And as
with good-will, so, in turn, with radiant compassion,
sympathy, and poised equanimity, does he pervade
the whole length and breadth of the world. It is just
as if there were a lake of clear bright water, limpid,
easy to get down to, and in every way delightful ; [284]
and as if from the east — or the west — or from the north
— or from the south — there should come a man over-
come and overpowered with the blazing heat of
summer, exhausted and beside himself with thirst,
who should quench in that lake's waters the thirst and
the fever which parched his frame ; — just in the same
way, if a noble — or a brahmin — or a middle-class man
— or a peasant — leaving his home for homelessness
as a Pilgrim and coming to the Doctrine and Rule
preached by the Truth-finder, so develops good-will,
compassion, sympathy and poised equanimity as to win
inward peace, then, by reason of his winning such
inward peace, he — say I — treads the recluse's path of
duty.
If a noble — or a brahmin- — or a middle- class man —
or a peasant — leaves home for homelessness as a
Pilgrim and if he, by extirpating the Cankers, enters
on, and abides in, that Deliverance of heart and mind,
from Cankers free, which he has of and for himself
discerned and realized here and now, — then he be-
comes a recluse by the extirpation of the Cankers.
Thus spoke the Lord. Glad at heart, those
Almsmen rejoiced in what the Lord had said.
202 XLI SALEYYAKA-SUTTA. M. i. 285.
XLI. SALEYYAKA-SUTTA.
OUR WEIRD.
[285] Thus have I heard. Once when the Lord
was on an alms-pilgrimage in Kosala, with a great
train of Almsmen, he came to a brahmin village of the
Kosalans named Sala.
It came to the ears of the brahmin heads of families
in Sala that the recluse Gotama, a Sakyan who had
gone forth as a Pilgrim from a Sakyan family, had
come to their village in the course of an alms-
pilgrimage in Kosala, with a great train of Almsmen.
Such, they heard, was the high repute noised abroad
concerning the reverend Gotama that he was said to
be — The Lord, Arahat all-enlightened, walking by
knowledge, blessed, understanding all worlds, the
matchless tamer of the human heart, teacher of gods
and men, the Lord of Enlightenment. This universe
— with its gods, Maras, Brahmas, recluses and
brahmins, embracing all gods and mankind — , all this
he has discerned and realized for himself and makes
known to others. He preaches a Doctrine, which is
so fair in its outset, its middle, and its close, with both
text and import ; he propounds a higher life that is
wholly complete and pure. It is good to go and visit
Arahats like him. So the brahmins of Sala went to
the Lord and, after exchanging civil greetings, took
their seats to one side, — some after salutations, some
after greetings, some with joined palms respectfully
outstretched, some after mention of their names and
family, and others again in silence. Being seated,
they put this question to the Lord : — Why and where-
fore is it that, after death, at the body's dissolution,
some creatures come to re-birth in states of suffering or
woe or purgatory, while others are reborn in some
happy state or heaven ?
M. i. 286. OUR WEIRD. 2O3
Because, householders, they walk not in righteous-
ness but in wickedness, some creatures pass to states
of suffering ; others because they walk in righteous-
ness and in goodness, are reborn in happy states in
heaven.
[286] This utterance is too condensed for us to take
it in without explanation. Would the reverend
Gotama be so good as to expand his utterance and
bring out its meaning for us ?
Listen then, sirs, and pay attention ; I will speak.
So to the attentive brahmins the Lord began : —
There are three forms of unrighteousness and wicked-
ness for the body ; four for speech ; and three for
thoughts.
As regards bodily unrighteousness, a man (i) may
take life, — as a hunter with hands bathed in blood,
given to killing and slaying, merciless to living
creatures ; or (ii) may take what is not his, — by
appropriating to himself in thievish fashion the
belongings of other people in village and jungle ;
or (iii) may be a fornicator, having intercourse
with girls under the charge of mother or father or
brother or sister or relations, yes, with girls affianced
and plighted, and even wearing the very garlands of
betrothal.
As regards unrighteousness of speech, a man (i) may
be a liar ; — when cited to give testimony before
assembly or village-meeting or family council or royal
household or his guild, he may say that he knows
when he does not know, or that he does not know
when he does know, or that he saw when he did not
see, or that he did not see when he did see, — de-
liberately lying in the interests either of himself or of
other people or for some trifling gain. Or (ii) he may
be a slanderer ; — repeating here what he has heard
elsewhere so as to set one set of people by the ears,
and repeating elsewhere what he has heard here so as
to set another set of people by the ears ; he is a
dissolver of harmony and a fomenter of strife ; discord
prompts his utterances, discord being his pleasure, his
204 XLL SALEYYAKA-SUTTA. M. i. 287.
joy, and his delight. Or (iii) he may be bitter of
tongue ; — what he says is rough and harsh, hurtful and
wounding to others, provocative of anger, and leading to
distraction. [287] Or (iv) he may be a tattler, —
talking out of season, without heed to fact, always
talking of the unprofitable, never of the Doctrine,
never of the Rule, but ever of the trivial, of the ill-
timed, of the frivolous, of things leading nowhere,
and unprofitable.
As regards unrighteousness of thought, a man (i) may
be covetous, coveting other people's gear with the
yearning that it were all his own. Or (ii) he may be
malevolent and wicked of heart, — wishing that creatures
around him might be killed, destroyed, annihilated, or
cease to be. Or (iii) he may be wrong in outlook and
erroneous in his conceptions, — holding that there are
no such things as alms or sacrifice or oblations, that
there is no such thing as the fruit and harvest of deeds
good and bad, that there is no such thing as this world
or any other, that there are no such things as either
parents or translation elsewhere, that there are no such
things in the world as recluses and brahmins who,
having trodden the right path and walked aright,
have, of and by themselves, comprehended and realized
this and other worlds and made it all known to
others too.
Yes, it is because some creatures walk thus not in
righteousness but in wickedness that they pass after
death at the body's dissolution to re- birth in states of
suffering or woe or purgatory.
Contrariwise, there are three forms of righteousness
and goodness for the body ; four for speech ; and three
for thoughts.
As regards bodily righteousness, a man (i) puts from
him all killing and abstains from killing anything ;
laying aside cudgel and sword, he lives a life of
innocence and mercy, full of kindliness and compassion
for everything that lives, (ii) Theft he puts from him
and eschews ; taking from others only what is given to
him by them, he lives an honest life, (iii) Putting
M. i. 288. OUR WEIRD. 205
from him all sensual misconduct, he abstains from
fornication ; he has no intercourse with girls under the
charge of mother or father or brother or sister or
relations, no intercourse with girls affianced and
plighted and with the garlands of betrothal upon
them.
[288] As regards righteousness in speech, (i) a man
puts lying from him and abstains from lies ; when cited
to give testimony before assembly or village-meeting
or family council or royal household or his guild he
says that he does not know when he does not, and that
he does know when he does, says that he did not see
when he did not see and that he saw when he did see,
— never deliberately lying in the interests of himself or
of other people or for some trifling gain, (ii) All
slander he puts from him and from slandering he ab-
stains ; what he hears here he does not repeat elsewhere
so as to set one set of people by the ears, nor does he
repeat here what he hears elsewhere so as to set
another set of people by the ears ; he is a promoter of
harmony and a restorer of amity, for concord is his
pleasure, his joy, and his delight, (iii) There is no
bitterness in his tongue and he abstains from bitter
speech ; what he says is without gall, pleasant, friendly,
hearty, urbane, agreeable, and welcome to all. (iv) No
tattler, he abstains from tattle, speaking in season,
according to fact, always of the profitable, of the
Doctrine and Rule, in speech which is seasonable and
memorable, illuminating, well-marshalled, and of great
profit.
As regards righteousness in thoughts, (i) a man is
devoid of covetousness, never coveting other people's
gear with the yearning that it were all his own. (ii) He
harbours no malevolence or wickedness of thought ;
his wish is that creatures around him may live on in
peace and happiness, safe from all enmity and oppres-
sion, (iii) He is right in outlook and correct in his
conceptions ; he affirms that there are indeed such
things as alms, sacrifice, and oblations, — as the fruit
and harvest of deeds good and bad, — as this and other
206 XLI. SALEYYAKA-SUTTA. M. i. 289.
worlds, — as parents and translation elsewhere — as
recluses and brahmins who, having trodden the right
path and walked aright, have, of and by themselves,
comprehended and realized this and other worlds and
made it all known to others too.
It is because some creatures walk thus in righteous-
ness and goodness that they pass after death at the
body's dissolution to re-birth in some happy state in
heaven.
[289] If the desire of a righteous and good man be
to be reborn after death at the body's dissolution as a
great noble, this may very well come to pass, — because
of his righteousness and goodness here. Or, if such
be his desire, he might become a magnate among
brahmins or heads of houses, — because of his righteous-
ness and goodness here. Or, again, if such be his
desire, he might be reborn among the Four Regents,
or the Thirty-three gods, or the Yamas, or the Tusitas,
or the Nimmanaratis, or the _Paranimmita-vasavattis,
the Corporeal Brahmas, the Abhas, the Paritt-abhas,
the Appamana-subhas, the Subha-kinnas, the Vehap-
phalas, the Avihas, the Atappas, the Sudassas, the
Sudassis, the Akanitthas, the gods of Infinity of Space,
the gods of Infinity of Mind, the gods of the Realm of
Naught, the gods of the Realm of Neither Perception
nor Non-perception. Or, again, if it be the righteous
and good man's desire, by extirpating the Cankers, here
and now to enter on, and abide in, Deliverance of heart
and mind where no Cankers are, a Deliverance which
he, of and by himself, has comprehended and realized, —
then it may well be that to such Deliverance he will
come ; and all because of his righteousness and good-
ness here.
[290] At the close of this discourse, the brahmin
householders of Sala said to the Lord : — Excellent,
Gotama ; most excellent ! It is just as if a man
should set upright again what had been cast down, or
reveal what had been hidden away, or tell a man who
had gone astray which was his way, or bring a lamp
into darkness, so that those with eyes to see might
M. i. 291. OUR WEIRD. 207
discern the things about them ; — even so, in many a
figure, has the reverend Gotama made his Doctrine
clear. We come to him as our refuge, and to his
Doctrine, and to his Confraternity. We ask the
reverend Gotama to accept us as followers who have
found an abiding refuge from this day onward while
life lasts.
XLII. VERANJAKA-SUTTA.
OUR WEIRD.
Thus have I heard. Once when the Lord was
staying at Savatthi in J eta's grove in Anathapindika's
pleasaunce, there were brahmins from Verafija who
were stopping in Savatthi on some business or other ;
and it came to their ears that the recluse Gotama, a
Sakyan who had gone forth as a Pilgrim . . . [291]
{etc., as in the foregoing Sutta^ to the end).
XLIII. MAHA-VEDALLA-SUTTA.
THE LONG MISCELLANY.
[292] Thus have I heard. Once when the Lord
was staying at Savatthi in J eta's grove in Anatha-
pindika's pleasaunce, the reverend Maha-Kotthita,
rising up at eventide from his meditations, went to the
reverend Sariputta and, after greetings, took his seat
to one side and spoke thus : — We speak of a man as
lacking understanding. Now, in what respects does
he lack understanding }
It is because he does not understand, that he is said
to lack understanding. — He does not understand what
111 is, or its origin, or its cessation, or the way that
leads to its cessation. That is why he is said to lack
208 XLIII. MAHA-VEDALLA-SUTTA. M. i, 293.
understanding, — because he does not understand these
things.
With an expression of his grateful thanks to
Sariputta, Maha-Kotthita put this further question : —
We speak of a man as having understanding (pafifia).
Now, in what respects has he got understanding ?
It is because he understands, that he is said to have
got understanding. — He understands what 111 is, and
its origin, and its cessation, and the way that leads
to its cessation. That is why he is said to have
got understanding, — because he understands these
things.
We speak of consciousness (vifinana). Why is it so
called ?
It is because he is conscious, that we speak of con-
sciousness.— He is conscious that a thing is pleasant, or
unpleasant, or neither. It is because he is conscious,
that consciousness is so called.
Are understanding and consciousness associated or
dissociated ? Can a differentia between the two states
be shewn by persistent analysis ?
They are associated, not dissociated ; a differentia
between them cannot be shewn by persistent analysis.
For, what a man understands, he is conscious of; and
what he is conscious of, he understands. [293] There-
fore these two states are associated, not dissociated ;
analysis cannot shew their differentia.
What is the differentia ?
In understanding we have to develop ; in conscious-
ness we have to apprehend ; — that is what differentiates
them.
We speak of feeling. — In what sense?
A man feels and therefore it is called feeling, — of the
pleasant or unpleasant or indifferent.
We speak of perception. — In what sense ?
He perceives and therefore it is called perception, —
of blue, or yellow, or red, or white.
Are feeling, perception, and consciousness associ-
ated or dissociated ? Can a differentia between these
states be shewn by persistent analysis :
M. i. 294. THE LONG MISCELLANY. 209
They are associated, not dissociated ; a differentia
between them cannot be shewn by persistent analysis.
What is felt is perceived, and there is consciousness
of what is perceived ; consequently these states are
associated, not dissociated ; analysis cannot shew their
differentia.
What is knowable by pure mental consciousness
(mano-vinnana), isolated from the five faculties of bodily
sense ?
The ideas of Infinity of Space, of Infinity of Mind,
and of the Realm of Naught, are knowable by pure
mental consciousness, isolated from the five faculties of
bodily sense.
By what are these knowable ideas known ?
By the eye of understanding (pafifia-cakkhu).
What does understanding promote ?
The higher and precise knowledges and Renuncia-
tion.
[294] How many conditions are required to create a
right outlook ?
Two, — instruction imparted, and systematized
thought.
How many factors help a right outlook to win the
fruit, and the guerdon of the fruit, of Deliverance alike
of heart and mind ?
Five, — virtue, study, converse, tranquiUization, and
discernment.
How many types of re-birth are there?
Three, — sensuous, corporeal, and incorporeal.
How does re-birth come to pass hereafter in a sub-
sequent existence ?
By creatures — hampered by ignorance and clogged
by cravings — revelling now in this object, now in that.
And how does re-birth not come to pass ?
By the disappearance of the passion that Ignorance
brings, by the uprising of knowledge, and by the
cessation of cravings.
What is the First Ecstasy ?
When, divested of pleasures of sense, divested of
wrong states of mind, an Almsman enters on, and abides
H
2IO XLIII. MAHA-VEDALLA-SUTTA. M. i. 295.
in, the First Ecstasy with all its zest and satisfaction, —
a state bred of inward aloofness but not divorced from
observation and reflection, — that is called the First
Ecstasy.
How many factors are there in it ?
Five, — observation, reflection, zest, satisfaction, and
a focussed heart.
How many factors has the First Ecstasy put from
it, and how many does it retain ?
Five of each. Gone are lusts, malevolence, torpor,
worry, [295] and doubt. Observation, reflection, zest,
satisfaction, and a focussed heart persist.
Take the five senses of sight, sound, smell, taste,
and touch, — each with its own particular province and
range of function separate and mutually distinct.
What ultimate base have they ? Who enjoys all their
five provinces and ranges ?
Mind (mano).^
On what do these five faculties of sense depend ?
On vitality.
On what does vitality depend ?
On heat.
On what does heat depend ?
On vitality.
You say that vitality depends on heat ; you say that
heat depends on vitality. What precisely is the
meaning to be attached to this ?
I will give you an illustration ; an illustration often-
times serves to bring home the meaning of a remark to
persons of intelligence. Just as in the case of a lighted
lamp the light reveals the flame and the flame the
light, — so vitality depends on heat and heat on
vitality.
Now, as to plastic forces of vitality, — are they simply
objects of sense ? Or are they different from them ?
They are not sensible objects. [296] Were they
sensible, then the emergence of an Almsman who had
^ See hereon Mrs. Rhys Davids' Buddhist Psychology, pp.
68-73.
M. i. 297. THE LONG MISCELLANY. 211
passed into trance without perception and without
feeling, could never be witnessed ; it can be witnessed
just because the plastic forces of vitality are different
from sensible objects.
How many things must quit the body before it is
flung aside and cast away like a senseless log ?
Three, — vitality, heat, and consciousness.
What is the difference between a lifeless corpse and
an Almsman in trance, in whom perception and feeling
are stilled ?
In the corpse not only are the plastic forces of the
body and speech and mind^ stilled and quiescent but
also vitality is exhausted, heat is quenched, and the
faculties of sense broken up ; — whereas in the Almsman
in trance vitality persists, heat abides, and the faculties
are clear, although respiration, observation and percep-
tion are stilled and quiescent.
How many conditions are needed to produce that
ecstatic state of the heart's Deliverance wherein there
is neither satisfaction nor dissatisfaction ?
Four. — By putting from him both satisfaction and
dissatisfaction, and by shedding the joys and sorrows
he used to feel, the Almsman enters on, and abides in,
the Fourth Ecstasy, — the state that, knowing neither
satisfaction nor dissatisfaction, is the consummate
purity of poised equanimity and mindfulness.
How many conditions are needed for that ecstatic
state of the heart's Deliverance which is void of
phenomenal relations ?
Two, — (i) Keeping the mind off all that is phe-
nomenal, and (2) fixing it on what is not phenomenal.
How many conditions make this Deliverance
persist ?
Three, — [297] (i) Keeping the mind off all that is
phenomenal, (2) fixing it on what is not phenomenal,
and (3) precedent preparation.
How many conditions are needed for emerging from
this Deliverance?
^ Defined in the next Sutta as respiration, etc.
2 I 2 XLIII. MAHA-VEDALLA-SUTTA. M. i. 298.
Two, — (i) fixing the mind on the phenomenal and
(2) keeping the mind off the non-phenomenal.
As touching those Deliverances of the heart which
are boundless (appamana), Naught (akificafina),
emptied (sunnata), and non-phenomenal (animitta), —
do all these states of consciousness differ both in con-
notation and in denotation, or are they identical in
connotation while differing in denotation ?
In one sense their connotation is different, in another
sense identical.
In what sense do these four states of consciousness
differ in connotation as well as in denotation ?
It is called boundless Deliverance of heart when an
Almsman dwells with radiant good-will pervading first
one quarter of the world — then the second — then the
third — and then the fourth quarter ; when he dwells
with radiant good-will pervading the whole length and
breadth of the world, above, below, around, and every-
where, with radiant good-will all-embracing, vast,
boundless, wherein no hate or malice finds a place.
And as with good-will, so, in turn, with radiant com-
passion, and sympathy, and poised equanimity does he
pervade the whole length and breadth of the world.
It is called Naught Deliverance when, wholly
transcending the realm of consciousness, the Almsman
enters on, and abides in, the Realm of Naught.
It is called emptied Deliverance when, in the wilds
or under a tree or in an empty dwelling, he reflects
that Emptiness is here, — no Self nor anything apper-
taining to a Self.
[298] It is called non-phenomenal Deliverance
when by keeping his mind off all that is phenomenal,
an Almsman enters on, and dwells in, the serenity of
heart which is beyond the phenomenal.
The foregoing is the sense in which both the
connotation and the denotation of these several
Deliverances differ from one another. In what sense,
now, is their connotation identical while their denota-
tion differs ?
It is passion, it is malevolence, it is illusion, which
M. i. 299. THE SHORT MISCELLANY. 213
impose bounds ; in the Arahat who has extirpated the
Cankers these three have been put away, have been
grubbed and stubbed, like the bare cleared site where
once a palm-tree grew, — they have been and now can
be no more. In so far as boundless Deliverances are
sure, the Deliverance they bring is unsurpassed, — sure
because empty of passion, of malevolence, and of
illusion.
It is passion, it is malevolence, it is illusion, which
harbour aught which clogs ; in the Arahat who . . .
be no more. In so far as Naught Deliverances are
sure . . . and of illusion.
It is passion, it is malevolence, it is illusion, which
create the phenomenal ; in the Arahat ... be no more.
In so far as non-phenomenal Deliverances are sure, the
Deliverance they bring is unsurpassed, — sure because
void of passion, of malevolence, and of illusion.
This is the sense in which these several Deliverances
are identical in their connotation, while differing in
denotation.
Thus spoke the reverend Sariputta. Glad at heart,
the reverend Maha-Kotthita rejoiced in what the
reverend Sariputta had said.
XLIV. CULA-VEDALLA-SUTTA.
THE SHORT MISCELLANY.
[299] Thus have I heard. Once when the Lord
was staying at Rajagaha in the Bamboo grove where
the squirrels were fed, the lay-disciple Visakha came to
the Almswoman Dhammadinna^ — and after saluta-
tions took his seat to one side, saying : — As regards
what is known as personality (sakkaya), madam, how
has the Lord described its nature ?
1 They had been husband and wife before his conversion, which
was followed by hers. For her story see Psalms of the Sisters,
p. 16.
214 XLIV. CULA-VEDALLA-SUTTA. M. i. 300.
He has described it, sir, as the Five Attachments to
existence, — namely, visible shape, feeling, perception,
plastic forces, and consciousness.
After thanking her, Visakha put to her this further
question : — And what, madam, does the Lord say of
the origin of personality ?
He says, sir, that the origin of personality is from
cravings, — craving for pleasures of sense, craving for
continued existence, craving for annihilation, — all
entailing re-birth, all imbued with passion's delights,
all seeking pleasure here or there.
And what, madam, does the Lord say of the cessa-
tion of personality ?
He says, sir, that its cessation is the complete and
passionless cessation of just this selfsame craving, — its
discarding, its abandonment, its dismissal, and its
ejection.
And what does he say about the way that leads to
such cessation of personality ?
He says, sir, that the way is the Noble Eightfold
Path, — namely, right outlook, right aims, right speech,
right action, right means of livelihood, right effort,
right mindfulness, and right rapture of concentration.
Does attachment consist of just the Five Attach-
ments you have particularized, madam ? Or is there
attachment apart from them ?
Attachment, sir, does not consist solely of those
five ; [300] nor yet is there attachment wholly apart
from them ; — the desire and passion that dwells in the
Five Attachments is attachment.
How, madam, does the personality theory arise ?
Take, sir, the case of an uninstructed everyday man,
who has no regard for the Noble and is unversed and
untrained in their Doctrine, and who pays no regard
to the Excellent and is unversed and untrained in their
Doctrine ; — he views material Form as Self, or Self as
having Form, or Form as in Self, or Self as in Form.
And these views concerning Form he extends equally
to feelings, perceptions, the plastic forces, and con-
sciousness.— That is how the personality theory arises.
M. i. 301. THE SHORT MISCELLANY. 2 I 5
And how, madam, does the personality theory not
arise ?
Take, sir, the case of an instructed disciple who has
got regard for the Noble and is versed and trained
in their Doctrine, and who has got regard for the
Excellent and is versed and trained in their Doctrine ;
— he does not view material Form as Self, or Self as
having Form, or Form as in Self, or Self as in Form ;
nor does he so view feelings, perceptions, and the like.
— That is how the personality theory does not arise.
What, madam, is the Noble Eightfold Path ?
Just this, sir, — right outlook, right aims, right speech,
right action, right means of livelihood, right effort,
right mindfulness, and right rapture of concentration.
Is the Noble Eightfold Path create or uncreate ?
It is create.
[301] Are three groups included in the Noble Eight-
fold Path, or is the Path included in the groups ?
They are not included in it ; it is included in them.
Right speech, right action, and right means of liveli-
hood are included in the virtue-group ; right effort,
right mindfulness, and right rapture of concentration
are included in the concentration-group ; while right
outlook and right aims are included in the knowledge-
group.
What is rapt concentration ? What are its phenomena ?
What are its requisites ? What cultivates it ?
Rapt concentration is the focussing of the heart ;
its phenomena are the fourfold mustering of mindful-
ness ; its requisites are the four right exertions ; and
the practice and cultivation and increase of these states
of consciousness cultivate rapt concentration.
How many plastic forces are there ?
Three, — those of the body, of speech, and of the
mind.
What are these, severally ?
Respiration in the case of the body, observation and
reflection for speech, and for the mind perception and
feeling.
How is this, in each of the three cases ?
2l6 XLIV. CULA-VEDALLA-SUTTA. M. i. 302.
Respiration is a bodily thing bound up with the body
and therefore is the plastic force for the body. It is
because observation and reflection precede subsequent
utterance that they are the plastic forces of speech.
Perception and feeling are mental things bound up
with the mind and therefore are the plastic forces of
the mind.
How comes the ecstatic state wherein perception
and feeling cease ?
It is not while an Almsman is passing into this
ecstatic state that the thought comes to him that he will
pass into it, or that he is passing into it, or that he has
passed into it. No ; ere that, he has so cultivated his
mind that it leads him to this result.
While he is [302] passing into this ecstatic state,
what plastic forces cease first, — those of the body or of
speech or of mind ?
Those of speech first, then those of the body, and
lastly those of the mind.
How does he emerge from this ecstatic state ?
It is not while he is emerging therefrom that the
thought comes to him that he will emerge, or is
emerging, or has emerged from this ecstatic state.
No ; ere that, he has so cultivated his mind that it
leads him to this result.
While he is so emerging, what plastic forces revive
first ?
Those of the mind first, then those of the body, and
lastly those of speech.
When he has emerged from this ecstatic state, how
many Contacts affect him ?
Three, — the emptied, the non-characterized, and the
unsought (appanihita).
When he has emerged, towards what is the inclina-
tion, bent and trend of his mind ?
Towards inward aloofness.
How many kinds of feelings are there ?
Three, — pleasant, unpleasant, and neutral.
What are they, respectively ?
Whatever either mind or body has felt as pleasant
M. i. 303. THE SHORT MISCELLANY. 2 I 7
and agreeable, is a pleasant feeling ; whatever either
mind or body has felt as unpleasant and disagreeable,
is an unpleasant feeling ; and whatever either mind or
body has felt as neither pleasant nor unpleasant, neither
agreeable nor disagreeable, is [303] neutral feeling.
What kind of pleasantness or unpleasantness is there
in each of the three ?
A pleasant feeling is pleasant while it lasts and un-
pleasant when it passes. An unpleasant feeling is
unpleasant while it lasts and pleasant when it passes.
A neutral feeling is pleasant if comprehended, un-
pleasant if not comprehended.
What propensity lurks in each of the three kinds of
feeling ?
Passion in pleasant feelings, repugnance in un-
pleasant feelings, and ignorance in neutral feelings.
Do these several propensities always lurk in every
instance of their respective feelings ?
No.
In these several feelings, what should be shed,
respectively ?
In pleasant feelings, the propensity to passion ; in
unpleasant feelings, the propensity to repugnance ;
and in neutral feelings, the propensity to ignorance.
Have these several propensities always to be shed
in every instance of their respective feelings ?
Not in every instance. Take the case of an Alms-
man who, divested of pleasures of sense and divested
of wrong states of consciousness, has entered on, and
abides in, the First Ecstasy with all its zest and satis-
faction,— a state bred of inward aloofness but not
divorced from observation and reflection. Thereby
he ■ sheds passion ; and here there exists no lurking
propensity to passion. When, oh when, asks he of
himself, shall I enter on, and abide in, that region
where the Noble ^ are even now abiding.'* He
develops such a yearning for utter Deliverance [304]
that by reason thereof he is distressed. Thereby he
* I.e. Arahats. See p. i, n. i
2 1 8 XLIV. CtJLA-VEDALLA-SUTTA. M. i. 305.
sheds repugnance ; and here there exists no lurking
propensity to repugnance. Or, take the case of an
Almsman who, by putting from him both satisfaction
and dissatisfaction, and by shedding the joys and
sorrows he used to feel, has entered on, and abides in,
the Fourth Ecstasy, — the state that, knowing neither
satisfaction nor dissatisfaction, is the consummate
purity of poised equanimity and mindfulness. Thereby
he sheds ignorance ; and here there exists no lurking
propensity to ignorance.
What is the counterpart to pleasant feelings ?
Unpleasant feelings.
What is the counterpart to unpleasant feelings ?
Pleasant feelings.
What is the counterpart to neutral feelings ?
Ignorance.
What is the counterpart to ignorance ?
Knowledge.
What is the counterpart to knowledge ?
Deliverance.
What is the counterpart to Deliverance ?
Nirvana.
What is the counterpart to Nirvana, madam ?
You push your question too far, sir ; you can never
get to an end of your questionings. For, in Nirvana
the higher life merges to find its goal and its con-
summation.— If you so desire, sir, seek out the Lord
and ask him, treasuring up the answer he gives.
With grateful thanks to the Almswoman Dhamma-
dinna, Visakha, the lay-disciple, rose up, took his leave
of her with salutations and profound homage. Coming
to the Lord and taking his seat to one side after due salu-
tation, he related the whole of the talk he had had with
the Almswoman Dhammadinna. Hereupon, the Lord
said to him : — Learning and great knowledge dwell in
Dhammadinna. Had you asked me, I should make
answer precisely [305] as she did. Her answer was
correct, and you should treasure it up accordingly.
Thus spoke the Lord. Glad at heart, Visakha, the
lay-disciple, rejoiced in what the Lord had said.
M. i. 3o6. ON LIVING UP TO PROFESSIONS — I. 2ig
XLV. CULA-DHAMMA-SAMADANA-SUTTA
ON LIVING UP TO PROFESSIONS-I.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, he addressed the Hstening Almsmen as
follows : —
There are four ways to profess a Doctrine. The
first is pleasant for the time being but ripens to pain
thereafter ; the second is unpleasant for the time being
and ripens to pain thereafter ; the third is unpleasant
for the time being but ripens to be pleasant thereafter ;
and the fourth is not only pleasant for the time being
but ripens to be pleasant thereafter.
As touching the first of the four, there are some
recluses and brahmins who maintain and hold that —
There is nothing wrong in pleasures of sense.
So they give way to indulgence in pleasures of
sense ; they disport themselves with top-knotted girl-
Wanderers;^ and they say : — Why is it that recluses
and brahmins, detecting future peril from pleasures of
sense, call on people to eschew them, and insist on
their real nature ? Pleasant are the tender, young,
downy arms of my girl-Wanderer ! So they give way
to indulgence in pleasures of sense, with the result that,
after death at the body's dissolution, they pass to states
of woe and suffering or to purgatory, where they ex-
perience anguish and torment. Here they realize why
recluses and brahmins, detecting future peril from
pleasures of sense, called on people to eschew them,
and insisted on their real nature I For, here they find
themselves [306] experiencing feelings of anguish and
torment, — solely because, and by reason, of these
pleasures of sense.
It is just as if, in the last month of the hot season of
^ Ace. to Bu., these were non-buddhist ' ascetic (tapasa) women-
paribbajikas who tied up their hair like the top-knot ' (of brahmin
ascetics).
220 XLV. CULA-DHAMMA-SAMADANA-SUTTA. M. i. 307.
the year, a creeper's seed-pod should burst open and
one of the seeds should fall at the foot of a sal-tree, —
to the great alarm and consternation of the deity
residing in the tree ; and just as if that deity's friends
and kinsfolk — deities resident in pleasaunce and grove,
in trees and medicinal herbs and woodlands — should
gather together and assemble to allay that deity's
alarm with cheerful hopes that no doubt the creeper's
seed would be pecked up by a peacock, or munched by
a deer, or consumed by a forest fire, or be taken away
by woodmen, or eaten by white ants, — or perhaps
might never germinate. Suppose now that none of
these things happened to that seed, and suppose that
it did germinate, and that the monsoon made it grow
apace, so that a creeper sprouted — tender, young,
downy, and clinging — which fastened on to that sal-
tree. Why, the resident deity might then think, did
my friends and kinsfolk assemble to allay my alarm
with cheerful . . . might never germinate ? Pleasant
indeed are the embraces of this tender, young, downy,
and clinging creeper ! Suppose now that creeper
should enfold the tree, growing into a canopy over the
top and into a dense growth beneath, till it had
strangled every mighty branch and stem. Well might
that deity then think that this was what prompted his
friends and kinsfolk to assemble to allay his alarm
with their cheerful hopes that . . . [307] might never
germinate. For, here the tree would find itself ex-
periencing anguish and torment, all because of that
creeper's seed.
It is just the same with those recluses and brahmins
who maintain and hold . . . because and by reason of
these pleasures of sense. — This is the first way of pro-
fessing a Doctrine, — the way which is pleasant for
the time being but ripens unto 111 thereafter.
As touching the second way of professing a
Doctrine, the way which is unpleasant both now and
hereafter, take the case of a devotee, naked, flouting
the decencies of life . . . (etc, as in Sutta 12) . . .
[308] down to the water punctually thrice before night-
M. i. 309. ON LIVING UP TO PROFESSIONS — I. 22 1
fall to wash (away the evil within). After this wise, in
divers fashions, does the devotee live to torment and
to torture his body ; and after death at the body's dis-
solution he passes to states of woe and suffering or to
purgatory, where he experiences anguish and torment.
— This is the second way of professing a Doctrine,
the way which is unpleasant for the time being and
ripens to pain thereafter.
As touching the third way, take the case of a man
by nature prone to passion — to wrath — to delusion — ,
who time after time suffers the pains of body and mind
which each of these three things continually breeds,
but yet — albeit with pain of body and mind, albeit with
tears and wailing — lives the higher life in all its con
summate purity. Such a man, after death, at the
body's dissolution, passes to a happy state in heaven.
— This is the third way of professing a Doctrine, the
way which is unpleasant for the time being but ripens
to be pleasant thereafter.
Lastly, take a man who is by nature not prone to
passion or wrath or delusion and who suffers there-
from no pains of body or mind, [309] but, divested of
pleasures of sense, and divested of wrong states of
consciousness, enters on, and abides in, the First
Ecstasy . . . {etc,^ as in Sutta 4) . . . the Fourth
Ecstasy, the state that, knowing neither satisfaction
nor dissatisfaction, is the consummate purity of poised
equanimity and mindfulness. Such a man, after death,
at the body's dissolution, passes to a happy state in
heaven. — This is the fourth way of professing a
Doctrine, the way which is both pleasant for the time
being and ripens to be pleasant thereafter.
These, Brethren, are the four ways to profess a
Doctrine.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XLVI. MAHA-DHAMMA-SAMADANA-
SUTTA.
ON LIVING UP TO PROFESSIONS— II.
Thus have I heard. Once when the Lord was
staying at Savatthi in J eta's grove in Anathapindika's
pleasaunce, he addressed the Hstening Almsmen as
follows : —
In general, people's wishes and desires and aims
are for a decrease in what is undesirable, disagreeable,
and unpleasant, and for an increase in what is desirable,
agreeable, and pleasant. In people with such aims
that which is undesirable, disagreeable, and unpleasant
waxes apace, while that which is desirable, agreeable
and pleasant wanes. — What do you take to be the cause
of this ?
[310] The Lord is the root and the guide and the
basis of all our ideas. We beg that the Lord may be
moved to expound the meaning of his utterance, so
that we may treasure up what we hear from him.
Then listen and pay attention, and I will speak, said
the Lord, who then went on to address the listening
Almsmen as follows : —
Take the case of an uninstructed everyday man, who
takes no count of the Noble and is unversed and
untrained in Noble doctrine ; who takes no count
of the Excellent and is unversed and untrained in
Excellent doctrine ; — such a one does not know what
to cultivate and what not to cultivate ; he does not
know what to foster and what not to foster ; he
cultivates and fosters what he should not, and fails to
cultivate and foster what he ought to cultivate and
foster, — with the result that, within him, that which is
undesirable, disagreeable, and unpleasant waxes apace,
while that which is desirable, agreeable, and pleasant
222
M. i. 311- ON LIVING UP TO PROFESSIONS — II. 223
wanes. And why ? — Because this is what happens to
one who comprehends not.
Take now an instructed disciple of the Noble, who
does take count of the Noble and is trained and versed
in Noble doctrine, who does take count of the Excellent
and is trained and versed in Excellent doctrine ; — such
a one knows what to cultivate and what not to
cultivate ; he knows what to foster and what not to
foster ; and so he does not cultivate and foster what he
should not, but cultivates and fosters what he ought to
cultivate and foster, — with the result that, within him,
that which is undesirable, disagreeable, and unpleasant
wanes, while that which is desirable, agreeable, and
pleasant waxes apace. And why ? — Because this is
what happens to one who comprehends.
There are four ways of professing a Doctrine.
The first is unpleasant for the time being and also
ripens to pain thereafter; [311] the second is pleasant
for the time being but ripens to pain thereafter ; the
third is unpleasant for the time being but ripens to be
pleasant thereafter ; and the fourth both is pleasant
for the time being and also ripens to be pleasant
thereafter.
In the first case, a man knows it not, has no
knowledge of it, and fails to discern its real nature as
unpleasant for the time being and ripening to pain
thereafter ; he cultivates it, and does not shun it. The
result is that what is undesirable, disagreeable, and
unpleasant waxes apace, while what is desirable,
agreeable, and pleasant wanes. And why ? — Because
this is what happens to one who comprehends not.
[And the like is the case too with regard to the
second profession, where what is pleasant for the time
being ripens to pain thereafter.] And why ? — Because
this is what happens to one who comprehends not.
In the third case, the man knows it not, has no know-
ledge of it, and fails to discern its real nature as un-
pleasant for the time being but ripening to be pleasant
thereafter ; he does not cultivate it but shuns it. The
result is that what is undesirable, disagreeable, and
224 XLVI. MAHA-DHAMMA-SAMADANA-SUTTA. M. i. 312.
unpleasant waxes apace, while what is desirable,
agreeable, and pleasant wanes. And why ? — Because
this is what happens to one who comprehends not.
[And the like happens with regard to the fourth
profession, where what is pleasant for the time being
also ripens to be pleasant thereafter.] [312] And
why ? — Because this is what happens to one who
comprehends not.
To return to the first profession. If a man knows
it, has knowledge of it, and discerns its real nature as
being unpleasant for the time being and ripening to
pain thereafter ; and if he accordingly does not
cultivate it but shuns it ; — the result is that what is
desirable, agreeable, and pleasant waxes apace, while
what is undesirable, disagreeable, and unpleasant
wanes. And why ? — Because this is what happens to
one who comprehends.
[And the foregoing is the case too with regard to the
second profession, where what is pleasant for the time
being ripens to pain thereafter.] And why ? — Because
this is what happens to one who comprehends.
As regards the third profession, if a man knows it, has
knowledge of it, and discerns its real nature as being
unpleasant for the time being but ripening to be pleasant
thereafter ; and if he cultivates it and does not shun it ;
— the result is that what is desirable, agreeable, and
pleasant waxes apace, while what is undesirable,
disagreeable, and unpleasant wanes. And why ? —
Because this is what happens to one who comprehends.
[And the foregoing is the case too with regard to
the fourth profession, where what is pleasant for the
time being also ripens to be pleasant thereafter.] And
why ? — Because this is what happens to one who
comprehends.
[31 3] What is the nature of the first profession ? —
Take the case of a man who, to the accompaniment of
pain alike of body and of mind, slays, and, as a con-
sequence of slaying, experiences pain alike of body
and of mind ; or who steals — or fornicates — or lies —
or slanders — or reviles — or tattles — or covets — or is
M.i. 3M- ON LIVING UP TO PROFESSIONS — II. 225
malignant of heart — or who, to the accompaniment of
pain alike of body and of mind, has a wrong outlook,
and, as a consequence of his wrong outlook, ex-
periences pain alike of body and mind. Such a man,
after death at the body's dissolution, passes to a state
of woe and misery or to purgatory. — Such is what
is called the profession of the Doctrine which is
unpleasant for the time being and ripens to pain
thereafter.
What is the nature of the second profession ? — Take
the case of a man who, to the accompaniment of pleasure
alike of body and of mind, slays, and, as a consequence
of his slaughter, experiences pleasure alike of body
and mind ; or who steals . . . (etc., as in the preceding
paragraph) . . . [314] purgatory. — Such is what is called
the profession of the Doctrine where what is pleasant
for the time being ripens to pain thereafter.
What is the nature of the third profession ? — Take
a man who, to the accompaniment of pain alike of body
and of mind, refrains from slaying and, as a result of
his abstinence, experiences pain alike of body and
of mind ; or who refrains from stealing . . . [315] or
who, to the accompaniment of pain alike of body and
of mind, gets a right outlook, and, as a consequence of
that right outlook, experiences pain alike of body and
of mind. Such a man, after death at the body's
dissolution, passes to a happy state or to heaven. —
Such is what is called the profession of the Doctrine
which is unpleasant for the time being but ripens to be
pleasant thereafter.
What is the nature of the fourth profession ? —
Take the case of a man who, to the accompaniment of
pleasure of body and of mind, refrains from slaying . . .
(etc., as in the preceding paragraph) ... a happy state
or to heaven. — Such is what is called the profession
of the Doctrine which is both pleasant for the time
being and also ripens to be pleasant thereafter.
Such, Almsmen, are the four ways of professing the
Doctrine.
It is just as if there were a bitter gourd with poison
15
2 26 XLVI. MAHA-DHAMMA-SAMADANA-SUTTA. M. i. 316.
in it, and a man came along who wanted to live and not
to die, who wanted to be comfortable and disliked
pain ; and if people were to say to him : — There is
poison in this bitter gourd, my good man. Drink it if
you will ; [316] but, in drinking it, you won't like its
colour and odour and taste, and, when you have drunk
it, you will come by your death or deadly pain.
Suppose now that heedlessly he drank it and did not
turn away from it, disliking its colour, odour, and taste
while he was drinking it, and coming by his death or
deadly pain when he had drunk it down. — Unto this
do I liken the first profession, which is unpleasant for
the time being and ripens to pain thereafter.
Again, it is just as if there were a goblet of liquor,
all right in colour, odour, and taste, but with poison in
it, and a man should come along who wanted to live
and not to die, who wanted to be comfortable and dis-
liked pain ; and if people were to say to him : — This
goblet of liquor is all right in colour, odour, and taste,
but has poison in it. Drink it if you will ... or
deadly pain. Suppose now that heedlessly he drank it
and did not turn away from it, liking its colour, odour,
and taste while he was drinking it, but coming by his
death or deadly pain when he had drunk it down. —
Unto this do I liken the second profession, which is
pleasant for the time being but ripens to pain there-
after.
Again, it is just as if there were decomposing urine ^
with divers medicaments in it, and a man with jaundice
should come along ; and if people were to say to
him : — This is decomposing urine with divers medica-
ments in it. Drink it if you will ; but, in drinking it,
you won't like its colour or odour or taste, but, when
you have drunk it, you will get well. Suppose now
that, heedfully and without turning away from it, he
were to drink it, disliking its colour and odour and
taste while he was drinking it, but getting well after he
^ Cf. Vinaya Texts (S.B.E: XIII, 174), and see Introduction
supra, p. xvii.
M. i. 317. ON LIVING UP TO PROFESSIONS — II. 227
had drunk it down. — Unto this do I liken the third
profession, which is unpleasant for the time being but
ripens to be pleasant thereafter.
Lastly, it is just as if there were a mixture of curds
and honey and ghee, and a man with dysentery should
come along, and people were to say to him : — [317]
Here is a mixture of curds and honey and ghee.
Drink it if you will ; and, in drinking it, you will like its
colour and odour and taste, and, when you have drunk
it, you will get well. — Unto this do I liken the fourth
profession, which both is pleasant for the time being
and also ripens to be pleasant thereafter. Just as,
at harvest time at the close of the rainy season, the
sun shines forth and blazes in full glory, scattering
and putting to flight the clouds of the air as he rises
high in the heavens and drives before him all murk
and gloom from the skies, — even so. Almsmen, does
this last profession of the Doctrine, which blesses both
the present and the future, shine forth and blaze in full
glory as it overpowers the Vv'rangles of the warring
hosts of recluses and brahmins.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XLVIL ViMAMSAKA-SUTTA.
STUDY OF THE TRUTH-FINDER.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, he addressed the listening Almsmen as
follows : — The enquiring Almsman who searches the
hearts of others, ought to study the truth-finder.
The Lord is the root and the guide and the basis of
all our ideas. We beg that the Lord may be moved
to expound the meaning of his utterance, so that we
may treasure up what we hear from him.
Then listen and pay attention, [318] and I will
228 XLVII. VIMAMSAKA-SUTTA. M. i. 319.
speak, said the Lord, who then went on to address the
listening Almsmen, as follows : — The enquiring Alms-
man who searches the hearts of others ought to study
the truth-finder in respect of the two states of con-
sciousness which come through eye and ear, so as to
ascertain whether in the truth-finder they occur in a
corrupt form or not. As he studies, he comes to know
that no corrupt forms of these occur. Pursuing his
study, he comes to know that in the truth-finder
such states do not occur in a mixed form. By pursuing
his study still further, he comes to know that in the
truth-finder these states of consciousness alone occur
which are wholly pure. He proceeds to examine
whether this reverend man^ has risen long since or
only recently to this excellence ; and he comes to know
that he rose thereto long ago. Thence he goes on to
examine whether this reverend man has grown
popular and is famous, and whether certain perils beset
him. — For, Almsmen, such perils do not beset an
Almsman, so long as he has not grown popular and so
long as he is not famous ; they beset him only after
he has grown popular and is famous. — Examination
shows that this reverend man is popular and famous,
but that these perils do not beset him. [319] Then
comes the further examination to settle whether the
reverend man refrains in fearlessness or through fear,
or whether it is solely by reason of passionlessness
that he eschews pleasures of sense, having eradicated
all passion ; and this examination shows that the
eradication of passion is the reason why he eschews
pleasures of sense. Should the enquiring Almsman
be asked by others what facts and evidence lead him
to aver that this reverend man eschews pleasures of
sense in fearlessness and not from motives of fear, but
because of the eradication of passion, then he would
give the right answer by replying that, whether living
1 It will be noted that the general style of a y a s m a is here
given to him who has previously been recognized as tathagata,!
but is subsequently referred to as merely a bhikkhu — i.e. tc
a.n Arahat. Cf. supra, p. 98.
M. i. 320. STUDY OF THE TRUTH-FINDER. 2 29
in the Confraternity or alone, this reverend man —
aHke in deaHng with rich and poor, with teachers of
confraternities, with those patently covetous or with
those by covetise undefiled — never looks down on a
man for that. Face to face, and from the Lord's own
lips, have I been assured that he refrains in fearlessness,
and not through fears, and that it is solely by reason
of passionlessness that he eschews pleasures of sense,
having eradicated all passion.
Moreover, the truth-finder himself should be asked
the direct questions whether in him the states of con-
sciousness which come through sight and hearing
occur (a) in a corrupt form, (d) in a mixed form, or
(c) in entire purity. And, answering aright, the truth-
finder will answer that these states occur never in a
corrupt or mixed form but always in entire purity ; —
this is the track I tread, this is the realm in which I
move, and therewithal I harbour no cravings.
When such are a teacher's words, a disciple is right
to go to him for instruction in his Doctrine, That
teacher expounds the Doctrine, — more and more,
higher still and higher, until at last it embraces all
that is foul and all that is fair, with all their mutual
antagonism. And as the teacher gradually thus ex-
pounds the Doctrine, so gradually therein does that
Almsman, by insight into this or that state of conscious-
ness, [320] reach perfection in them all, and win the
belief in his teacher that — the Lord is all-enlightened ;
right well has he made his Doctrine known ; his Con-
fraternity walks in righteousness. If others should
ask him on what facts and evidence he bases this
belief, then, if he gives the right answer, he would
reply that, as the teacher gradually expounded the
Doctrine, so gradually therein had he, by insight into
this or that state of consciousness, reached perfection
in them all and won the belief in his teacher which
made him say that the Lord was all-enlightened, that
right well had he made his Doctrine known, and that
his Confraternity walked in righteousness. If any
man's faith in the truth-finder is planted, rooted, and
230 XLVIII. KOSAMBIYA-SUTTA. M. i. 321.
established by the foregoing researches and in the
foregoing sentences and in the foregoing words, then
such faith is styled reasoned, based on insight,
assured, — impregnable to recluse or brahmin, god,
Mara, Brahma or anyone else in the universe.
This, Almsmen, is the way to study a truth-finder's
states of consciousness ; and it is thus that the truth-
finder is studied aright in the laws of his being.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XLVIII. KOSAMBIYA-SUTTA.
AMITY AND ITS ROOT.
Thus have I heard. Once, when the Lord was
staying at Kosambi in the Ghosita pleasaunce, dis-
putes were rife in Kosambi among the Almsmen, who
were living in a state of uproar and contention, hurling
taunts at one another ; — they could not win one
another over, nor would they themselves be won over,
to accord and agreement. This having been [321J
reported by an Almsman to the Lord, he bade an
Almsman summon those Almsmen in his name to
his presence. When they had duly come and had
taken their seats to one side after due salutation, he
asked them whether the report of their disputes was
true ; and, on their admitting it, he said : — ^While you
are thus disputing, are you instant — both overtly and
privily — in acts and in words and in thoughts of good-
will towards your fellows in the higher life ?
No, sir.
So it comes to this : that disputes are rife among
you ; that you are living in a state of uproar and con-
tention, hurling taunts at one another ; and that, mean-
while, you are not instant — both overtly and privily —
in acts or words or thoughts of goodwill towards your
fellows in the higher life. What, oh what, can you
know and see, you foolish people, that you dispute like
M. i. 322. AMITY AND ITS ROOT. 23 I
this and [322] never come to accord and agreement ?
Long will this enure to your hurt and harm.^
Almsmen, there are six states of consciousness — the
Lord went on to say — which, being in themselves
endearing, friendly, and respectful, conduce to accord,
harmony, concord, and unity.
(i) If an Almsman is instant in acts of goodwill —
both overtly and privily — towards his fellows in the
higher life, — this is a state, in itself endearing, friendly,
and respectful, which conduces to accord, harmony,
concord and unity.
(ii) If he is instant in words of goodwill . . . and
unity.
(iii) If he is instant in thoughts of goodwill . . .
and unity.
(iv) If he shares equally and without favour among
all his virtuous fellows in the higher life everything"
given him that is lawful and lawfully received, down to
the last crumb in his bowl, — this too is a state, in
itself endearing, friendly, and respectful, which con-
duces to accord, harmony, concord, and unity.
(v) If, both overtly and privily, an Almsman lives
among his fellows in the higher life in the exercise of
these virtues, in their unbroken entirety, and without
flaw, spot, or blemish, virtues which bestow freedom,
are lauded by sages, are unmarred (by unworthy
motives), and conduce to rapt concentration, — this too
is a state, in itself endearing, friendly, and respectful,
which conduces to accord, harmony, concord, and
unity.
(vi) If — both overtly and privily — an Almsman
lives, among his fellows in the higher life, seized of
the noble and saving creed which guides him who lives
up to it unto the utter destruction of all 111, — this too
is a state, in itself endearing, friendly, and respectful,
which conduces to accord, harmony, concord, and
unity.
1 Cf. Sutta No. 128 (infra); and see Vinaya I, 341 and II, i
(et seqq.) for sterner disciplinary measures against refractory
Almsmen.
232 XLVIII. KOSAMBIYA-SUTTA. M. i. 323.
Such are the six states of consciousness which, being
in themselves endearing, friendly, and respectful, con-
duce to accord, harmony, concord, and unity ; and of
the six the roof-tie which on high knits the six together
is the possession of the noble and saving creed which
guides him who lives up to it unto the utter destruction
of all 111.
Just as in a gabled palace the gable is the roof-tie
on high which knits the whole structure together,
— so [323] of these six states of consciousness the
roof-tie which on high knits them all together is the
possession of this noble and saving creed which
guides him who lives up to it unto the destruction of
all 111.
How does that noble idea affect this ? — Take the
case of an Almsman who — in jungle or beneath a tree
or in a home of solitude — examines himself to see
whether he harbours any still lurking predisposition
which can so predispose his heart as to debar him
from knowing and discerning things as they really are.
His heart is so predisposed, if he harbours a predis-
position to a passion for pleasure — to malevolence — to
sloth and torpor — to worry — to doubt — to centring his
thoughts on this or on other worlds — or to living in a
state of disputes and uproar, contention and the hurling
of taunts. He emerges convinced not only that he
harbours no such predisposition as would debar him
from knowing and discerning things as they really are,
but also that his mind is on the right lines for enlighten-
ment in the (Four) Truths. — This is the first know-
ledge he wins, — a knowledge noble and transcendental,
not shared by the vulgar.
Further, the disciple of the Noble asks himself
whether, by fostering and developing and enlarging
this noble and saving creed, he is gaining for himself
calm and gaining peace. Yes, he answers ; I am. —
This is the second knowledge . . . the vulgar.
Further, the disciple of the Noble asks himself
whether — outside — there is found any recluse or
brahmin who has got the noble and saving creed he
M. i. 324. AMITY AND ITS ROOT. 233
has. No, he answers; not one. — [324] This is the
third knowledge . . . the vulgar.
Further, the disciple of the Noble asks himself
whether he comports himself like one who is seized
of that noble creed. Now, one seized thereof, should
he be guilty of an offence which obviously has occurred,
straightway declares it and lays it open and bare to
his master or to sage comrades in the higher life ; and,
having so confessed his offence, keeps a watch on
himself thereafter. Just as a tiny babe that lies help-
less on its back needs but to touch a live ember with
foot or hand in order straightway to draw back the
limb, — even so one seized of the noble and saving
creed, should he be guilty . . . watch on himself
thereafter. Thus he comes to know that he does
comport himself like one who is seized of that noble
creed. — This is the fourth knowledge . . . the vulgar.
Further, the disciple of the Noble asks himself
(anew) whether he comports himself like one who is
seized of the noble and saving creed. Now, one
seized thereof, while zealous in the discharge of his
several duties — great and small — towards his comrades
in the higher life, also has a keen yearning to master
the higher virtues, the higher thinking, and the higher
love. Just as a cow with a calf always has her eye
on her calf as she browses, — even so one seized of
the noble creed, while zealous . . . higher love.
Thus he comes to know that he does comport himself
like one who is seized of that noble creed. — This is the
fifth knowledge . . . the vulgar.
[325] Further, the disciple of the Noble asks him-
self whether his is the strength of one seized of the
noble creed. Now the strength of one seized thereof
consists in recognizing and appreciating, when the
truth-finder's Doctrine and Law are being preached,
the import and the significance of the Doctrine, with
his whole heart and ears absorbed in drinking in what
he hears. Thus he comes to know that he has got the
strength of one seized of the noble creed. — This is the
sixth knowledge . . . the vulgar.
234 XLVIII. KOSAMBIYA-SUTTA. M. i. 326.
Again, the disciple of the Noble asks himself
whether his is the strength of one seized of the noble
creed. Now the strength of one seized thereof con-
sists in this that, when the truth-finder's Doctrine and
Law are being preached, he takes in knowledge of
welfare and of the Doctrine and gets the gladness
which the Doctrine brings. Thus he comes to know
that he has got the strength of one seized of the noble
creed. — This is the seventh knowledge . . . the
vulgar.
In this way is due examination made of the de-
meanour of a disciple of the Noble with his sevenfold
endowment, for the realizing of conversion's fruits ;
and those fruits appertain to a disciple of the Noble
with his sevenfold endowment.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
XLIX. BRAHMA-NIMANTANIKA-SUTTA.
BRAHMA'S APPEAL.
[326] Thus have I heard. Once when the Lord
was staying at Sfivatthl in J eta's grove in Anatha-
pindika's pleasaunce, he addressed the listening Alms-
men as follows : — ^ While I was staying once at
Ukkattha in the Subhaga grove under the great sal-
tree, Baka the Brahma conceived the pernicious view
that his world was everlasting, permanent, eternal,
complete in itself, with no rebirth thence ; that in his
world there was no birth, decay, death, rebirth thence,
or further existences, nor was there any other salvation
beyond it. Reading his thoughts, I vanished from
beneath that sal-tree to reappear in his particular
Brahma-world, — as readily as a strong man might
stretch forth his bent arm or draw back his outstretched
1 Cf. Samyutta I, 142 for the beginning of this Sutta (translated
in Vol. I, 179-182 of Kindred Sayings), See also Dialogues I, 30
and III, 26.
M. i. 327. BRAHMA S APPEAL. 235
arm. Seeing me coming some distance off, Baka
said — Come, your Excellency ; your Excellency is
welcome indeed ; it is a long time since your Excel-
lency managed to come here. This world is ever-
lasting, permanent . . . salvation beyond it.
In answer I said : — The worthy Baka the Brahma is
in error, quite in error, should he affirm that the
transitory is everlasting, that the impermanent has per-
manence, that the temporal is eternal, that the incom-
plete is complete ; that here is no birth, decay, death,
rebirth hence, or further existences, — when the exact
opposite is the case ; or should he affirm that there is
no other salvation beyond this, — when there is another
salvation beyond it.
Hereon Mara the Evil One entered into one of the
Brahma conclave and said to me : — Almsman ! Alms-
man ! forbear ; forbear ; for this Brahma is the Great
Brahma, [327] vanquisher and unvanquished, all-
seeing and all-subduing lord, paramount disposer of
life, abiding for ever, father of all creatures that are or
are to be I Before your time. Almsman, the world
has seen recluses and brahmins who have scorned and
contemned earth, water, fire, air, creatures, gods,
Pajapati, and Brahma ; — and these, at the body's dis-
solution, when their lives were cut off, have passed
thereafter to mean existences. Before your time,
Almsman, the world has seen recluses and brahmins
who have lauded and revelled in earth . . . Brahma ; —
and these, at the body's dissolution, when their lives
were cut off, have passed thereafter to excellent
existences. Therefore, I advise you to conform to
what Brahma has told you and not to be recalcitrant.
Should you be recalcitrant, it will fare with you as with
a man who with a stick tries to beat back the radiance
which is enveloping him, or who strains at the earth
for a foothold or handhold as he is in act to fall into
hell's maw. Conform to everything Brahma has said,
and do not be recalcitrant. See you not, Almsman,
his hosts seated around ?
I rejoined : — I know you, Evil One ; do not imagine
236 XLIX. BRAHMA-NIMANTANIKA-SUTTA. M. i. 328.
that I know you not. You are Mara, the Evil One ;
you have got into your grasp and into your power
Brahma and Brahma's host and Brahma's conclave ;
and you think to get me too into your grasp and into
your power ; — but I am not in your grasp, E vil One ;
I am not in your power.
Hereupon, Baka the Brahma said to me : — I, your
Excellency, affirm that the everlasting is everlasting,
[328] that the permanent is permanent, that the eternal
is eternal, that the complete is complete, that freedom
from rebirth hence is freedom from rebirth hence ; I
affirm that a realm exists where there is no birth,
decay, death, rebirth thence, or further existences, —
for, here is no birth, decay, rebirth hence, or further
existences ; and I affirm that, there being not any
other salvation beyond this, no other salvation exists.
Before your time, Almsman, the world has seen
recluses and brahmins who — for a term as long as the
whole of your life — have devoted themselves to
austerities ; and they would know whether or not there
was another salvation beyond this. Therefore, Alms-
man, I tell you that, toil and moil as long as ever you
will, you will never find any other salvation beyond this.
If you will recognize earth, water, fire, air, creatures,
gods, Pajapati, and Brahma, then will you become mine
own, reposing on me, to do as I will, and to be my elect.
I too know, Brahma, said I, that by recognizing
earth, water, and the rest, I should be yours as you
say. Yes, and also I know full well how you have
progressed to your pomp and state as the mighty,
powerful, and sovereign Baka the Brahma.
What knowledge has your Excellency of this ?
The realms of sun and moon ^ where er their rays
illumine, — yea, a thousand worlds thy sway
acknowledge, Buty — isi thine to know the lot
of beings good and bad, their whence and where ?
— I have this knowledge, Brahma, of your progress to
your pomp and state as the mighty, [329] powerful,
and sovereign Baka the Brahma.
M. i. 329- BRAHMA S APPEAL. 237
Now, there are three other planes of existence,
Brahma, which you do not know or discern, — though I
do. First, there is the Abhassara plane, from which
you came hither, though your long residence here has
made you forget it so that you do not know or discern
it, — as I do. Consequently, in higher knowledge, I
am not on a mere equality with you, much less at a
disadvantage ; — I have the advantage of you. Then
there is the Subha-Kinna plane and the Vehapphala
plane, neither of which you know or discern, — though
I do. Here again, in higher knowledge, I am not
on a mere equality with you, much less at a dis-
advantage ; — I have the advantage of you.
Because, Brahma, I have realized the earth to be
the earth it really is and have realized that something
else which is in no wise reached by earth's earthi-
ness ; — no ideas occur of earth, in the earth, from the
earth, my earth ; nor do I pay homage to earth. Here
again . . , advantage of you. And the like . . .
applies to water, fire, air, creatures, gods, Pajapati,
Brahma, the Abhassaras, the Subhakinnas, the Vehap-
phalas, the Vanquisher, the All ; — no such ideas about
them occur, nor do I pay homage to any of them.
Here again . . . advantage of you.
If that something else of your Excellency's is in no
wise reached by the all-ness of the All, take heed it
prove not merely empty and vain. — Consciousness, for
instance, which is invisible and boundless and all-
illumined, is not reached by earth's earthiness, or by
water's wateriness, or by anything else in your list ! —
And now I vanish from your Excellency's view.
Vanish if you can, Brahma.
But, for all his protestations, Baka could not vanish !
Hereupon, I told him that I would vanish from his
sight.
Vanish, if you can, — said he.
Then, Almsmen, by the exercise of such magical
powers as would let Brahma and his host and conclave
hear me without seeing me, I disappeared, repeating
these lines : —
238 XLIX. BRAHMA-NIMANTANIKA-SUTTA. M. i. 330.
Marking what dangers life beset^ how life
still dogs the nihilist, no further court
paid I to life nor craved for life on life.
Astounded at the marvel and wonder, Brahma with
his host and conclave exclaimed : — Marvellous and
wonderful is the magic power and might of the recluse
Gotama! Never before was seen or reported any-
other recluse or brahmin of such power and might as
Gotama, the Sakyan who left his Sakyan home to be a
Pilgrim. A generation that delights in living and is
given over to delighting and revelling in living, has
seen him grub and stub up existence by the roots !
Entering now into one of Brahma s conclave, Mara,
the Evil One, said to me: — If your Excellency has
come to this knowledge and to this enlightenment, do
not communicate it to followers or Pilgrims ; do not
expound your Doctrine to them ; yearn not for fol-
lowers or Pilgrims. Before you, there have been
recluses and brahmins in the world who, professing to
be Arahats all-enlightened, communicated and ex-
pounded their Doctrine to the followers and Pilgrims
for whom they yearned ; and the result of this has been
that, at the body's dissolution when their life was cut
off, they passed thereafter to mean existences. Before
you, there have been recluses and brahmins in the
world who. professing to be Arahats all-enlightened,
[331] refused to communicate and expound their
Doctrine to followers and Pilgrims, for whom they had
no yearning ; and the result of this has been that, at
the body's dissolution when their life was cut off, they
passed thereafter to excellent existences. Therefore,
Almsman, I advise you not to trouble but to live com-
fortably here and now. Silence is best ; do not preach
to others.
I rejoined : — I know you. Evil One ; do not imagine
that I know you not. You are Mara, the Evil One.
It is out of no goodwill, but out of ill-will, that you
give me this advice, — because you think that those to
whom I preach my gospel will pass out of your range.
M. i. 332. THE REBUKE TO MARA. 239
Though they professed to be all-enlightened, those
recluses and brahmins of yours were not so ; — I pro-
fess to be all-enlightened, — and am. Evil One, the
truth-finder is one and the same, whether preaching
his Doctrine to followers or not, whether communi-
cating it or not. And why i* — Because in the truth-
finder all those Cankers which are of impurity, which
lead to re-birth, entail suffering, ripen unto sorrow,
leaving behind a heritage of birth, decay, and death, —
all these have been grubbed up by the roots, like a
bare cleared site where once a palm-tree grew, things
which once have been and now can be no more.
Such, Almsmen, was Mara's failure to cajole me and
Brahma's appeal. So this homily's title is Brahma's
appeal.
L. MARA-TAJJANIYA-SUTTA.
THE REBUKE TO MARA.
[832] Thus have I heard. Once while the vener-
able Maha Moggallana was staying in the Bhagga
country at Surhsumara-gira in Bhesakala wood in the
deer-park, he was pacing to and fro in the open when
Mara, the Evil One, entered his belly and got into his
stomach. Wondering to himself why his belly should
feel as heavy as if he had had a meal of beans,
Moggallana, his walk over, went to his cell and sat
down to think it out by himself. Detecting Mara's
presence in his inside, he exclaimed : — Begone, Evil
Mara ; begone ! Do not annoy a truth-finder or a
truth-finder's disciple, lest you lay up for yourself
enduring hurt and harm.
Thought Mara to himself : — This recluse says all
this without knowing or discerning that it is I. Why,
even his master would take time to know it was I ; and
how should this disciple know ?
Hereon, Moggallana said : — Yes, I know you, Evil
One. Imagine not that I do not. You are Mara,
Evil One ; and you are thinking that it was without
240 L. MARA-TAJJANIYA-SUTTA. M. i. 333.
knowing or discerning that it was you, that I bade you
begone and not annoy a truth-finder or a truth-
finders disciple, lest you should lay up for yourself
enduring hurt and harm ; but you imagine that even
my master would take time to know it was you ; and
how should a disciple know ?
So this recluse really does know and discern that it
is I, thought Mara ; and he [333] issued from Mog-
gallana's mouth and perched on the crutch to hold the
door-bar. Seeing him perched there, and informing
him that there too his presence was detected, Mog-
gallana said : — In bygone days. Evil One, I myself
was a Mara, Dusi by name ; Kali was my sister s
name ; you were her son and so my nephew. Now in
those days Kakusandha had appeared in the world as
the Arahat all-enlightened, — with Vidhura and Sanjiva
as his two chief disciples, a noble pair. Among all
Kakusandha's disciples there were none who could
compare with the reverend Vidhura as a preacher of
the Doctrine ; and so he got his name of Vidhura (the
peerless). The reverend Sanjiva, on the other hand,
dwelling in the wilds or beneath trees or in the homes
of solitude, attained without difficulty to cessation of
feelings and perception, and in this ecstatic state was
sitting under a tree. Here, as he sat without feelings
or perception, he was seen by neatherds, goatherds,
ploughmen, and wayfarers, who marvelled exceedingly
at the sight of the recluse — sitting there dead, as they
deemed — and set about burning the body. So they
collected bracken and sticks and dry cowdung which
they heaped over Sanjiva's body, lit the pile, and went
their way. Rising from his trance when night had
passed away, Sanjiva shook his raiment and in the
morning early, duly robed and bowl in hand, went into
the village for alms. At the sight of him on his
rounds, the neatherds, goatherds, ploughmen, and way-
farers marvelled exceedingly to see the recluse whom
they had deemed to be sitting there dead, now alive
again and quick once more ; [334] and thus he got the
name of Sanjiva (Quick).
M. i. 335- THE REBUKE TO MARA. 24 1
Thought Dusi the Mara : — I know neither the
whence nor the whither of these virtuous and good
Almsmen. Come, let me enter Into the brahmin-
householders and Incite them to denounce, abuse,
revile, and harry these virtuous and good Almsmen so
that, being thus despitefully treated, they may haply
change to another frame of mind and thus give me my
opening. So DusI the Mara entered into those
brahmin-householders and incited them accordingly ;
and they then proceeded to denounce, abuse, revile,
and harry those virtuous and good Brethren in these
terms : These shavelings of recluses — who are only
black riff-raff, sprung from the feet of our kinsman
Brahma — while professing to be plunged in ecstasies,
hunch up their shoulders and cast down their gaze in
their befuddlement as they trance and en-trance and
un-trance and de-trance. Yes ! they trance away like
the owl in trance on a bouofh — on the look-out for a
mouse ; or like the jackal in trance on the river s
bank — on the look-out for fish ; or like the cat In
trance by scrap-heap or midden — on the look-out for a
mouse ; or like the donkey, when at last his yoke is
off, in trance by the side of scrap-heap or midden.
That's the way these shavelings trance and en-trance
and un-trance and de-trance.
Evil One, the people who die in such a belief, all of
them, at the body's dissolution after death, pass to
re-birth in a doom of suffering and woe or purgatory.
[335] Then Kakusandha the Lord, Arahat all-
enlightened, addressed the Almsmen, saying : — It is
DusI the Mara who has entered into the brahmin-
householders to Incite them to denounce, abuse, revile,
and harry virtuous and good Almsmen so that, being
thus despitefully treated, they may haply change to
another frame of mind and thus give him his opening.
Be It yours to dwell with radiant good-will pervading
first one quarter of the world — then the second — then
the third — and then the fourth quarter — yea, pervading
the whole length and breadth of the world, above,
below, around, everywhere, with radiant good-will all-
16
242 L. MARA-TAJJANIYA-SUTTA. M. i. 336.
embracing, vast, boundless, wherein no hate or malice
finds a place. And, as with good-will, so, in turn, be
it yours to pervade with radiant pity, and sympathy,
and poised equanimity the whole length and breadth of
the world.
Thus exhorted and instructed by Kakusandha the
Lord, Arahat all-enlightened, those Almsmen, Evil
One, retired to the wilds or under trees or to homes of
solitude there to dwell with radiant good-will pervading
. . . poised equanimity the whole length and breadth
of the world.
Thought Dusi the Mara now : — I still know naught
of the whence or the whither of these virtuous and good
Almsmen. Come, let me enter into the brahmin-
householders and incite them to pay these Almsmen
honour and reverence, devotion and [336] worship, so
that, being thus exalted, they may haply change to
another frame of mind and thus give me my opening.
And this he did. When now he had entered into the
brahmin-householders accordingly, they paid those
virtuous and good Brethren honour and reverence,
devotion and worship.
Evil One, the people who die in such a belief, all
of them, at the body's dissolution after death, pass to
re-birth in states of bliss in heaven.
Then Kakusandha the Lord, Arahat all-enlightened,
addressed the Almsmen, saying : — It is Dusi the Mara
who has entered into the brahmin-householders to incite
them to pay virtuous and good Almsmen honour and
reverence, devotion and worship, so that, being thus
exalted, they may haply change to another frame of
mind and thus give him his opening. Yours be it to
realize the foulness of the body, and to perceive how
disgusting a thing food is, how empty of delight
the world is, and how fleeting and transitory all
things are.
Early in the day, Kakusandha the Lord, Arahat all-
enlightened, duly robed and bowl in hand, went into
the village for alms, followed by the reverend Vidhura
as his Almsman in attendance. Entering into a
M. i. zyi' THE REBUKE TO MARA. 243
brahmin lad, Dfisi the Mara flung a potsherd which
hit Vidhura's head and broke it. Albeit with broken
head streaminor with blood, the reverend Vidhura
[337] still kept following steadily on in Kakusandha's
wake. Turning full round, as an elephant turns to
gaze, Kakusandha the Lord, Arahat all-enlightened,
exclaimed — This Mara Diisi knows no bounds !
Even as he gazed, DusI passed out of that existence
and was reborn in Great Purgatory.
Evil One, Great Purgatory bears three names, —
Sixfold Contact, Meeting Spikes, and Pang-upon-
pang. Said the wardens of Purgatory to me : When
barb meets barb inside your heart, then your Excel-
lency will know you have been in torment for a
thousand years. Tormented was I, Evil One, in Great
Purgatory for many a long year, — for many hundreds
of years and thousands of years ; for ten thousand
years was I tormented in the heart of Great Purgatory,
suffering pangs that grew and grew. My body
was like a man's, but my head was like the head
of a fish.
^ You ask what helly what tormenty Dust knew,
who durst assail disciple Vidhiira
and holy Kdkicsdndha, brahmin true ?
A hundred barbs of steel it had, and each
wrought its own griding agony of pain ;
— such hell, such torment. Dust came to know,
who durst assail disciple Vidhura
and holy Kakusandha, brahmin true.
— For thine assault on me, who know so much,
who Buddhds leal disciple am, there waits,
foul fiend of darkness, vengeance dire and sure.
I know where, ageless, through the ages stand
gods Jewell' d mansions, in mid-ocean set,
shining^ resplendent, bright with dancing ny7nphs.
— For thine assault . . . vengeance dire and sure.
^ These lines occur also at Theragatha, p. 106 (transd. at p. 391
of Psalms of the Early Buddhists),
244 L- MARA-TAJJANIYA-SUTTA. M. i. 338.
At His command, while Almsmen watched around^
my toe Visakha's palace rudely shook, -^
— For thi7ie assault , . . vengeance dire and sure,
[338] By magic might, while godlings quaked with
dreadj
my toe the l^ejayanta palace rocked?
— For thine assault . . . vengeance dire and sure.
In Vej ay anta palace Sakkas self
I straitly questioned: Understandeth thou
how Cravings quelled Deliver heart of man ?
And he ^ proud Sakka, answer huinbly made,
^For thine assault . , , vengeance dire and sure,
I know who, face to face in Brahma! s halls?
thus straitly questioned Brahma : Holdest thou
today thy former views ? Or see'st thou now
how all thy heaven s glories fade away ?
And he, great Brahma, answer humbly made
that he such views no longer held, but saw
how all his heaven s glories fade and pass,
and how he erred, erred grievously, of old^
to claim eternal, everlasting life.
— For thine assault , . . vengeajice dire and sure.
I know who Merus summit won in trance^
and saw the four great continents of earth^^
with all the peoples that on earth do dwell.
— For thine assault , , . vengeance dire and sure.
No malice yet drove fire to burn a fool ;
'tis still the fool who first assails the fire
and feeds the flames his folly first provoked.
So, Mara, thou who durst assail a Saint, ^
shall burn thyself, like fools who play with fire.
^ Cf. Therdgathd, p. 105 (trans, at p. 392 of Psalms of the Early
Buddhists).
2 See Sutta 37. ^ See Sutta 49.
* Bu. refers to the Nandopananda-damana {see Jdtaka V, 65).
^ See Digha, Sutta No. 32,transd.at Dialogues III, 188 et seqq.
^ Bu. is here silent on the meaning in the text oftathagata
— " here clearly, and in the Commentary [of Dhammapala on the
Theragatha] explicitly, applied to a Thera Arahant " {Psalms,
p. 393, n. 4).]
M. i. 338. THE REBUKE TO MARA. 245
Evil thou didst who durst assail a Saint,
imagining — how fondly ! — eviCs curse to flee.
Thine evil-doing garner d stands ; and woe,
0 Death, through ages shall thy portion be I
Leave then the Buddha ; let his Almsmen be I
Thus i?i those woodlands did that Almsman rate
fell Mara, till the cowed and abject fiend,
quitting the contest, vanished out of sight.
LI. KANDARAKA-SUTTA.
AGAINST ASCETICISM.
[339] Thus have I heard. Once when the Lord was
staying at Campa by the banks of the lake (of Queen)
Gaggara with a great following of Almsmen, there
came to him Pessa, the elephant trainer's son, and
Kandaraka the Wanderer. Saluting the Lord, Pessa
took a seat to one side, while Kandaraka, after ex-
changing courteous greetings, remained standing.
Marking the universal silence of the Confraternity as
he stood there, Kandaraka said : — It is wonderful,
Gotama, it is marvellous, how you have schooled your
Confraternity, — even to that perfection which Arahats
all-enlightened reached of yore and Arahats all-
enlightened will reach in ages to come.
Yes, Kandaraka ; as it is now, so it has been of yore
and so it will be in ages to come. For, in this Con-
fraternity there are Almsmen who are Arahats, — in
whom the Cankers are eradicated, who have greatly
lived, whose task is done, who have cast off their
burthens, who have won their weal, whose bonds are
no more, who by utter knowledge have found Deliver-
ance. Here too there are Almsmen still under training,
uniformly virtuous and uniformly good in their lives,
men of understanding, with understanding shown forth
in their lives, whose hearts are stablished in the four
applications of mindfulness, as in the case [340] of an
Almsman who — realizing (i) body, (ii) feelings,
(iii) heart, and (iv) states of consciousness to be just
what they respectively are — lives the strenuous life,
purposeful and mindful, quelling all worldly hankerings
and frets.
Hereupon Pessa said: — It is wonderful, it is
246
M. i. 341. AGAINST ASCETICISM. 247
marvellous how well the Lord has indicated the four
applications of mindfulness so as to cleanse men's hearts,
to raise them above sorrow and lamentation, to
annihilate pain of body and of mind, to achieve the
system, and to realize Nirvana. Even we who live in
houses and wear the white clothes of the layman, even
we from time to time have our hearts stablished in the
four applications of mindfulness and — realizing body,
feelings, heart, and states of consciousness to be just
what they respectively are — live the strenuous life,
purposeful and mindful, quelling all worldly hanker-
ings and frets. Yes, it is wonderful and marvellous
how — in this human tangle with all its bitterness and
guile — the Lord knows man's weal and woe. For men
are indeed a tangle, whereas animals are a simple
matter. I myself can train a young elephant to
remember, whensoever he is going in or out of Campa,
to display every naughty and roguish trick he possibly
can. But those that are styled our slaves and
messengers and servants do one thing, say another,
and think a third. Yes, it is wonderful and marvellous
. . . animals are a simple matter.
Quite right, Pessa [341]. Men are indeed a tangle,
whereas animals are a simple matter. There are four
types of individuals to be found in the world. — One
torments himself and is given to self-torment ; a second
torments others and is given to tormenting others ; a
third torments himself and others, and is given to
tormenting both ; while the fourth torments neither,
and is given to tormenting neither, — dwelling, here and
now, beyond appetites, consummate, unfevered, in
bliss, and in holiness. Now which of the four, Pessa,
commends himself most to you ?
I am not drawn, sir, either to the self-tormenter or
to the tormenter of others ; nor can I commend him
who does both. The individual who commends himself
most to me out of the four is the fourth, the man who
neither torments himself nor others, who dwells, here
and now, beyond appetites, consummate, unfevered, in
bliss, and in holiness.
248 LI. KANDARAKA-SUTTA. M. i. 342.
And why, Pessa, do you not approve of the first
three ?
I do not approve of the first, sir, because he torments
and tortures himself, despite his yearnings for pleasure
and despite his repugnance to pain ; nor do I approve
of the second, because he torments and tortures others,
despite their yearnings for pleasure and repugnance to
pain ; nor of the third, because he torments and tortures
both himself and others, despite his and their yearnings
for pleasure and repugnance to pain. But [342] I do
approve of the fourth, because, tormenting and torturing
neither himself nor others, he dwells, here and now,
beyond appetites, consummate, unfevered, in bliss, and
in holiness. — And now, sir, I must be going, for I
have much to do and attend to.
Do not let me detain you, Pessa.
So, with grateful thanks to the Lord for what he
had heard, Pessa, the elephant trainer's son, rose up,
saluted, and withdrew with deep veneration.
Pessa had not been gone long when the Lord said : —
Pessa, Almsmen, is informed and has great under-
standing. Had he but sat on a little longer, while I
set out in detail the distinctions between the four types
of individual, he would have carried away with him
what would have profited him greatly.
Now, Lord, is the time for that ; now is the time.
Blessed One ; the Almsmen will treasure up the Lord's
utterance.
Then the Lord proceeded to address the listening
Almsmen, as follows :
What kind of individual is he who torments himself
and is given to self-torment i^ — Take the case of an
individual who, naked, flouting the decencies of life, . . .
(etc, as in Sutta No. 12) . . . [343] to wash (away
the evil within). — Such are the divers ways in which he
is given to tormenting his body. Such a man is said
to torment himself and to be given to self-torment.
What kind of individual is he who torments others
and is given to tormenting others i^ — Take the case of
the individual who butchers sheep or sticks pigs, or
M. i. 344. AGAINST ASCETICISM. 249
who is a fowler, deer-stalker, hunter, fisherman, robber,
€ut-throat, or gaoler, or who follows any other cruel
trade.— Such a man is said to torment others and to
be given to tormenting others.
What kind of individual is he who torments himself
and others too ? —
^ Take the case of an individual who becomes an
anointed king of Noble race, or a brahmin magnate.
East of the town, he orders the building of a new
sacrificial hall, into which — after first cutting off his
hair and beard and donning the rough pelt of a black
antelope — he goes with his queen-consort and his
brahmin chaplain, with his body anointed with ghee
and oil, and scratching his itching back with an
antler. His bed is grass and leaves strewn on the
bare ground. For the whole party, there is only one
solitary cow, with a calf by her side, which must be
coloured precisely like its mother ; and on this solitary
cow's milk [344] the king has the first call, the queen-
consort takes the second turn, the brahmin the third,
the fourth makes the fire-oblation, while the calf has
to get along on what is left. Says the king :
Let there be slain for the sacrifice so many bulls, so
many steers, heifers, goats, and rams. Let there be
felled so many trees for sacrificial posts. Let so much
kusa grass be cut to strew round the sacrificial spot.
And all persons known as slaves, messengers, and
servants, harried by stripes and fear, then set about
the preparations with tearful faces and voices of
lamentation. — Such a man is said to torment himself
and others, and to be given to tormenting both.
Lastly, what kind of individual is he who, tormenting
neither himself nor others, dwells, here and now,
beyond appetites, consummate, unfevered, in bliss,
and in holiness? — Take the case that there appears
here in the world a truth-finder, Arahat all-en-
^ This Buddhist satire depicts, not unfaithfully, the brahmin
ritual enjoined for a yajamana who wishes to perform Soma-
sacrifices, — as described by Hillebrandt in his Ritual-litteratur
<in Biihler's Grundriss) p. 125 ff.
250 LI. KANDARAKA-SUTTA. M. i. 345.
lightened . . . (etc., as in Sutta No. 27) . . , [345-7]
enters on, and abides in, the First Ecstasy with all its
zest and satisfaction, a state bred of inward aloofness
but not divorced from observation and reflection ; — and
he successively attains to the Second, Third, and
Fourth Ecstasies.
With heart thus stedfast, thus clarified and purified,
clean and cleansed of things impure, tempered and apt
to serve, stablished and immutable, — it is thus that he
applies his heart to the knowledge which recalls his
own earlier existences. He calls to mind his divers
existences in the past, — a single birth, and then two
. . . (and so on to) a hundred thousand births, many
an aeon of disintegration of the world, many an aeon of
its redintegration, and again many an aeon both of its
disintegration and of its redintegration. In this or that
existence, he remembers, such and such was his name,
his clan, his class, his diet, his joys and sorrows, and
his term of life. When he passed thence, he came by
such and such subsequent existence, wherein such and
such was his name and so forth ; [348] and thence he
passed to his life here. — Thus does he call to mind his
divers existences of the past in all their details and
features.
That same stedfast heart he now applies to know-
ledge of the passage hence, and re-appearance else-
where, of other beings. With the Eye Celestial . . .
(etc., as in Sutta No. 4) . . . made their appearance in
states of bliss in heaven.
That same stedfast heart he next applies to the
knowledge of the extirpation of Cankers. He com-
prehends, aright and to the full. 111, the origin of 111,
the cessation of 111, and the course that leads to the
cessation of 111 ; he comprehends, aright and to the full,
which the Cankers are, with their origin, cessation, and
the course that leads to their cessation. When he
knows this and when he sees this, then his heart is
Delivered from the Canker of sensuous pleasure, from
the Canker of continuing existence, and from the
Canker of ignorance ; and to him thus Delivered comes
M. i. 349- THE PORTALS OF NIRVANA. 25 I
the knowledge of his Deliverance in the conviction —
Rebirth is no more ; I have lived the highest life ; my
task is done ; and now for me there is no more of what
I have been. — Such a man is said to torment neither
himself nor others, and not to he given [349] to
tormenting either himself or others, but to dwell, here
and now, beyond appetites, consummate, unfevered, in
bliss and in holiness.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
LIL ATTHAKA-NAGARA SUTTA.^
THE PORTALS OF NIRVANA.
Thus have I heard. Once when the reverend
Ananda was staying at Vesali in the hamlet of Beluva,
the householder Dasama of Atthaka Town, who had
gone to Pataliputta on some business or other, came
to an Almsman in the Kukkutapleasaunceand, seating
himself after salutations, asked where Ananda was
staying, as he would like to see him. Being informed
that Ananda was staying at Vesali in the hamlet of
Beluva, Dasama, after finishing his business at Patali-
putta, proceededto Vesali and the hamlet of Beluva,
where he found Ananda. Seating himself after saluta-
tions, Dasama asked Ananda this question :— Has the
Lord who knows and sees, the Arahat all-enlightened,
indicated one particular state of consciousness whereby
an Almsman who lives the strenuous life purged of
self, either finds Deliverance for his prisoned heart, or
sees the extirpation of Cankers hitherto rampant, or
wins at last that utter peace which was not his before ?
Yes, he has.
[350] What is it ?
Take the case, householder, of an Almsman who,
divested of pleasures of sense, and divested of wrong
* Identical with the Sutta at Anguttara V, 342-7.
252 LII. ATTHAKA-NAGARA-SUTTA. M. i. 351.
States of consciousness, enters on, and dwells in, the
First Ecstasy with all its zest and satisfaction, a state
bred of inward aloofness but not divorced from obser-
vation and reflection. Reflecting that this First
Ecstasy is only a product, evolved by thought, he
comes to know that all products evolved by thought
are fleeting and must cease. Taking his stand on this,
he attains to extirpation of Cankers, or, if he does not
attain this, then by his passion for righteousness and
by his delight in righteousness he destroys the Five
Fetters which entail re-birth and is translated hereafter
to realms above, from which he will never return again
to earth but will there win his Nirvana. — This is a
state of consciousness indicated by the Lord who
knows and sees, the Arahat all-enlightened, whereby
an Almsman who lives the strenuous life purged of
self both finds Deliverance for his prisoned heart, and
sees the extirpation of Cankers hitherto rampant, and
wins at last that utter peace which was not his before.
Further, an Almsman, rising above observation and
reasoning, successively enters on, and abides in, the
Second — the Third — and the Fourth Ecstasies. Re-
flecting that each of these also is only a product,
evolved by thought, he comes to know that all pro-
ducts . . . utter peace which was not his before.
[351] Further, an Almsman dwells with radiant
good-will pervading one quarter of the world — a second
— a third — and then the fourth quarter, pervading the
whole length and breadth of the world — above, below,
around, everywhere — with radiant good-will, all-em-
bracing, vast, boundless, wherein no hate or malice
finds a place. And, as with good-will, so in turn he
pervades with radiant pity — and sympathy — and poised
equanimity the whole length and breadth of the world.
Reflecting that each of these four also is only a pro-
duct, evolved by thought, he comes to know that all
products . . . [352] utter peace which was not his
before.
Further, by passing altogether beyond perception of
material objects, by ceasing from perception of sense-
M. i. 353- THE PORTALS OF NIRVANA. 253
reactions, and by not heeding perception of differences,
an Almsman comes to hold space to be infinite and so
enters on, and abides in, the plane of infinity of space.
Or, by passing altogether beyond this plane, the
Almsman comes to hold consciousness to be infinite
and so enters on, and abides in, the plane of infinity of
consciousness. Or, by passing altogether beyond this
plane, the Almsman comes to hold that Naught is
and so enters on, and abides in, the plane of Naught.
Reflecting that each of these three planes also is only
a product, evolved by thought, he comes to know that
all products . . . utter peace which was not his before.
At the close of these words, the householder Dasama
from Atthaka Town said to Ananda : — Just as a man
who, being in quest of a single treasure-trove, should
at one haul find eleven, [353] even so have I, in my
quest for a single portal to Nirvana, been told of
eleven portals. Just as a man with an eleven-doored
house, could, if a fire broke out, escape to safety by any
single one of those eleven doors, even so shall I be
able to escape to safety by any single one of these
eleven portals of Nirvana. Those of other creeds will
always look for a fee for the teacher ; so why should
not I show worship to the reverend Ananda ?
So, assembling together the Almsmen from Patali-
putta and Vesali, Dasama provided them with an excel-
lent meal of food both hard and soft, which he served
to them with his own hands, till all had had their
fill. Moreover, he presented two lengths of cloth to
each Almsman for apparel, but a suit of three robes to
the reverend Ananda, for whom further he caused a
cell to be built at a cost of five hundred pieces.
254 LHI. SEKHA-SUTTA. M. i. 354.
LIII. SEKHA-SUTTA.
HOW TO BECOME AN ADEPT.
^Thus have I heard. Once when the Lord was
staying among the Sakyans at Kapilavatthu in the
Banyan pleasaunce, the Sakyans of that city, who had
got a new hall, never occupied so far by recluse or
brahmin or any human being, came to the Lord, and,
after salutations, took their seats to one side, telling
him of their brand-new hall and inviting him to use it
first, and then they would use it afterwards themselves ;
if he would only consent, that would long enure to
their [354] weal and welfare. By silence the Lord
consented ; and, on his consenting, those Sakyans rose
and with deep obeisance withdrew to complete pre-
paring the hall for occupation, — setting out seats,
plantmg tubs of water about, and getting lamps and
oil ready. When they had finished, they came and
stood by him to tell the Lord they awaited his pleasure.
Duly robed and bowl in hand, the Lord, with the Con-
fraternity, proceeded to the hall, bathed his feet, went
in, and took his seat by the centre-post with his face
towards the East. He was followed by the Confra-
ternity who, entering the hall after bathing their feet,
seated themselves by the western wall, facing east and
with the Lord in fi-ont of them. Then came the
Sakyans who, entering the hall after bathing their feet,
seated themselves by the eastern wall, facing west and
with the Lord in front of them. Far into the night the
Lord by homily instructed, informed, helped onward,
and cheered forward those Sakyans of Kapilavatthu,
till at last he said to Ananda : Tell them, please,
about him who is in training to become an adept, and
the path he treads. Ananda assenting, the Lord had
his robe folded in four and lay down on it on his
1 The preamble of this Sutta occurs also verbatim at Samyittta
IV, 182, — ending before Ananda's lecture to the Sakyans, and
continuing instead with an address to the Almsmen by Moggal-
lana.
M. i. 355- HOW TO BECOME AN ADEPT. 255
right side in the lion-posture, foot resting on foot,
mindful and self-possessed, awaiting the moment ap-
pointed for his arising.
Addressing Mahanama the Sakyan, Ananda said : —
Take the case of a disciple of the Noble, who is
virtuous, who keeps watch and ward over the portals
of sense, is temperate in eating, vigilant, established
in the seven virtuous qualities, and is able at will —
without difficulty or trouble — to induce the Four
Ecstasies which transcend thought and confer well-
being here and now.
How, Mahanama, [355] does the disciple of the
Noble become virtuous ? — Why, by following virtue's
code, by controlling himself by the control of the
public confession ot transgressions, by keeping to the
plane of right behaviour, by viewing even trifling
offences as perilous, and by embracing and training
himself in the (ten) moral precepts. — That is how he
becomes virtuous.
How, Mahanama, does the disciple of the Noble
keep watch and ward over the portals of sense ? —
Why, by refusing, when he sees with the eye a visible
shape, to be led away by its general appearance or
particular marks, inasmuch as lack of control over
sight might let in appetites and frets, with evil and
wrong states of consciousness ; and therefore he schools
himself to keep the sense of sight under control and
under guard, and develops his control of it. And he
does the like with the five other senses. — That is how
he keeps watch and ward over the portals of sense.
How is he temperate in eating ? — Why, by taking
his food duly and advisedly, not for pleasure or delight,
nor for ostentation or display, but only to the extent
necessary to support and sustain his physical frame, in
order to shield it from hurt and to further the higher
life, resolving to put from him the old feelings and not
to let any new feelings arise, to the end that the blame-
less lot may be his and well-being. — That is how he is
temperate in eating.
How is he vigilant.'^ — Why, by purging his heart of
256 LIII. SEKHA-SUTTA. M. i. 356.
besetting tendencies, — whether by day as he paces ta
and fro or sits down, or during the first watch of the
night as he paces to and fro or sits down, or during
the middle watch of the night as he lies couched lion-
like on his right side, foot resting on foot, mindful and
self-possessed, awaiting the moment appointed for his
arising.
How is he [356] established in the seven virtuous
qualities ? — Why, (i) by faith, by that faith in the
Truth-finder's enlightenment whereby he avers that
this is indeed the Lord, Arahat all-enlightened, walking
by knowledge, blessed, understanding all worlds, the
matchless tamer of the human heart, teacher of gods
and men, the Lord of Enlightenment! (ii) Shame-
faced is he, — inwardly ashamed of wrongful acts or
words or thoughts, inwardly ashamed of harbouring
evil and wrong states of consciousness, (iii) Sensitive
is he to reproach from without, — dreading reproach
for wrongful acts or words or thoughts or for harbour-
ing evil and wrong states of consciousness, (iv) Well-
informed is he, a repository and a treasury of all he
hears ; all doctrines — beginning aright, proceeding
aright, and ending aright — which in letter and in spirit
proclaim the higher life in all its perfection and purity,
all these he learns and knows by heart ; his lips
repeat them ; his mind examines them ; his gaze pene-
trates them through and through, (v) Strenuous is he
to put away wrong states of consciousness and tO'
develop such states as are right, — always striving,
always sturdy in endeavour, always resolute in states
of consciousness which are right. (vi) Retentive of
memory is he, with a richly stored memory that recol-
lects and recalls both the doings and the sayings of
long ago. (vii) Lore is his, the lore which embraces
life's ebb and flow, the noble, penetrating lore which
leads on to the utter cessation of all 111. — That is how
he is established in the seven virtuous qualities.
And how is he able at will to induce the Four
Ecstasies ? — Why, by divesting himself of pleasures of
sense, by divesting himself of wrong states of con-
M. i. 357. HOW TO BECOME AN ADEPT. 257
sciousness, so that he enters on, and abides in, the
First Ecstasy with all its zest and satisfaction, a state
bred of inward aloofness but not divorced from obser-
vation and reflection ; by rising above observation and
reflection, so that he enters on, and abides in, the
Second Ecstasy with all its zest and satisfaction, a
state bred of rapt concentration — above all observation
and reflection — whereby the heart is focussed and
tranquillity reigns within. And so on to the Third
and Fourth Ecstasies. — That is how the disciple of
the Noble is able at will — without difficulty or trouble
— to induce the Four Ecstasies which transcend thought
and confer well-being here and now.
The disciple of the Noble who has achieved this
much [357] is said to be in training to become an
adept whose development is assured, who is able to
win forth, able to reach enlightenment, able to attain
to the peace beyond compare. It is just like a hen
with a clutch of eight, ten, or a dozen eggs, on which
she sits closely to keep them warm and hatch them
out. Even though no wish arises within her that her
chicks with beak or claw may break through the shell
and come out all right, yet they are quite able to break
through their shells and win forth all right. Even so
the disciple of the Noble who has achieved . . . peace
beyond compare.
Having won that perfection of poise and mindfulness
(which the Fourth Ecstasy brings), the disciple of the
Noble calls to mind his previous existences — a single
birth, then two . . . (etc., as in Sutta No. 4) . . . in
all their details and features. — This is the first way in
which, like the chick from the shell, he wins forth.
Having won that perfection of poise and mindfulness
(which the Fourth Ecstasy brings), the disciple of the
Noble, with the Eye Celestial which is pure and far
surpasses the human eye, sees beings in the act of
passing hence and re-appearing elsewhere . . . (etc., as
in Sutta No. 4) . . . in states of bliss in heaven. — This
is the second way in which, like the chick from the
shell, he wins forth.
17
258 LIII. SEKHA-SUTTA. M. i. 358.
Having won that perfection of poise and mindfulness
(which the Fourth Ecstasy brings), the disciple of the
Noble, by eradicating the Cankers, comes to the
Deliverance of heart and mind in which no Cankers
are ; here and now he enters on, and abides in, a
Deliverance which of and by himself he has discerned
and realized. [358] — This is the third way in which,
like the chick from the shell, he wins forth.
His conduct shows that the disciple of the Noble is
virtuous, keeps watch and ward over the portals of
sense, is temperate in eating, is vigilant, is established
in the seven virtuous qualities, and is able at will —
— without difficulty or trouble — to induce the Four
Ecstasies which transcend thought and confer well-
being here and now.
His lore shows that the disciple of the Noble can
recall to mind his own previous existences, can read
with the Eye Celestial the future destinies of beings in
act to pass hence and re-appear elsewhere, and has won
for himself Deliverance of heart and mind by eradicating
the Cankers.
A disciple of the Noble who has achieved all this
is said to be endowed with lore, with conduct, and
with the conduct that flows from lore.
It was a Brahma named the Ever-young^ who was
the author of these lines —
Witk such as prize descent, the Nobleman
stands first ; first place ''mong gods and men is his
who walks in virtue and excels i?i lore.
Now these lines, Mahanama, were rightly and not
wrongly sung and uttered by that Brahma the Ever-
young ; full of meaning and not empty are they ; and
the Lord has approved them.
Here, the Lord rose and commended what Ananda
^ For Sanankumara (interpreted here by Bu. as por-
anaka, of old) see Dialogues I, 121 and III, 93. In the verses
(which occur in each of the three other Nikayas) the possible
substitution of khattiyo for brahmano would account for
this reversion of normal brahminical doctrine and g a t h a s .
M.i. 359- TRUE RETIREMENT. 259
had told these Sakyans of Kapilavatthu concerning
training.
[359] Thus spoke the reverend Ananda with the
Master's approval. Glad at heart, those Sakyans of
Kapilavatthu rejoiced in what Ananda had said.
LIV. POTALIYA-SUTTA.
TRUE RETIREMENT.
Thus have I heard. Once when the Lord was
staying in the Anga country across the river where
there is a township named Apana, he went early in
the day, duly robed and bowl in hand, into town for
alms ; and, after his meal, on his way back from his
round, went into a wood to rest under a tree during
the heat of the day. Thither too, in the course of his
walk, came the householder Potaliya, in full attire of
long tunic and long cloak, with umbrella and sandals ;
and after courteous greetings stood to one side. As
he stood there, the Lord said to him : — There is sitting
room, householder ; be seated, if you will. Indignant
and angry at being styled a householder, Potaliya
made no answer ; nor did he answer when the Lord
repeated his invitation. But when so invited by the
Lord for the third time, the indignant and angry Pota-
liya rejoined that [360] it was neither seemly nor
proper to address him thus.
Well, householder, you have all the indications and
characteristics and marks of a householder.
But, Gotama, I have retired and given over.
How have you managed that, householder ?
Why, I have handed over to my sons as their
inheritance all my wealth and substance, all my gold
and coins of silver, — in connexion with which I no
longer issue orders what to do and what not to do, but
get just my food and clothing. That is how I have
retired and given over.
There is a difference, householder, between what
26o LIV. POTALIYA-SUTTA. M. i. 361.
you call giving over and the giving-up under the Law
of the Noble.
What, pray, is that giving-up ? — Will the Lord be
so good as to expound it to me ?
Hearken, then, householder, and pay attention ; and
I will tell you, — said the Lord, who then spoke as
follows to the listening Potaliya : —
In the Law of the Noble, there are eight states of
consciousness which conduce to giving up according to
the Law of the Noble ; and these are the eight : —
All killing should be banned by holding life sacred ;
theft should be banned by never taking what is not a
free gift ; lying should be banned by strict adherence
to truthfulness ; calumny should be banned by never
stooping to calumniate ; covetise should be banned by
uncovetousness ; taunts should be banned by never
taunting ; angry rage should be banned by placidity ;
and arrogance should be banned by humility. Such,
briefly and without detailed exposition, are the eight
states conducing to this giving up.
Would you, sir, be so good as to expound these in
detail ?
Hearken then, householder, and pay attention ; and
I will tell you, — said the Lord, who then spoke as
follows to the listening Potaliya : —
[361] When I said that all killing should be banned
by holding life sacred, I meant this, namely that the
disciple of the Noble reflects that, as his life now aims
at putting from him and renouncing those Fetters
which might lead him to take away life, he would
— were he now to take life — not only stand self-
condemned but would be censured by men of intelli-
gence, and must also, at the body's dissolution after
death, look to pass hereafter to a state of woe for his
guilt. Killing is a Fetter ; killing is an Obstacle ; but
he whose hands are innocent of blood, thereby escapes
all the destroying and consuming Cankers which blood-
guilt would entail. — That is what I meant by saying
all killing should be banned by holding life sacred.
And what is true of innocence of blood is likewise true
M. 1. 362. TRUE RETIREMENT. 26 1
in all respects of the other seven states of conscious-
ness [362/3].
[364] These then, householder, are, in detailed
exposition, the eight states of consciousness, at first
only briefly indicated by me, which, in the Law of the
Noble, conduce to giving up. But, in themselves alone
they do not make up the plenitude of universal giving-
up, according to the Law of the Noble.
What does make up that plenitude of universal
giving-up according to the Law of the Noble ? Would
the Lord please explain this ?
Hearken then, householder, and pay attention ; and
I will tell you, — said the Lord, who then spoke as
follows to the listening Potaliya : —
1. It is just as if a famished, starveling dog were to
make his way to a slaughter-house and the butcher
were there to fling him a bare bone, — scraped and
scraped till it was quite clean, without a scrap of meat
on it and with only the merest trace of blood left.
Would that dog be able therewith to allay the pangs
of his hunger ? — No, sir ; not with a bare bone like
that, toil and moil as he may. — Just in the same way
the disciple of the Noble reflects that to a bare bone
his Lord has likened pleasures of sense with all their
present discomforts and tribulation and with worse to
follow. W^hen he has seen and realized this in its full
truth, then he sheds any equanimity which is scattered
and diffused and develops only that real poise which
is one-centred and concentrated, wherein all attach-
ments to material things of the world cease for ever
and none remain.
2. It is just as if a vulture or heron or kite were to
fly up with a lump of meat and other vultures and
herons and kites were to keep on attacking it to tear
and rend it. How think you, householder? If the
bird does not promptly let go the meat, will it not be
the death of him or deadly hurt to him ? — Yes, sir. —
Just in the same way the disciple of the Noble reflects
that to a lump of meat his Lord has likened pleasures
of sense . . . [365] and none remain.
262 LIV. POTALIYA-SUTTA. M. i. 366.
3. It is just as if a man were to carry a blazing hay-
torch against the wind. How think you, householder ?
If he does not very quickly drop it, will the flame not
burn either his hand or his arm or one of his members
and so bring him death or deadly hurt ? — Yes, sir. —
Just in the same way the disciple of the Noble reflects
that to a hay-torch his Lord has likened pleasures of
sense . . . and none remain.
4. It is just as if there were a pit, a man's height
deep, filled with white-hot embers showing neither
flame nor smoke ; and a man came along who was fond
of life and did not want to die, being fond of pleasure
and averse from pain ; and as if two stalwart men each
took him by an arm and dragged him towards the
embers. How think you, householder? Would not
the man twist and turn his body now this way, now
that ? — Yes, sir ; because he would realize he would be
cast into the pit of embers and there would come by
his death or deadly hurt. — Just in the same way the
disciple of the Noble reflects that to a pit of embers
his Lord has likened pleasures of sense . . . and none
remain.
5. It is just as if in a dream a man were to behold
delightful pleasaunces, delightful woodlands, delightful
prospects, and delightful lakes, none of which he could
see when he awoke. Just in the same way the disciple
of the Noble reflects that to a dream his Lord has
likened pleasures of sense . . . and none remain.
6. It is just as if, having besought the loan of other
people s wealth — [366] a smart carriage and rare jewels
and ear-rings — , a man were to appear in all this bor-
rowed splendour and bravery in the bazaar, making folk
say he must be a wealthy man, for wealthy men employ
their wealth like that ; and then the veritable owners
were to take back their property from him when and
where they met him. How think you, householder ?
Would the fellow have had enough of change of state ?
— Yes, sir ; for the owners would have taken their
property away from him. — Just in the same way
the disciple of the Noble reflects that to a loan his
M. i. 367. TRUE RETIREMENT. 26
O
Lord has likened pleasures of sense . . . and none
remain.
7. It is just as if there were a wood near a village
or township and in it a tree laden with ripe and ripen-
ing fruit but with no fallen fruit on the ground
beneath ; and a man came along who, being in need,
search, and quest of fruit, should enter the wood,
and see that loaded tree with no fruit on the ground
beneath, and bethink him that he could climb trees
and so might eat his fill and also stuff his pouch ; and
if, when he had done so, a second man, coming on a
like errand to the same tree with a sharp axe, were to
bethink him that, though he could not climb, he might
fell the tree and so eat his fill and also stuff his pouch.
How think you, householder? Would the man up
the tree climb down very quickly lest in its fall the tree
should crush his hand or foot or other member, with
[367] consequent death to him or deadly hurt ? — Yes,
sir. — Just in the same way the disciple of the Noble
reflects that to fruit hanging on a tree his Lord has
likened pleasures of sense . . . and none remain.
Arrived now at this perfection of mindfulness and
poise, the disciple of the Noble recalls to mind his
divers existences in the past, — a single birth, then two
. . . (etc. as in Sutta No. 4) ... in all their details
and features.
Arrived now at this perfection of mindfulness and
poise, the disciple of the Noble, with the Eye Celestial
which far surpasses the human eye, sees beings in the
act of passing hence and re-appearing elsewhere . . .
(etc. as in Sutta No. 4) ... in states of bliss in heaven.
Arrived now at this perfection of mindfulness and
poise, the disciple of the Noble, by eradicating the
Cankers, here and now, enters into, and abides in, the
Deliverance of heart and mind, which knows no
Cankers, and which, for and by himself, he has
discerned and realized.
And thus, householder, there comes about the pleni-
tude of universal giving-up, according to the Law of
the Noble. — Do you detect this in your own case ?
264 LIV. POTALIYA-SUTTA. M. i. 368.
Who am I, sir, by the side of this plenitude of
universal giving-up, according to the Law of the
Noble? Far, far am I from that! Hitherto, sir, I
had imagined that the Wanderers of other creeds,
inferior though they are, were superior ; I fed them,
inferior though they are, on superior food ; and set
them, inferior though they are, in the superior place.
Hitherto, I had imagined that the superiors were
inferior ; fed them, superior though they are, on inferior
food ; and set them, superior though they are, in the
inferior place. But now, sir, I shall recognize [368]
that the Wanderers of other creeds are the inferiors
which they are ; I will feed them, as being inferiors,
on inferior food ; and I will set them, as being inferiors,
in the inferior place. The Almsmen, on the other
hand, I shall now recognize as the superiors which they
are ; I will feed them, as superiors, on superior food ;
and I will set them, as superiors, in the superior place.
The Lord has inspired me with love for the Recluses,
with belief in the Recluses, and with reverence for the
Recluses. Excellent, sir; excellent! Just as a man
might set upright again what had been cast down, or
reveal what w^as hidden away, or tell a man who had
gone astray which was his way, or bring a lamp into
darkness so that those with eyes to see might see the
things about them, — even so, in many a figure, has the
Lord made his Doctrine clear. I come to the Lord as
my refuge, and to his Doctrine, and to his Confra-
ternity. I ask the Lord to accept me as a follower
who has found an abiding refuge from this day onward
while life lasts.
JIVAKA-SUTTA.
LAWFUL AND UNLAWFUL MEATS.
Thus have I heard. Once when the Lord was stay-
ing at Rajagaha in the mango-grove of Jivaka
Komarabhacca, Jivaka came to the Lord and, after
salutations, took his seat at one side, saying : — I hear
M. i. 369. LAWFUL AND UNLAWFUL MEATS. 265
it is being said, sir, that people slay animals expressly
for the recluse Gotama, who wittingly eats meat
expressly meant for him and deliberately provided for
him. Now, in so saying, are people accurately quoting
the Lord's own words and not misrepresenting him ?
Are they stating what is congruent with the Doctrine ?
And is there no plausible version of your utterance
which provokes criticism ?
[369] Those who talk like that are not accurately
quoting words of mine, Jivaka, but are wrongfully
misrepresenting me in defiance of fact. I forbid the
eating of meat in three cases, — if there is the evidence
either of your eyes or of your ears or if there are
grounds of suspicion. And in three cases I allow it, —
if there is no evidence either of your eyes or of your
ears and if there be no grounds of suspicion.
Take the case, Jivaka, of an Almsman, supported
by a village or a township, who dwells with radiant
goodwill pervading one quarter of the world — a second
— a third — and then the fourth quarter, pervading the
whole length and breadth of the world — above, below,
around, everywhere — with radiant goodwill all-
embracing, vast, boundless, wherein no hate or malice
finds a place. To this Almsman comes a householder
or his son with an invitation to to-morrow's meal. If
he so desires, the Almsman accepts, and next morning,
when the night is over, duly robed and bowl in hand,
he makes his way to the house, takes the seat set for
him, and is served with an excellent meal. No
thought comes to him that he could have wished his
host either to desist now, or to desist in future, from
furnishing so excellent a meal ; he eats his food with-
out greed or blind desire but with a full consciousness
of the dangers it involves and with full knowledge that
it affords no refuge. Do you think that at such a time
that Almsman's thoughts are set on hurting himself, or
others, or both ?
No, sir.
Is not that Almsman then eating food to which no
blame attaches .'*
266 LV. JIVAKA-SUTTA. M. i. 370.
Yes, sir. I had heard that Brahma's state is one
of good-will, and now I have direct testimony of my
own ; — for the Lord's state is one of good-will.
In the truth-finder all passion, [370] all hatred, and
all delusion that could breed hurtfulness have all been
grubbed up by the roots, like the cleared site where
once a palm-tree grew, a thing that once has been and
now can be no more. If this was the purport of your
remark, Jivaka, I agree.
Yes, sir ; that was what I meant.
Take the case of an Almsman, supported by a village
or a township, who dwells with radiant pity — sympathy
— poised equanimity — pervading one quarter of the
world — a second — . . . food to which no blame
attaches ?
Yes, sir. I have heard that Brahma's state is one of
poise. I have the testimony of my own eyes for the
Lord that his state is one of poise.
In the truth-finder all passion, all hatred, and all
delusion which could breed annoyance or dislikes or
aversions have all been grubbed up ... I agree.
[371] Yes, sir ; that was what I meant.
Whoso takes life expressly for the truth-finder or
for a disciple of his, is storing up much demerit for
himself in five respects. First, in that he orders a
particular living creature to be fetched. Secondly, in
that this living creature, by being fetched, experiences
pain of mind and body. Thirdly, in that he orders it
to be killed. Fourthly, in that, in being killed, that
living creature experiences pain of mind and body.
And fifthly, in that he offends the truth-finder or
a disciple of his by offering him what is improper.
Hereupon, Jivaka Komarabhacca said : It is won-
derful, sir ; it is marvellous ! Strictly correct is the
Almsman's eating, strictly correct and blameless.
Excellent, sir; excellent! Just as a man might set
upright again what had been cast down .• . . I ask
the Lord to accept me as a follower who has found an
abiding refuge from this day onward while life lasts.
LVI. UPALI-SUTTA.
A JAIN'S CONVERSION.
Thus have I heard. Once when the Lord was
staying at Nalanda in Pavarika's mango-grove, Nata-
putta the Nigantha was at Nalanda with a great fol-
lowing of Niganthas.
After his round for alms in the city, the Nigantha
Digha Tapassi, having finished his meal, betook him
to the grove where the Lord was, [372] and there
after courteous greetings stood to one side. As he
stood, the Lord said to him : — There is sitting room,
Tapassi; be seated, if you will. So the Nigantha
sat down on a low seat and was addressed by the Lord
as follows : —
How many kinds of acts, Tapassi, effect and start
Demerit, according to Nataputta the Nigantha ?
It is not his usage, Gotama, to employ the term
acts ; he speaks of inflictions (danda^).
How many kinds of inflictions, according to him,
effect and start Demerit ?
Three, Gotama, — those of deed, word, and mind.
Are these three distinct each from the other two ?
Yes.
Which of the three kinds in this classification does
Nataputta declare to be the most criminal in effecting
and starting Demerit ?
Those of deed, — the other two being less criminal.
Those of deed you say, Tapassi ? — Yes.
Those of deed you say ? — Yes.
Those of deed you say ? — Yes.
^ Lit. stick, and so penalty. At S.B.E. XLV, pp. xvi-xvii,
Jacobi suggests sins, while Jaini at p. xxxi of Outlines speaks of
hurtful acts. Bu. here says the Jain idea was that citta (the mano-
danda) did not come into bodily acts or into words, — which were
irresponsible and mechanical, like the stirring and soughing of
boughs in the wind.
267
268 LVI. UPALI-SUTTA. M. i. 373-
In this wise did the Lord three times pin the
Nigantha down to the issue.
[373] At this point Digha TapassI the Nigantha
said to the Lord : — And how many kinds of inflictions,
according to you, Gotama, effect and start Demerit ?
It is not the Truth-finder's usage, TapassI, to em-
ploy the term inflictions ; he speaks of acts.
How many kinds of acts, according to you, effect
and start Demerit ?
Three, TapassI, — those of deed, word, and mind.
Are these three distinct each from the other two ?
Yes.
Which of the three kinds in this classification do you
declare to be the most criminal, Gotama, in effecting
and starting Demerit ?
Those of mind, — the other two being less criminal.
Those of mind you say, Gotama ? — Yes.
Those of mind you say ? — Yes.
Those of mind you say i* — Yes.
In this wise did Digha TapassI the Nigantha pin the
Lord down to the issue. Then he rose up and went
off to Nataputta the Nigantha, who was sitting among
a large gathering of lay-folk from the village of Balaka
(noodle) with Upali at their head. When Nataputta
saw Digha TapassI a little way off, he asked where he
had come from in the heat of the day and was told
he had been with the recluse Gotama. Asking next
whether he had had a talk with him, [374] and learning
that he had, Nataputta enquired what had been their
topic. On being told the whole conversation, Nata-
putta said : — Quite right, TapassI ; quite right. You
answered Gotama like a well-informed disciple who
understands his master's teachings. For, what show
can mind's infliction make as compared with the
stupendous inflictions of deed ? Yes ; the inflictions
of deed are the most criminal in effecting and starting
Demerit, — those of word and mind being less criminal I
Said the householder Upali at this point : — Quite
right, TapassI ; quite right. You answered Gotama
like a well-informed disciple . . . less criminal. And
M. i. 375. A JAIN's conversion. 269
now I am off to refute Gotama on this issue. If he
takes his stand with me on the lines taken up by him
with the right reverend TapassI, then, point by point,
will 1 shake him to and fro and haul him about . . .
(etc., as in Sutta No. 35) . . . [375] so will I disport
myself with the recluse Gotama. I am off to refute
him on this issue.
Go then, householder, and refute him on the issue.
— I or Digha TapassI or you can do that.
Said TapassI at this point : — I do not like Upali's
going to refute Gotama, who is a cozening person,
expert in seducing others' disciples over to himself.
It is quite impossible and inconceivable, Tapassi,
that Upali should go over to be a disciple of Gotama ;
what is possible is that Gotama will come over to be a
disciple of Upali ! Go then, householder, and refute
him on the issue. — I or Digha Tapassi or you can do
that.
A second time, and even a third time did Tapassi
remonstrate, — only to be met by the same rejoinder
from Nataputta.
Yes, sir, I will go and refute him, said the house-
holder Upali, as he rose from his seat, with salutations
and profound obeisance to Nataputta the Nigantha, to
betake himself to the Lord in Pavarika's mango-grove.
[376j Arrived there, he made his salutations to the
Lord and took his seat to one side, enquiring whether
Digha TapassI the Nigantha had been there, and
whether he had had a talk, and what it had been
about. Having been told by the Lord all that had
passed between them, Upali said : — TapassI, sir,
was right, quite right. His answer to the Lord was
that of a well-informed disciple who understands his
master's teachings. For, what show can mind's
infliction make as compared with the stupendous in-
flictions of deed ? Yes ; the inflictions of deed are the
most criminal in effecting and starting Demerit, — those
of word and mind being less criminal !
If, householder, you were to speak as one grounded
in the Truth, we might have a talk about it.
270 LVI. UPALI-SUTTA. M. i. 377-
I will speak as one grounded in the Truth, sir ; let us
have a talk about it.
What think you, householder? Take the case of
a Nigantha who, being sick and ill, very ill indeed,
refuses cold water ^ and will only take warm water, so
that he dies in the act of refusing to touch cold water.
Where, according to Nataputta the Nigantha, will he
be reborn next ?
There are gods, sir, called Mind's devotees ; and it
is among these that he is reborn. And why i^ —
Because he dies in devotion to an idea.
Householder! householder! Take heed what you
are saying. What went before does not tally with
what comes later, nor does what comes later tally with
what went before. And yet you represented you could
speak as one grounded in the Truth and able to dis-
cuss it.
Albeit the Lord says this, yet the inflictions of deed
a7^e the most criminal in effecting and starting
Demerit, — those of word and mind being less criminal.
What think you, [377] householder i^ — Take the case
of a Nigantha who, being restrained with the restraint
of the fourfold check, resists evil with every form of
resistance, is absorbed in resisting evil, has shaken off
evil by resistance, and is instinct with the spirit of
resistance to evil. Suppose now that, in going out or
in coming in, he destroys the lives of numerous tiny
creatures. What, according to Nataputta, is the result
to which this ripens ?
He says it is unintentional and therefore not criminal.
But if it be intentional ?
Then it is criminal indeed.
Where does Nataputta classify intention ?
In inflictions of mind.
Householder! Householder! . . . being less criminal.
^ The Jains do not drink cold water because of the j i v a s, or
souls in it. See Dial, i, 74-5 for this and for what follows. Bu.
explains sabba-vari-varito here not only with reference
to cold water, but also (alternatively) as sabbena papa-
varanena, which is adopted in the translation infra.
M. i. 378. A JAINS CONVERSION. 27 1
What think you, householder? — Is this city of
Nalanda rich and wealthy, populous and crowded with
folk?
Yes, sir, it is.
What think you, householder ? Suppose there came
a man with a drawn sword who declared that he would
— in an instant, in a second — make all Nalanda's
living beings into one heap and one mass of flesh.
Could he do it ?
Why, ten, or twenty, or thirty, or forty, or fifty men
could not do it. What kind of a show could one sorry
individual make alone ?
What think you, householder ? Suppose there came
along a recluse or brahmin of super-normal powers and
psychic attainments who said he would make Nalanda
into a cinder by a single paroxysm of mental wrath.
Could he do it ?
[378] Yes, — ten, twenty, thirty, forty, or fifty
Nalandas. What kind of a show could one sorry
Nalanda make alone?
Householder ! Householder ! . . . being less criminal.
What think you, householder? Have you ever
heard tell who made the wildernesses of Dandaka and
Kalinga and Mejjha and Matanga ?
I have heard it was done by sages' paroxysms of
mental wrath.
Householder ! Householder ! Take heed what you
are saying. What went before does not tally with
what comes later, nor does what comes later tally with
what went before. And yet you represented you could
speak as one grounded in the Truth and able to dis-
cuss it.
I was pleased and won over by the very first of the
Lord's illustrations ; it was only because I wanted to
listen to his nimble versatility in questioning that I
thought I must maintain a hostile attitude. Wonderful,
sir ; wonderful ! Just as a man might set upright again
what had been cast down . . . [379] while life lasts.
Proceed circumspectly, householder ; it behoves
well-known men like yourself to be circumspect.
272 LVI. UPALI-SUTTA. M. i. 380.
Still more am I pleased and won over by the Lord's
last remark. For, if those of other creeds had secured
me as an adherent, they would keep on parading their
banner round Nalanda to announce that I had joined
them. But all the Lord does is to counsel me to
proceed circumspectly, as it behoves well-known men
like myself to be circumspect ! For the second time I
betake myself to the Lord as my refuge and to his
Doctrine and to his Confraternity, asking him to accept
me as a follower who has found an abiding refuge
from this day onward while life lasts.
For a long time, householder, your family has been
an unfailing well-spring for Niganthas; you will bethink
you to continue your alms to them when they come to
your doors.
Still more am I pleased and won over by the Lord's
last remark. What I had heard was that you had laid
it down that gifts were to be given exclusively to you
and your disciples but never to others and their
disciples, and that, while there was an abundant blessing
on what was bestowed on you and yours, no blessing
on what was bestowed elsewhere. Yet, now the Lord
is urging me to include the Niganthas as well in my
bounty, — a matter in which I shall observe the proper
occasion. For the third time I betake myself . . .
while life lasts.
Then the Lord delivered a progressive discourse to
Upali, namely, on giving, on virtue, on heaven, on the
perils of vanity and foulness of pleasures of sense, and
on the gains to be won by renouncing worldly things.
As soon as the Lord recognized Upali's heart to have
become [380] sound and malleable and free from the
Hindrances, uplifted and believing, then he unfolded
the exposition of the Doctrine which only the En-
lightened have elaborated, — regarding 111 and its
origin and its cessation and the Path. Just as spotless
cloth without speck or stain will readily take the dye,
even so, while he was sitting there, did the house-
holder Upali come by the pure and spotless Eye of
Truth so that he realized how whatsoever has a
M. 1. 38i. A JAIN's conversion. 273
beginning must have an end. When that he had thus
seen, won, grasped, and penetrated the Doctrine, when
he had passed beyond all doubt and had left all
questionings behind him, when certitude was his and
a direct personal conviction in the Master's teachings,
— Upali said to the Lord that now he must be going, as
he had much to do and attend to.
At your own good time, answered the Lord.
Then with grateful thanks to the Lord, Upali rose,
saluted him, and with profound obeisance betook him-
self to his own abode. Arrived there, he said to the
porter : — From to-day onward I close my doors to
male and female Niganthas ; they are open only to
men and women who are the Lord's disciples or lay-
followers. If any Nigantha comes here, stop him and
don't let him in, but tell him that I have from to-day
gone over to be a follower of the recluse Gotama ;
that I have closed my doors to male and female
Niganthas ; that my doors are open only to men and
women who are the Lord's disciples or lay-followers ;
and that, if he wants alms, he should stop where he is
and it will be brought to him.
Very good, sir, replied the porter to his master
Upali.
When it reached the ears of the Nigantha Digha
TapassI that Upali had gone over to be a follower of
the recluse Gotama, away he went to Nataputta with
the news.
It is quite impossible, TapassI, said Nataputta, that
this could happen ; what is possible is for the recluse
Gotama to go over to be a disciple of the householder
Upali.
[381] A second time, and yet a third time, did
TapassI report the fact, only to be scouted as before
by Nataputta. Shall I go, sir, said TapassI, and
ascertain for myself whether or no Upali has gone over ?
Yes, do, said Nataputta.
So Tapassi betook him to Upali's abode. Seeing
him coming some way off, Upali's porter stopped him
and would not let him in, telling that his master had
274 LVI. UPALI-SUTTA. M. i. 382.
from to-day gone over to be a follower of the recluse
Gotama ; that he had closed his doors to male and
female Niganthas; that his doors were open only to
men and women who were the Lord's disciples or lay-
followers ; but that, if Tapassi wanted alms, he should
stop where he was and food would be brought to him.
No, sir ; I do not want alms, rejoined Tapassi, who
then turned back to Naiaputta and reported that as
follows : — It is quite true, sir, that Upali has gone
over to Gotama. I told you I did not like the idea of
Upali's going to refute Gotama— who is a cozening
person, expert in seducing others' disciples over to
himself, and has indeed succeeded with Upali.
It is quite impossible and inconceivable, Tapassi,
that Upali should go over to be a disciple of Gotama ;
what is possible is that Gotama will come over to be
a disciple of Upali.
A second time, and yet a third time, did Tapassi
repeat his statement, only to be answered as before by
Nataputta, [382] — who at last added that he would go
and ascertain for himself whether or no Upali had
gone over.
Hereupon^ Nataputta betook him with a large train
of Niganthas to Upali's abode. Seeing him coming
some way off, Upali's porter . . . food would be
brought him.
My good porter, go to the householder Upali and
tell him that Nataputta the Nigantha with a large
train of Niganthas is standing in the gateway to see
him.
Yes, sir, said the porter and took the message to his
master, who directed him to put seats in the hall by
the middle door of the house. When this had been
duly done and reported to him, Upali [383] proceeded
to that hall and sat himself on the finest, best, and
choicest seat there, telling the porter now to tell Nata-
putta he could come in if he wanted to. This message
having been faithfully conveyed to him, Nataputta
made his way into the hall with his large train of
Niganthas. As he saw Nataputta advancing, the
M. i. 384. A JAINS CONVERSION. 275
householder Upali went to meet him and invite him to
be seated, ostentatiously dusting with his robe the
finest, best, and choicest seat, and then promptly sitting
down on it himself — as he said to Nataputta : There
are seats available, sir ; be seated, if you will.
Hereon Nataputta said to Upali : — You are a dolt
and a dullard, householder. After proclaiming that
you would go and refute the recluse Gotama, you
retired from the encounter in great discomfiture.
When you sallied forth you were going to refute
Gotama and to return triumphant like a gelder who
successfully returns with a pair of testicles removed or
the gouger who returns with a pair of eyeballs excised ;
— instead of which you retire from the encounter in
great discomfiture yourself, cozened by Gotama's
wizardry.
Excellent, sir, and lovely is that wizardry of his !
Were my dear kith and kin but cozened by that same
wizardry, it would be to their abiding weal and welfare
too! If all Nobles were so cozened, it would be to
their abiding [384] weal and welfare too, — as also it
would be for all brahmins and middle-class men and
peasants too, yea for all the world, with its gods,
Maras, Brahmas, recluses and brahmins, embracing all
gods and mankind I Accordingly, I will give you an
illustration ; for, an illustration often helps an intelligent
person to understand the meaning of what is said.
Once on a time, sir, there was an old and aged
brahmin, well advanced in years, who had a young
brahmin wife who was with child and nearing her
confinement. She besought her husband to buy in the
bazaar, and bring home, a young monkey to amuse
her child.
You had better wait, my dear, replied the brahmin,
till your baby has been born. Then, if it is a boy, I
will buy you a young male monkey for him to play
with, or a young female monkey, if you have a girl.
A second time the wife pressed her request and a
second time got the same answer from her husband.
But when she asked him a third time, he, because of
276 LVI. UPALI-SUTTA. M. i. 385.
his passion for his young wife, went away to the
bazaar and bought a young male monkey which [385]
he presented to his wife for her baby boy to play with.
Now go, said she, to Ratta-pani the dyer and tell
him you want this young monkey dyed a bright yellow,
thoroughly pressed all over, and suppled both inside
and out.
Because of his passion for his young wife, the
brahmin took the monkey to the dyer's and asked that
all this should be done, — only to receive the answer
that, though the monkey could be dyed, it could not
stand being pressed and suppled. — It is just the same,
sir, with the doctrine of the foolish Niganthas, which
will take colour from fools though not from the wise,
but will not stand practice or suppling. — Later on, sir,
that same brahmin came to that dyer with a couple of
lengths of new cloth to be dyed a bright yellow,
thoroughly pressed all over, and suppled both inside
and out. And the dyer told him that his new cloth
could not only be dyed but also pressed and suppled
inside and out. — It is just the same, sir, with the
Doctrine of the Lord, Arahat all-enlightened, which
will not only take colour — from the wise, though not
from fools — but will also stand practice and suppling.
Householder, this gathering, including the rulers
present, was under the impression you were a follower
of Nataputta the Nigantha. Whose follower are we
to consider you ?
At these words the householder Upali arose from
his seat and, with his outer robe over one shoulder and
the other bared, [386] stretched forth folded palms of
obeisance in the direction where the Lord was, and
said to Nataputta the Nigantha : — Hear then whose
follower I am !
I follow him, high Wisdoms faultless lord,
whose mind is tiird, triumphant o''er his foes,
purged of besetting III, stedfast in poise,
in virtue stablished, wisest of the wise,
trampling down passion. Lord immaculate.
M. i. 386. A JAIN's CONVERSION. 277
I follow him, whose tranquil mind serene,
by doubts untroubled, earthly joys disdains,
saintly and sainted, human, Tnade like men,
yet peerless, Lor d of utter purity .
I follow him, the certain guide and sure^
foremost of teachers, matchless charioteer,
pride s potent que Her, Victor^ Lord of all,
I follow him of boundless might, profound
in insight, banging peace, in lore adept,
selfmasterd^ freedom's Lord emancipate,
I follow him, who lives aloof, alone,
whose bonds a7^e broken, who in freedom dwells^
erf^ors refuter, spotless, meek, unstained
by passion. Lord of high self-mastery,
I follow him, of seven Sages last}
Being consummate,, vef^sed in threefold lore,
thought's schooled accomplished master absolute,
the potent Lord who storms the citadel?'
I follow him whose noble culture won
perfection, truth's exponent, quick to see
and store, — eschewing pleasure^ not its thrall,
the Lord beyond all cravings, passion-free,
I follow him, the blameless, rapt in thought,
whose undefiled heart no t^^ammels knows
nor bondage, void of littleness, detaclid,
consummate Lord who o'er the Flood has passed
and pilots in his train mankind across.
I follow him, th' unshackled,^ infinite
in wisdom, covetous of naught, who comes
to bless, Truth-finder without peer, the sole
and peerless. Lord of subtle 7nind abstruse.
I follow him of all- enlighten d mind,
from cravings cleansed,, unclouded^ clear ^ undimmed,
^ See list of the seven Buddhas in the 14th Sutta of the Digha
Nikaya {J)ial. II, 2-7). This pioneer list was amplified later
{Jataka I, 44) by inventing eighteen extra predecessors for
Gotama, so that he became the twenty-fifth. The Jain Mahavira
had twenty-three predecessors.
2 I.e. Indra or Sakka. The Buddhist commy. interprets this
as Sakka who gave gifts in one earlier existence after another.
Cf. Burlinghame's Buddhist Legends, Part I, p. 3^4*
278 LVII. KUKKURA-VATIKA-SUTTA. A', i. 387.
of meet oblations worthy^ chief of men ^
t/i tiJiequaird Lord of 1720/ e sty supreme.
Pray, when, householder, did you compose this
eulogy of the recluse Gotama ?
Like [387] a vast heap of divers flowers, sir, from
which a skilled garland-maker or his apprentice might
weave a garland manifold, — even so in the Lord there is
full many a beauty, yes, many hundreds of beauties,
to praise. Who will refuse praise where praise is due ?
Then and there, from the mouth of Nataputta the
Nigantha, who could riot bear to hear the Lord ex-
tolled,— there gushed hot blood. ^
LVIL KUKKURA-VATIKA-SUTTA.
OF EMULATING DOGS.
Thus have I heard. Once when the Lord was
staying among the Kojiyas — Halidda-vasana is the
name of a township of theirs — there came to him
Punna KoHyaputta who was a Bovine,^ and Seniya, a
naked ascetic (acela) who was a Canine. Punna, after
saluting the Lord, took a seat to one side, while
Seniya, after greetings of courtesy and civility,
squatted down like a dog. Said Purina to the Lord :
— this naked ascetic Seniya the Canine has set himself
an austere task ; he subsists by scavenging, and has
for a long time punctually discharged the vows of his
^ Lit. a yakkha (or fairy) worthy to receive oblations, — the
term yakkha being applied to Gotama here as it is applied to
the great Sakka in Sutta No. 37.
^ Here, as elsewhere, the Buddhist Canon makes Nataputta
predecease Gotama. These symptoms, like those of the equally
ascetic Devadatta, suggest rupture of the pulmonary blood-
vessels. Bu. says here that Nataputta was carried away on a
litter to Pava, where he died shortly afterwards.
^ To support his bovine character, says Bu., he wore horns
and a tail and affected to browse on grass. See Dhammasangani
translation, p. 261.
M. i. 388. OF EMULATING DOGS. 279
Canine vocation. What future state and what destiny-
await him ?
Stop, Punna ; proceed no further ; question me not
hereon.
A second time and yet a third time Punna repeated
his enquiry, receiving the third time this answer from
the Lord : — Though I told you I disapproved and
asked you to stop and proceed no further with your
enquiry, yet I will tell you the answer. If, Punna, a
man fully and completely develops the dog's habits,
the dog's principles of conduct, the dog's mind and
[388] the dog's behaviour, then at the body's dissolu-
tion after death he will pass to be with dogs thereafter.
But, if he holds the view that by such principles or
practices or austerities or higher life he will become a
greater or a lesser god, then he holds a false view :
and I say that the man of false views has before him
one of two future states, — namely purgatory or rebirth
as an animal. If he is lucky, he becomes a dog ; if he
is unlucky, he goes to purgatory.
At these words Seniya, the naked ascetic who was a
Canine, burst into tears and wept. Then said the
Lord to Punna : — I told you to stop and proceed no
further with your enquiries.
Said Seniya : — It is not because the Lord spoke as
he did concerning me that I weep. But oh! I have
so long and so punctually discharged the vows of my
Canine vocation ! Punna here, the Bovine, has
for a long time punctually discharged his Bovine
vows. What future state and what destiny await
him ?
Said the Lord : — Stop, Seniya; proceed no further;
question me not hereon.
A second time and yet a third time Seniya repeated
his enquiry, receiving the third time this answer from
the Lord : — Thoui^h I told you I disapproved and
asked you to proceed no further with your enquiry, yet
I will tell you the answer. If, Seniya, a man fully and
completely develops the habits of kine, the principles
of conduct of kine, the mind of kine and the behaviour
28o LVII. KUKKURA-VATIKA-SUTTA. M. i. 389.
of kine, then at the body's dissolution. . . . [389]
kine, if he is unlucky, he goes to purgatory.
At these words Punna Koliyaputta the Bovine
burst into tears and wept. Then said the Lord to
Seniya : — I told you to stop and proceed no further
with your enquiries.
Said Punna: — It is not because the Lord spoke as
he did concerning me that I weep. But oh! I have
so long and so punctually discharged the vows of my
Bovine vocation ! I have faith in the Lord that he
can so preach the Doctrine that I shall renounce my
bovine practices and Seniya his canine practices.
Give ear then, Punna, and hearken ; and I will
speak. Then to the listening Punna the Lord
began : —
I affirm four kinds of actions (kamma) which I
have independently discovered and proved. What
are the four ? — There are (i) actions which are black,
with black outcome, (ii) actions which are bright, with
bright outcome, (iii) actions which are both black and
bright, with both a black and a bright outcome, and
(iv) actions which are neither black nor bright, with
an outcome neither black nor bright, conducing to the
destruction of karma (kamma).
(i) What action is black, with black outcome ? —
Take a man who evolves a harmful complex of body,
speech or thought and passes in consequence to a
harmful realm where harmful impressions beset him,
so that he experiences feelings of harm which are
painful in the extreme, — as do beings [390] in
purgatory. Thus, from the creature proceeds its own
future state ; what it does determines what it passes
to, and the impressions which then beset it. So I say
creatures are the heirs of their own actions. — This is
action which is black, with black outcome.
(ii) What action is bright, with bright outcome i^ —
Take a man who evolves a harmless complex of body,
speech or thought and passes in consequence to a
harmless realm where harmless impressions beset him,
so that he experiences feelings devoid of harm which
M. i. 391- OF EMULATING DOGS. 28 I
are pleasant in the extreme, — as do the Subha-Kinna
gods. Thus from the creature proceeds . . . heirs of
their own actions. — This is action which is bright, with
bright outcome.
(iii) What action is both black and bright, with both
a black and a bright outcome ? — Take a man who
evolves complexes of body, speech, and thought which
are both harmful and harmless, and passes in con-
sequence to a realm at once harmful and harmless,
where both harmful and harmless impressions beset
him, so that he experiences mixed feelings, some
harmful and some harmless, — as do human beings,
some gods and some whose lot embraces suffering.-^
Thus from the creature proceeds . . . heirs of their
own actions. — This is action which is both black and
bright, with both a black and a bright outcome.
(iv) [391] Lastly, what action is neither black nor
bright, with an outcome which is neither black nor
bright, conducing to the destruction of Karma ? — In
this case, it is the mental resolve to discard all action
of the three foregoing types which is called action
which is neither black nor bright, with an outcome
which is neither black nor bright, conducing to the
destruction of Karma.
Such, Punna, are the four types of action affirmed
by me, which I have independently discerned and
proved.
Hereupon, Punna the Bovine said to the Lord: —
Wonderful, sir; wonderful! Just as . . . etc. down
to . . . may the Lord accept me as a disciple from this
day forth while life lasts.
And Seniya, the naked ascetic who was a Canine,
said the same but ended by saying : — I come to the
Lord as my refuge and to his Doctrine and to his
confraternity. Be it mine to receive admission and
confirmation as an Almsman with the Lord.
^ Bu. explains that the devas here referred to are earth's
devatas, and that the vinipdtikas in question are the vemanika-
petas.
282 LVII. KUKKURA-VATIKA-SUTTA. M. i. 392.
A former sectary of another school, Seniya, who
seeks admission and confirmation in this Doctrine and
Rule, first resides for four months, at the end of which
four months proved Almsmen admit and confirm him
as an Almsman. This is the distinction between
persons which I recognize.
If, sir, former sectaries of other schools have first to
undergo this four months' probation before their admis-
sion here, then I will reside for four months, at the end
of which period let proved Almsmen admit and confirm
me as an Almsman.
So the naked ascetic Seniya the Canine was
admitted and confirmed as an Almsman of the Lord.
And not long after his confirmation the reverend
Seniya, dwelling alone and aloof, strenuous, [392]
ardent and purged of self, after no long time won that
prize in quest of which young men go forth from home
to homelessness as Pilgrims, that prize of prizes which
crowns the higher life,— even this did he think out for
himself, realize and attain, and in this did he dwell,
convinced that for him rebirth was no more, that he
had lived the highest life, thai his task was done, and
that now for him there was no more of what he had
been. So the reverend Seniya was numbered among
the Arahats.
LVIII. ABHAYA-RAJAKUMARA-SUTTA.
OF CHOOSING ONE^S WORDS.
Thus have I heard. Once when the Lord was
staying at Rajagaha in the Bamboo-grove where the
squirrels are fed, Prince Abhaya went to Nataputta
the Nigantha and after salutations took his seat to one
side and was thus addressed by Nataputta: — Go,
prince, and confute the recluse Gotama ; it will
greatly redound to your credit and repute when people
say that Prince Abhaya has confuted him, despite all
his power and might.
M. i. 393- OF CHOOSING ONe's WORDS. 283
But how am I to do it ?
Go to him, prince, and ask hini this question : —
Would a truth-finder say anything which would be
displeasing and disagreeable to others ? If, on the
one hand, he says yes, ask him how then he differs
from the ordinary man, — who does say what is dis-
pleasing and disagreeable to others. But if he says
no, [393] then ask him how then it was that he declared
Devadatta to be a reprobate, a child of perdition,
doomed to purgatory for ages,^ and beyond all hope
of redemption, — words which angered and upset
Devadatta. This two-edged question which you will
put to him, prince, is more than he will be able either
to spew out or to swallow down. Just like a bar of
iron fastened on a man's neck which he can neither
spew out nor swallow down, even so will this two-edged
question prove to the recluse Gotama ; he will not be
able either to spew or to swallow it.
Yes, sir, said Prince Abhaya obediendy. Then,
rising from his seat he took his leave reverently of
Nataputta and betook him to the Lord, whom he
saluted before taking his seat to one side. But when
he was seated, a glance at the sun suggested to the
prince that the hour was not well-timed for achieving
his purpose that day and that he had better defer
confuting the recluse Gotama till the morrow and
under his own roof. So he invited the Lord with
three others to a meal next day ; and when by his
silence the Lord intimated his consent, the prince rose
up and departed with a reverent leave-taking. At
that night's close the Lord, duly robed and bowl in
hand, made his way early to the prince's abode and
sat down on the seat set for him. The prince provided
an excellent meal of food both solid and soft, which he
served with his own hands till the Lord had had his
fill. The Lord's meal over and done. Prince Abhaya
seated himself to one side on a lower seat and said : —
Would a truth-finder, sir, say anything which would be
displeasing and disagreeable to others ?
2 cf. Vinaya Texts III, 25^1.
284 LVIII. ABHAYA-RAJAKUMARA-SUTTA. M. i. 394.
This needs qualification, prince.
Then, sir, the Niganthas would be at fault.^
Why do you say that ?
[394] Well, sir, when I was sitting with Nataputta
the Nigantha, he said to me : — Go, prince, and confute
the recluse Gotama . . . (etc., as above) . . . Gotama
will not be able either to spew or to swallow it.
Now at that time the prince was nursing his little
boy, a babe who could not yet stand. Said the
Lord: — What [395] think you, prince.'* If, from in-
attention on your part or his nurse's, he were to get a
stick or a pebble into his mouth, what would you do
with him ?
I should remove it from him, sir. If I could not get it
away at once, I should grasp his head with my left
hand, crook a finger of my right hand and pull it out,
— even if blood flowed. And why ? — Out of pity for
the child.
Precisely in the same spirit, prince, the truth-finder
never says anything which he knows to be false,
untrue and unprofitable, and also displeasing and dis-
agreeable to others ; never says anything which he
knows to be a fact and true, but unprofitable and also
displeasing and disagreeable to others ; but, should it
be a fact and true and profitable, but also displeasing
and disagreeable to others, then the truth-finder knows
the due season to state it. He never says anything
which he knows to be false, untrue and unprofitable,
albeit pleasing and agreeable to others to hear ; never
says anything which he knows to be a fact and true
but unprofitable, albeit pleasing and agreeable to others
to hear ; but, if it be a fact and true and profitable,
while pleasing and agreeable to others to hear, then the
truth-finder knows the due season when to state it.
And why ? — Out of pity for creatures.
When, sir, learned scholars — who are Nobles or
brahmins or heads of houses or recluses — come to the
1 So Bu. (nattha Nigantha). But the P.T.S. Diet, derives
a n a s s u m (see sub v.) from anusuyati, in which case the
meaning would be : That is what I heard from the Nigantha.
M i. 396. OF CHOOSING ONe's WORDS. 285
truth-finder with a question which they have
elaborated, has the Lord previously reflected what
their question will be and what his answer will be ?
Or does he answer offhand ?
Then, prince, I will ask you a question in reply, for
such answer as you may see fit to give. What think
you ? Do you know all about the several parts of a
chariot ?
Yes, sir ; I know all about that.
What think you, prince.^ If people come to ask you
what a particular part is, have you previously reflected
[396] what their question and your answer will be .'*
Or would you answer oflliand ?
As a charioteer of repute, I am versed in all the
parts of a chariot, and my answer would come to me off-
hand.
Just in the same way, prince, when learned scholars
come to the truth-finder with a question which they
have elaborated, his answer comes to him offhand.
And why ? Because, prince, I have plumbed that
particular constituent of the Doctrine and because my
answer therefore comes to me offhand.
Hereupon, Prince Abhaya said to the Lord : —
Wonderful, sir! wonderful ! Just as a man might set
upright again what has been cast down, or reveal what
had been hidden away, or tell a man who had gone
astray which was his way, or bring a lamp into dark-
ness so that those with eyes to see might see the
things about them, — even so, in many a figure, has the
Lord made his Doctrine clear. I come to the Lord as
my refuge and to his Doctrine and to his Confraternity.
I ask the Lord to accept me as a disciple who has
found his refuge from this day forth while life lasts.
286 LIX. BAHU-VEDANIYA-SUTTA. M. i. 397-
LIX. BAHU-VEDANIYA-SUTTA.^
PLEASANT AND UNPLEASANT.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, Paficakanga the carpenter came to the
reverend Udayi, and, having seated himself after saluta-
tions, asked, How many classes of feelings does the
Lord specify ?
Three, sir, — pleasant, unpleasant and indifferent.
[397] No, Udayi, he specifies not three but only two
classes of feelings, — the pleasant and the unpleasant ; —
the indifferent he accounts as the supremely pleasant
in the case of him who has found peace. For the
second and for a third time Udayi affirmed there were
the three classes ; and a second and a third time the
carpenter insisted there were only two ; neither could
convince the other.
Their talk was heard by the reverend Ananda, who
went off to the Lord and, seating himself after saluta-
tions, related the whole of the talk Udayi and the
carpenter had had together. Said the Lord to
Ananda: — It was a quite correct statement by Udayi
which the carpenter rejected, and it was a quite correct
statement by the carpenter which Udayi rejected. I
have specified two classes of feelings ; [398] I have
specified three, five, six, eighteen, thirty-six and a
hundred and eight. I have so enuntiated the Doctrine.
Those who refuse to accept, receive and welcome from
others correct statements of it as enuntiated by me,
must be expected to come to live together in quarrels,
strife and contentions, assailing one another with
shafts of wounding speech ; whereas those who accept,
receive and welcome from others correct and accurate
statements of it as I have enuntiated it, may be
expected to live together in amity, harmony and con-
cord, without quarrelling, in happy union, viewing one
another with eyes of affection.
* Reproduced verbatim in the Sarhyutta Nikaya, IV, 223-8.
M. i. 399- PLEASANT AND UNPLEASANT. 287
Five in number, Ananda, are the pleasures of sense,
namely, material shapes apparent to the eye, sounds,
smells, taste and touch, — all of them pleasant and
agreeable and delightful, all of them bound up with
passion and lust. Every pleasant gratification which
arises from these five pleasures of sense is called
sensual pleasure.
But, I do not agree with him who should say this is
the highest pleasure creatures can experience. Why
do I not agree ? — Because, beyond this, there is a
pleasure far choicer and more excellent, — which comes
when, divested of lusts and of wrong dispositions, an
Almsman enters on and dwells in the First Ecstasy in
all its zest and satisfaction, a state bred of inward
aloofness but not divorced from observation and
reflection.
Nor do I agree with him who should say that this
latter is the highest pleasure. [399] Why not ? —
Because, beyond this, there is a pleasure far choicer
and more excellent, — which comes when an Almsman,
rising above observation and reasoning, enters on and
dwells in the Second Ecstasy. . . .
... in the Third Ecstasy. . . .
... in the Fourth Ecstasy, the state that knows
naught pleasant or unpleasant, the clarity that comes of
poise and collectedness.
Nor do I agree with him who should say that this
last is the highest pleasure. Why not i^ — Because,
beyond this, there is a pleasure far choicer and more
excellent, — which comes when, by passing altogether
beyond perception of material objects, by ceasing from
perception of sense-reactions, and by not heeding per-
ception of differences, an Almsman comes to hold space
to be infinite and so enters on and dwells in the plane
of infinity and space.
. . . plane of infinity of consciousness.
. . . plane of Naught.
[400] . . . plane of neither consciousness nor un-
consciousness.
Nor yet do I agree with him who should say this
288 LIX. BAHU-VEDANIYA-SUTTA. M. i. 400.
last is the highest pleasure. Why not ? — Because,
beyond this, there is a pleasure far choicer and more
excellent, — which comes when, by passing altogether
beyond the plane of neither consciousness nor uncon-
sciousness, an Almsman enters on and dwells in the
state in which feelings and perceptions are stilled and
laid to rest for ever.
It may be, Ananda, that Wanderers belonging to
other schools will say : — The recluse Gotama speaks of
the stilling of feelings and perceptions, and accounts
this pleasure. Why ? and how ? Your answer to such
should be that the Lord does not restrict pleasure to
pleasant feelings only ; the truth-finder ranks under
pleasure all that is pleasant wheresoever he descries it..
Thus spake the Lord. Glad at heart, the reverend
Ananda rejoiced in what the Lord had said.
LX. APANNAKA-SUTTA.
THE SOUND DOCTRINE.
Thus have I heard. Once when the Lord was on
an alms-pilgrimage in Kosala with a great company of
Almsmen, he came to a brahmin village of the Kosaians
named Sala. It came to the ears of the heads of
houses there that the recluse Gotama [^101] . , . (etc.,
as in Sutta No. 41) . . . and others again in silence.
When they were seated, the Lord asked these
brahmins whether they had got a favourite teacher in
whom they had confidence.
No, sir, was their answer.
Well, as you have not got a favourite teacher of
your own, you should embrace and fulfil the Sound
Doctrine, to your lasting happiness and welfare. And
in what does it consist ?
Among recluses and brahmins some there are who
hold and affirm that there is no such thing as alms or
sacrifice or oblations ; no such thing as the fruit and
harvest of actions good or bad ; no such thing as this
world or the next ; no such thing as either parents or
spontaneous generation ; no such thing in this world
as recluses and brahmins who have achieved success
and walk aright, who have, of and by themselves,
apprehended and realized this world and the next and
make it all known to others. Others again [402]
maintain that there are indeed such things as these.
What think you, sirs ? Are not these two schools
of recluses and brahmins diametrically opposed, one to
the other ?
Yes, sir.
Of those who hold and affirm that there are no such
things as the foregoing, it may be predicated that,
scouting the three right principles of good behaviour
in body, word and thought they will embrace and follow
the three wrong principles of bad behaviour in body,
289 19
290 LX. APANNAKA-SUTTA. M. i. 403.
word and thought. And why ? — Because such recluses
and brahmins see neither the peril, vanity and foulness
of the wrong qualities nor the blessing which comes of
Renunciation allied to sanctity. Although there is in-
deed a next world, he holds the view there is not, and
this is his wrong view ; he resolves there is not, and
this is his wrong resolve ; he says there is not, and this
is his wrong speech ; he insists there is not, and therein
goes counter to Arahats who are versed in worlds
beyond this ; he persuades others there is no next
world, and so diffuses false doctrine ; and in diffusing it
he exalts himself and disparages others. Consequently,
his earlier virtues are shed and vices are now installed ;
and this wrong view, this wrong resolve, this wrong
speech, this antagonism to the Noble,^ this diffusion of
false doctrine, this self-exaltation and this disparage-
ment of others, — all these several bad and wrong
principles thrive apace because of his wrong views.
[403] In this case a man of intelligence says to him-
self that, if there be no world to come, then this in-
dividual, at the body's dissolution after death, will fare
well ; but, if there be a world to come, will pass to a
doom of tribulation and woe or to purgatory. If, how-
ever, it be granted that there is no other world and if
it be assumed that the negative view is true, then the
individual stands condemned here and now by men of
intelligence as a bad liver, a holder of wrong views and
an apostle of vanity. But, if there is another world,
then this individual loses both ways, first by being —
here and now — condemned by men of intelligence and
secondly by passing at death to a doom of tribulation
and woe or to purgatory ; so the sound doctrine is
not embraced and followed by him ; he is one-sided ;
he misses the right conclusion.
Of those, on the other hand, who hold and affirm
that there are indeed such things as the foregoing, it
may be predicated that, scouting the three wrong
^ Here clearly the plural Ariya is a synonym for the Arahats
supra.
M. i. 404. THE SOUND DOCTRINE. 29 1
principles of bad behaviour in body, word and thought,
they will embrace and follow the three right principles
of good behaviour in body, word and thought. And
why ? — Because such recluses and brahmins see both
the peril, vanity and foulness of the wrong principles
and the blessing which comes of Renunciation allied to
sanctity. There being a next world, he holds the
view that there is, and this is his right view ; he
resolves that there is, and this is his right resolve ; he
insists that there is, and therein goes not counter to
Arahats who are versed in worlds beyond this ; he
[404] persuades others that there is a next world, and
so diffuses right doctrine, and in diffusing it neither
exalts himself nor disparages others. Consequently,
his earlier vices are shed and virtue is now installed ;
and this right view, this right resolve, this right
speech, this unison with the Noble, this diffusion of
right doctrine, this absence alike of self-exaltation and
of disparagement of others, — all these several right
principles thrive apace because of his right views.
In this case a man of intelligence says to himself
that, if there is a world to come, then this individual,
at the body's dissolution after death, will pass to a
happy state or to heaven. If, however, it be granted
that there is no other world and if it be assumed that
the negative view is true, then the individual is here
and now extolled by men of intelligence as living a
good life, holding right views, and preaching what is
salutary. But, should there be a world to come, then
this individual gains both ways, first by being here and
now extolled by the intelligent, and secondly by
passing at death to a happy state or to heaven ; so
the sound doctrine is embraced and followed by him ;
he is two-sided ; he seizes on the right conclusion.
Other recluses and brahmins there are who hold
and affirm that no evil is wrought by him who either
himself acts or causes another to act, who maims or
causes another to maim, who causes grief or misery,
who tortures or causes another to torture, who sets
folk quaking or causes another to do so, who slays.
292 LX. APANNAKA-SUTTA. M. i. 405.
who Steals, who is a burglar or a dacoit or a house-
breaker or a foot-pad or an adulterer or a liar. If, say
they, with a cleaver as sharp as a razor he were to
make a single heap and mound of flesh out of all that
lives on earth, no guilt proceeds therefrom and no
consequence of guilt ensues ; nor does guilt proceed or
ensue if he were to march to the southern bank of the
Ganges killing and slaughtering, maiming and causing
to be maimed, torturing and causing to be tortured. Nor
again, say they, if he were to march to the northern
bank of the Ganges distributing alms and causing
alms to be distributed, offering sacrifices and causing
sacrifices to be offered, — no virtue proceeds therefrom
and no consequence of virtue ensues ; no virtue pro-
ceeds or ensues from alms-giving or self-control or
temperance or from speaking truth.
Other recluses and brahmins there are who hold and
affirm [405] on the contrary that guilt does proceed in
the former case and virtue in the latter.
What think you, sirs? Are not these two schools
of recluses and brahmins diametrically opposed one to
the other ?
Yes, sir.
Of those who hold and affirm that neither guilt nor
virtue proceeds from what I have described, it may be
predicated that scouting the three right principles.
. . . Renunciation allied to sanctity. Although there
is indeed an after-effect, he holds the view there is not,
and this is his wrong view ; . . . [406] all these
several bad principles thrive apace because of his
wrong views
In this case a man of intelligence says to himself
that, if there be no after-effect, then this individual, at
the body's dissolution after death, will fare well ; but
if . . . misses the right conclusion.
Of those, on the other hand, who hold and affirm
that there are indeed such things as after-effects, it
may be predicated . . . [407] all these several right
principles thrive apace because of his right views.
In this case a man of intelligence says to himself
M. i. 407. THE SOUND DOCTRINE. 293
that, if after-effects there are, then this individual . . .
seizes on the right conclusion.
Other recluses and brahmins, again, there are who
hold and affirm that there is neither cause nor reason
either for the depravity or for the purity of creatures ;
that it is without reason or cause that they grow
depraved or pure ; that there is no such thing as
strength or will, no human courage or stedfastness ;
all creatures, all beings, all that has life, — they are all
impotent weaklings with no power of will, they are
engendered as what fate dictates, encountering pleasure
or pain within one or other of life's Six Environments.^
^ See Charpentier on * The Lesya-theory of the Jainas and
Ajivikas ' in the Sartryk in honour of K. J. Johannson (Goteborg,
igio). But the Jain 'colours' arose as the direct product of
Karma, which Makkhali is here represented as flouting. At
D. Ill, 250 only two abhijatis are particularized as colours
(the 'black' and the 'white'), but at D.A. I, 162 Bu. completes
the six (as colours) by adding blue, red, yellow and very white.
The Cy. (here) goes on to explain that — in an ascending scale — the
black or lowest are bird-fowlers, pig-stickers, fishermen, robbers,
robbers' executioners, and all others who follow cruel callings.
Buddhist almsmen are ' blue.' — It is said that these, putting
' thorns * in the Four Requisites (of an Almsman), eat them, and
so an Almsman is a * thorn-liver,' this being their creed ; or
'thorn-livers' are certain Pilgrims (pabbajita), for, in their
belief, recluses (s a man as) are 'thorn-livers.' — The 'red' are
Niganthas who wear one garment, and are reputed to be whiter
than the foregoing two classes. The ' yellow ' are lay folk who are
followers of the unclad (gihi-acela-savaka); thus they
make their own donors of requisites higher than the Niganthas.
Nanda Vaccha and Sankicca are classed as ' white,' being spoken
of as whiter than the foregoing four classes. The Ajivakas are
spoken of as 'whitest of all,' being reputed whiter than all the
others.
On our Majjhima passage, Bu. concludes his exegesis by
saying that : — first of all (p a t h a m a rh) all people are bird-
fowlers etc. In the successive stages of being purified (tato
visujjhamana) they become Sakya Recluses ; then Niganthas,
then disciples of the Ajivakas ; then Nanda etc. ; and then
Ajivakas. Such is the doctrine held. The ' white ' class is to
be explained as the converse to what has been said (of the othei
classes).
In the Sumangala-Vilasini version (I, 162), apart from minor
differences, Makkhali Gosala is added to Nanda Vaccha and
294 LX. APANNAKA-SUTTA. M. i. 408.
Other recluses and brahmins there are who hold and
affirm on the contrary that there is a cause and a
reason for depravity and for purity and that creatures
are not impotent weaklings without power of will,
dominated by fate and bound by life's hard and fast
environment.
What think you, sirs ? [408] Are not these two
schools diametrically opposed one to the other ?
Yes, sir ?
Of those who hold and affirm the hard and fast
barriers of environment, it may be predicated that,
scouting the three right principles. . . . Renuncia-
tion allied to sanctity. Although there is indeed a cause
and a reason for depravity and for purity, he holds the
view that there is not, and this is his wrong view ;
. . . all these several bad principles thrive apace
because of his wrong views.
In this case a man of intelligence says to himself
that, if there be no cause or reason, then this
individual, at the body's dissolution after death, will
fare well ; but if . . . [409] misses the right conclusion.
Of those, on the other hand, who hold and affirm
that a cause and a reason exists alike for depravity
and purity, it may be predicated ... all these several
right principles thrive apace because of his right views.
In this case a man of intelligence says to himself
that if there be a cause, then this individual . . . [410]
seizes on the right conclusion. . . .
Some recluses and brahmins, moreover, hold and
[Kisa] Sankicca, — the trio being raised from the white category
to the whitest of all, while ajivakas [and female ajiviniyo]
descend to the merely * white '; and there is no specific mention
of Samanas (as above) in connection with bhikkhus.
In adopting the two colours, black and white. Buddhism
characteristically adopts also the familiar number of six a b h i-
jatis (D. Ill, 250-1), but transmutes their meaning ethically.
Thus, a man born into a black (or dark) environment may
evolve therein (i) a black character and life or (ii) a white
character and life or (iii) Nirvana. And so also threefold
possibilities lie before the man born into a white (or bright)
environment.
M. i. 411. THE SOUND DOCTRINE. 295
affirm that there exist no Incorporeal Brahma-realms at
all, while others assert the contrary.
What think you, sirs ? Are not these two schools
diametrically opposed one to the other ?
Yes, sir.
In this case a man of intelligence says to himself
that he personally has neither seen what those affirm
who deny the existence of Incorporeal Realms, nor
discovered what those others affirm who preach the
existence of such Realms ; nor does he feel it proper,
without knowing or seeing for himself, definitely to
commit himself to one side or the other as representing
the absolute truth while all else is error. If, he says,
those speak truly who deny the existence of Incorporeal
Realms, it may be that I shall surely get hereafter to the
Corporeal Gods who are the product of mentality (mano-
maya) ; whereas if the exponents of Incorporeal Realms
speak truly, it may be that I shall surely get to the
Incorporeal Gods who are the product of perception
(sanfia-maya) ; at any rate we see that the Corporeal
results in assaults with clubs and swords, in wrangles,
strife, contentions and quarrels, and in slander and
lies, whereas nothing of the kind occurs with the In-
corporeal. Led by these reflections, he sets his course
towards viewing the Corporeal without interest and
without zest, and towards stilling it for ever.
Some recluses and brahmins there are who hold and
affirm that there is no such thing as the stilling of
continuing existence, while others again assert the
contrary.
[411] What think you, sirs ? Are not these two
schools diametrically opposed one to the other ?
Yes, sir.
In this case a man of intelligence says to himself
that he personally has neither seen what those affirm
who deny that existence can be stilled, nor discovered
what those others affirm who assert that it can ; nor
does he feel it proper, without knowing or seeing for
himself, definitely to commit himself to one side or the
other as representing the absolute truth while all else
296 LX. APANNAKA-SUTTA. M. i. 412.
is error. If, he says, those speak truly who deny that
existence can be stilled, I shall surely get to the Incor-
poreal Gods who are the product of perception ; whereas,
if those are right who say existence can be stilled for
ever, I may win Nirvana here and now ; as regards
the negative view, it is the neighbour of passion,
attachment, of cherished delight, of cleaving and
clinging to things ; while the positive view has the
precise opposites of all these things for its neighbours.
Led by these reflections, he sets his course towards
viewing all continuing existence without interest and
without zest, and towards stilling it for ever.
There are four types of individuals to be found in
the world. — First, there is he who tortures himself and
is given up to self-torture. Then there is he who
tortures others and is set on torturing them. Next,
there is he who tortures both himself and others ; while,
lastly, there is the man who tortures neither himself
nor others. And this [412] last individual, who
tortures neither himself nor others, dwells — here and
now — beyond all appetites, consummate, unfevered,
blissful and perfected.
Now, what kind of individual is he who tortures him-
self and is given up to self-torture ? — Take the case of
the individual who goes naked and flouts the decencies
of life . . . etc., as in the Kandaraka-Sutta (No. 51).
Such are the various ways in which he tortures his own
body ; and such a man is called a self-torturer, given
up to self-torture.
What kind of individual is he who tortures others
and is given up to torturing them ? — Take the case of
the individual who butchers sheep or swine . . . (etc.,
as in No. 51) . . . other cruel trade. Such a man is
called a torturer of others, given up to torturing them.
What kind of individual is he who tortures both
himself and others too ? — Take the case of the indi-
vidual who is an anointed king of the race of Nobles
. . . (etc. as in No. 51) . . . and voices of lamentation.
Such a man is called a torturer both of himself and of
others.
M. i. 413 THE SOUND DOCTRINE. 297
Lastly, what kind of individual is he who, torturing
neither himself nor others, and given to torturing
neither himself nor them, dwells — here and now —
beyond all appetites, consummate, unfevered, blissful
and perfected ?
There appears in the world here a Truth-finder,
A rahat all-enlightened . . . (etc., as in No. 51) . . .
[413] and now for me there is no more of what I have
been ! Such a man is called one who tortures neither
himself nor others and is given to torturing neither
himself nor them, but lives — here and now — beyond
all appetites, consummate, unfevered, blissful and
perfected.
At the close of these words, the brahmins of Srda
said to the Lord : — Wonderful, Gotama ; wonderful !
Just as a man might set upright again what had been
cast down, or reveal what had been hidden away, or
tell a man who had gone astray which was his way, or
bring a lamp into darkness so that those with eyes to
see might see things about them, — even so, in many a
figure, has the reverend Gotama made his Doctrine
clear. To him as our refuge we come and to his
Doctrine and to his Confraternity. We ask him to
accept us as his followers from this day forth while
life lasts.
LXL AMBALATTHIKA-RAHUL-OVADA-
SUTTA.^
AGAINST LYING.
[414] Thus have I heard. Once when the Lord
was staying at Rajagaha in the Bamboo-grove where
the squirrels were fed, and the reverend Rahula was
staying at Ambalatthika, the Lord, arising towards
eventide from his meditations, went over to Rahula,
who, seeing the Lord some way off, set a seat for him
^ This is doubtless the Sutta which Asoka commends in the
Bhabra Edict.
298 LXI. AMBALATTHIKA-RAHUL-OVADA. M. i. 415.
and water to wash his feet. Seating himself on the
seat set for him, the Lord poured water over his feet,,
while Rahula after salutations took his seat to one side.
Having still a minute drain of water in the water-
jar, the Lord said to Rahula : — Do you see this minute
drain of water ?
Yes, sir.
Minute, likewise, is the recluse-ship of those who
shrink not from deliberate lying.
Then throwing away the water, the Lord said to
Rahula : — Do you see this minute drain of water now
thrown away ?
Yes, sir.
Thrown away, likewise, is the recluse-ship of those
who shrink not from deliberate lying.
Upsetting the jar, the Lord said to Rahula : — Da
you see this jar upset ?
Yes, sir.
Upset, likewise, is the recluse-ship of those who
shrink not from deliberate lying.
Setting the jar upright again, the Lord said ta
Rahula : — Do you see this jar empty and void ?
Yes, sir.
Empty and void, likewise, is the recluse-ship of
those who shrink not from deliberate lying.
It is like, Rahula, a king's elephant with tusks as
long as the pole of a plough, a vast beast of noble
lineage, which has seen many battles and, when it
comes into battle, goes to work with its fore feet and
its hind feet, with its fore-quarters and its hind-quarters,
with its head and its ears and its tail, — but [415] keeps
its trunk out of danger. Noting this, the mahout feels
the elephant's life is not lost. But when the elephant
goes to work with its trunk too, then the mahout feels
the elephant's life is lost, for it has left undone nothing
it could do. — Just in the same way, Rahula, he who
does not shrink from deliberate lying has not — say I —
left undone any evil thing which he could do. There-
fore, you must school yourself never to lie even in jest.
What think you, Rapula ? What is a mirror for ?
M. i. 416. AGAINST LYING. 299
To reflect, sir,
In just the same way you must reflect again and
again in doing every act, in speaking every word and
in thinking every thought. When you want to do
anything, you must reflect whether it would conduce
to your or others' harm or to both, and so is a wrong
act, productive of woe and ripening unto woe. If
reflection tells you this is the nature of that contem-
plated fact, assuredly you should not do it [416j. But
if reflection assures you there is not harm but good in
it, then you may do it. If while you are doing that
act, reflection tells you it is harmful to you or to others
or to both and is a wrong act productive of woe and
ripening unto woe, abandon it. But if reflection
assures you there is not harm but good in it, then you
may go forward with it. If when you have done that
act, reflection assures you that it has conduced to your
or others' harm or to both and is a wrong act pro-
ductive of woe and ripening unto woe, then you should
declare and disclose and unfold it to your master or to
the discreet among your fellows in the higher life, and
you should henceforth develop self-control [417].
But if reflection assures you there is not harm but good
in it, then joy and gladness shall be yours as you school
yourself by day and by night in the things that are
right.
And the same holds good for speech and [418-9]
for thoughts also.
[420] All recluses and brahmins, Rahula, who in
past ages were pure in deed, word and thought, won
that purity by constant reflection. So in ages to come
will their successors win their purity, even as it is won
by recluses and brahmins to-day. Therefore, school
yourselves by constant reflection to win purity in
deed, word and thought.
Thus spoke the Lord. Glad at heart, the reverend
Rahula rejoiced in what the Lord had said.
300 LXII. MAHA-RAHUL-OVADA-SUTTA. M. i. 421.
LXII. MAHA-RAHUL-OVADA-SUTTA.
BREATHING EXERCISES.
Thus have I heard. One morning when the Lord
was staying at Savatthi in Jeta's Grove in Anatha-
pindika's pleasaunce, he went, duly robed and bowl
in hand, into the city for alms. Behind followed the
reverend Rahula, [421] duly robed and bowl in hand.
Without looking round, the Lord addressed Rahula as
follows : — All matter (rupa) — past present or future,
within or without, gross or subtile, high or low, far or
near — should be regarded with full comprehension that
' this is not mine ' — ' not I ' — * no self of mine.'
Matter only, Lord ? Only matter, Blessed One ?
Not only matter, Rahula, but also feeling, percep-
tion, the constituents and consciousness.
Who possibly, said Rahula, could go to the village for
alms on the day he has heard an exhortation from the
Lord's own lips ? And thereupon he turned back and
seated himself under a tree, cross legged and with body
erect, alert in mindfulness. Seeing him so seated, the
reverend Sariputta addressed him, saying — Aim,
Rahula, at developing the mindfulness which comes
from inhaling and exhaling, for this, if developed and
fostered, yields a rich harvest and proves of great avail.
Rising up towards evening from his meditations,
Rahula sought out the Lord and after salutations took
a seat to one side, asking how that mindfulness which
comes from inhaling and exhaling was produced and
fostered so as to yield a rich harvest and prove of great
avail.
Rahula, everything personal and referable to an
individual which is hard or solid or derived therefrom
— such as the hair of the head or body, nails, teeth,
skin, flesh, sinews, bones, marrow, kidneys, heart, liver,
pleura, spleen, lungs, inwards, bowels, stomach, faeces,
together with everything else personal and referable to
an individual which is hard or solid or derived there-
from— all this makes up what is called the personal
M. i. 422. BREATHING EXERCISES. 3OI
earth-element, and, in combination with the external
earth-element makes up the totality of the earth-
element. The right way to regard this as it really is
and to comprehend it aright, is to say — This is not
mine, This is not I, This is no self of mine. [422] So
regarding and comprehending it, a man turns from the
earth-element in disgust and loathing of heart.
What next is the water -element ? It may be either
personal or external. If personal and referable to an
individual, it embraces everything which is water or
watery or derived therefrom — such as bile, phlegm,
pus, blood, sweat, fat, tears, serum, saliva, mucus,
synovial fluid and urine, together with everything else
personal and referable to an individual, which is water
or watery or derived therefrom. All this makes up
what is called the personal water-element, and, in
combination with the external water-element, makes
up the totality of the water-element. The right way
to regard this as it really is and to comprehend it
aright is to say — This is not mine, This is not I, This
is no self of mine. So regarding and comprehending
it, a man turns from the water-element in disgust and
loathing of heart.
The fire-element similarly is either personal or
external. If personal, it embraces everything which is
fire or fiery or derived therefrom, — such as whatever
heats, consumes or burns up, or whatever wholly
transmutes food and drink in digestion, or anything
else which, being personal and referable to an
individual, is fire or fiery or is derived therefrom. All
this is called the personal fire-element, and, in com-
bination with the external fire-element, makes up the
totality of the fire-element. The right way to regard
. . . loathing of heart.
Likewise, the air-element is either personal or
external. If personal, it embraces everything personal
and referable to an individual which is air or airy or
derived therefrom, — such as wind discharged upwards
or downwards, wind in the abdomen or belly, vapours
that traverse the several members, inhalings and
302 LXII. MAHA-RAIIUL-OVADA-SUTTA. M. i. 423.
exhalings of breath, together with everything else
which, being personal and referable to an individual, is
air or airy or derived therefrom. All this is called the
personal air-element, and, in combination with the
external air-element, makes up the totality of the air-
element. The right way to regard . . . [423] loathing
of heart.
Lastly, there is the space-element/ which is also
personal or external. If personal, it is either space or
spacious or derived therefrom, — such as the auditory
or nasal orifices, or the portals of the mouth, or the
channels by which victuals and drink are either
swallowed or repose or pass out of the body lower
down, or aught else, that, being personal and referable
to an individual, is space or spacious or derived there-
from. All this is called the personal space-element,
and, in combination with the external space-element,
makes up the totality of the space element. The right
way to regard . . . loathing of heart.
Grow like unto the earth, Rahula ; for, as you do so,
no sensory impressions, agreeable or disagreeable, will
grip hold of your heart and stick there. Just as men
cast on the earth's surface things clean and things
unclean, ordure, urine, spittle, pus and gore, and yet
the earth is not troubled thereby nor moved to disgust
and loathing, — even so should you grow like unto the
earth ; for, as you do so, no sensory impressions, agree-
able or disagreeable, will lay hold of your heart and
stick there.
Grow like unto water ; for, as you do so . . . stick
there. Just as men cast into water things clean and
things unclean . . . [424] and stick there.
Grow like unto fire ; for, as you do . . . and stick
there.
Grow like the wind ; for, as you do, no sensory
impressions, agreeable or disagreeable, will grip hold
^ This does not occur in Sutta No. 28, which gives only the pre-
ceding four elements (cattari mah a-b h u t a). Infra, in Suttas
Nos. 112, 115 and 140 (cf. D. Ill, 247, A. I, 175 and A. III. 290)
V i n fi a n a-d h a t u is added to the five elements here specified.
M. i. 425. BREATHING EXERCISES. 3O3
of your heart and stick there. Just as the wind blows
away things clean and unclean, ordure, urine, spittle,
pus and gore, and yet the wind is not troubled thereby
nor moved to disgust and loathing, — even so should
you grow like unto the wind ; for, as you do so, no
sensory impressions, agreeable or disagreeable, will grip
hold of your heart and stick there.
Grow like space ; for, as you do so, no sensory
impressions, agreeable or disagreeable, will grip hold of
your mind and stick there. For, just as space abides
nowhere, even so should you grow like space ; for, as
you do so, no sensory impressions, agreeable or dis-
agreeable, will grip hold of your mind and stick there.
Grow in loving-kindness ; for, as you do so, male-
volence will pass away.
Grow in compassion ; for, as you do so, vexation will
pass away.
Grow in gladness over others' welfare ; for, as you
do so, aversions will pass away.
Grow in poised equanimity ; for, as you do so, all
repugnance will pass away.
Grow in contemplation of the body's corruption ; for,
as you do so, passion will pass away.
Grow in perception of the fleeting nature of things ;
[425] for, as you do, the pride of self will pass away.
Grow in the mindfulness which comes from ordered
breathing ; for, this, if developed and fostered, yields a
rich harvest and proves of great avail. — Take the case
of an Almsman who, betaking himself to the jungle or
the foot of a tree or to some abode of solitude, there
sits cross-legged and with body erect, alert in mindful-
ness. Mindfully he inhales, and mindfully he exhales
his breath. When exhaling a deep breath, he knows
precisely what he is doing, as he does too when inhal-
ing a deep breath, or when exhaling or inhaling a
shallow breath. In the process of drawing his breath
either in or out, he schools himself either to be alive to
all bodily impressions — or to still the several factors of
body — or to take zest therein — or to have a sense of
well-being ; he schools himself either to be alive to the
304 LXIII. CULA-MALUNKYA-SUTTA. M. i. 426.
heart's several factors — or to still them — or to be alive
to the heart (as a whole) — or to still the heart — or to
give it full play — or to calm it — or to bring it Deliver-
ance ; he schools himself in breathing to dwell on the
impermanence of things, or on passionlessness, or on
elimination, or on Renunciation. — This, Rahula, is how
mindfulness in ordered breathing is fostered and
developed so as to yield a rich harvest and to prove of
great avail. With mindfulness in breathing so fostered
[426] and developed, a man breathes his last wittingly
and not unwittingly.
Thus spoke the Lord. Glad at heart, the reverend
Rahula rejoiced in what the Lord had said.
LXIIL CULA-MALUNKYA-SUTTA.
OF THE IRRELEVANT.
Thus have I heard. Once the Lord was staying at
Savatthi in Jeta's grove in Anathapindika's pleasaunce.
To the reverend Malunkya-putta, in the course of
his private meditations, there came the follow-
ing reflection : — The Lord does not expound to me
the views — which he has left unexpounded, omitted
and dismissed without answer — such as : The world is
eternal, — The world is not eternal — The world is
finite — The world is infinite — Life and the body are
one and the same thing — Life and the body are dis-
tinct entities — A truth-finder^ passes to another ex-
istence after death — A truth-finder passes to no further
existence after death — A truth-finder both passes and
does not pass to a further existence after death — A
truth-finder neither passes nor does not pass to a further
existence after death. I do not like his not expounding
these things to me ; I resent it ; I will go to him and
^ Tathagato ti satto, says Bu. ; i.e. here 'tathagata means
simply creature.' I have however retained my ordinary trans-
lation of the word, to connote all Arahats, whether Buddhas
or not.
M. i. 427. OF THE IRRELEVANT. 305
question him hereon. If he definitely either accepts or
rejects any of these propositions, I will follow the
higher life under the Lord ; but if he fails to expound,
then I will throw up my training as an Almsman and
will revert to the lower plane of a layman.
[427] Rising up towards evening from his medita-
tions, the reverend Malunkya-putta betook him to the
Lord, saluted him, seated himself, related his reflec-
tions and the decision he had reached, ending up by
saying : — If the Lord knows that the world is eternal,
let him tell me so. If the Lord knows that the world
is not eternal, let him tell me so. If the Lord does not
know whether the world is eternal or not, then the only
straightforward thing for one who knows not nor dis-
cerns is to avow that he knows not nor discerns.
(And he dealt similarly with each of the other
problems above enumerated.)
[428] Did I ever promise you, Malunkya-putta,
that, if you followed the higher life under me, I would
tell you whether the world was eternal, and all the rest
of it ?
No, sir.
Or did you on your part stipulate that, if you
followed the higher life under me, then I should tell
you all this ?
No, sir.
It comes to this then that I never promised, nor did
you stipulate, that, as a condition of your following the
higher life under me, I should expound these matters
to you. This being so, who are you — to reject whom ?
If, Malunl^ya-putta, a man were to say he would not
follow the higher life under the Lord until the Lord
had answered all the questions you enumerate, [429]
he would get no answer from the Truth-finder before
death overtook him. It is just as if a man were trans-
fixed by an arrow heavily coated with poison, and his
friends and kinsfolk were to get him a leech expert in
dealing with arrow-wounds, but the man were to declare
he would not have the arrow taken out until he knew
whether the archer who had shot him was a Noble or
20
305 LXIII. CULA-MALUNKYA-SUTTA. M. i. 430.
a brahmin or a middle-class man or a peasant, — what
the archer s name and lineage was — whether he was
tall or short or of medium height — whether he was
black or dark or fair — what particular village or town-
ship or city he hailed from — whether his bow was a
long-bow or a cross-bow — whether his bow-string was
made from swallow-wort or bamboo or sinew or hemp
or the leaves of Calotropis gigantea — whether the shaft
of the arrow was a wild reed or a planted shoot —
whether the shaft was feathered with the plumage of a
vulture or a heron or a falcon or a peacock or other
fowl — whether the gut binding that shaft came from an
ox or a buffalo or a hart or a monkey — whether the
arrow was a plain arrow or was barbed with horn or
iron or a calf s tooth or with an oleander thorn. [430]
The man would never get to. know all this before death
overtook him. And just in the same way, if a man
were to say he would not follow the higher life under
the Lord until the Lord had answered this pack of
questions, he would get no answer from the Truth-
finder before death overtook him.
The higher life is not contingent on the truth of any
thesis that the world either is or is not eternal. In
either case, as in each of the other theses you adduce,
there still abides the fact of birth, decay and death ;
there still abide the facts of grief and tribulation, of ill,
sorrow and distraction ; — of all of which I proclaim
the extirpation here and now.
[431] Take therefore what I have not taught as
being left untaught by me, and take as my teaching
what I have specifically taught. ^
What have I left untaught i^ — I have not taught that
the world either is or is not eternal ; that it is finite or
infinite ; that life and the body are either identical or
distinct ; that after death a truth-finder either passes
or does not pass to a further existence, or does both or
neither. And why have I left these things untaught ? —
Because they are unprofitable and not fundamental to
the higher life ; because they do not conduce to weari-
ness with mundane things, to passionlessness, to purga-
M. i. 432. OF THE IRRELEVANT. 307
tion, to tranquillity, to insight, to full enlightenment,
and to Nirvana.
What have I specifically taught ? — I have taught of
111, of its origin, of its cessation, and of the path that
leads to its cessation. And why have I taught this ? —
Because this is profitable and fundamental to the higher
life ; because this does conduce to weariness with
mundane things . . . Nirvana.
Wherefore, Malunkya-putta, [432] take what I have
not taught as being left untaught by me, and take as
my teaching what I have specifically taught.
Thus spoke the Lord. Glad at heart, the reverend
Malunkya-putta rejoiced in what the Lord had said.
LXIV. MAHA-MALUNKYA-SUTTA.
OF BURSTING BONDS ASUNDER.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, he addressed the Almsmen, saying : — Do
you know the Five Bonds which chain men to the
lower life here, as taught by me ?
Yes, I do, said the reverend Malunkya-putta.
And what is your knowledge of them ?
One is views on personality ; another is doubt ;
another is attachment to observances ; fourth come
lusts of the flesh ; and the fifth is malevolence.
To whom do you hear that I so taught the Five
Bonds.'* Would not Wanderers who profess other
creeds confute you with the illustration from infancy ?
For, a new-born babe, helpless on its back, is not
conscious of personality at all, [433] much less can it
hold views on personality, its propensity to views on
personality being latent only. Such an infant is not
conscious of doctrines, much less can it have doubts
about them, its propensity to doubt being latent only.
Such an infant is not conscious of rules of conduct,
much less can it be attached to observances, its
propensity to such attachment being latent only.
Such an infant is not conscious of lusts of the flesh,
much less can passion arise within it, its sensual
propensities being latent only. Such an infant is not
conscious of fellow-creatures, much less can it harbour
malevolence towards them, its malevolent propensities
being latent only. Would not Wanderers who profess
other creeds confute you, Malunkya-putta, with this
illustration from infancy ?
At this point the reverend Ananda exclaimed : —
Now is the time for this, Lord ; now is the time,
Blessed One, for the Lord to impart teaching about
308
M. i. 434. OF BURSTING BONDS ASUNDER. 3O9
the Five Bonds, to be treasured up from his lips by
the Almsmen.
Give ear then, Ananda, and listen, said_ the Lord ;
and I will speak. Then to the listening Ananda the
Lord began : —
Take an uninstructed everyday man, who has no
vision of the Noble and is unversed and untrained in
their noble doctrine, who has no vision of the
Excellent and is unversed and untrained in their
excellent doctrine. Such a man's mind is beset and
obsessed by delusions about personality ; he knows
no real escape therefrom ; and these delusions about
personality, if left to grow in strength, are a Bond to
chain him to this lower life here. Just the same, too,
happens with doubt — with attachment to rites — with
sensuality — [434] and with malevolence ; all of which
are likewise Bonds to chain him to this lower life here.
On the other hand, the instructed disciple of the
Noble — who has vision of the Noble and Excellent
and is versed and trained in noble and excellent
doctrine — has a mind beset and obsessed by no
delusions about personality and the rest of the Five
Bonds ; he knows the real escape therefrom ; he
discards each and all of them, with all propensities
thereto.
Without first treading the path and the course for
getting rid of these Five Bonds, it is quite impossible
for a man to know or discern or to get rid of them, —
any more than it is possible, without first cutting away
bark and foliage, to cut the choice timber of a fine
upstanding timber-tree.
But, if he has first trodden the path and the course
for getting rid of these Five Bonds, [435] it is possible
for a man to know and discern and get rid of them,
— just as it is possible, after first cutting away bark
and foliage, to cut the choice timber of the tree.
Just as a weakling, coming to the Ganges in spate,
and thinking his arms can bear him across in safety
to the further shore, would fail in the attempt, — in just
the same case is whosoever fails, when the doctrine of
3IO LXIV. MAHA-MALUNKYA-SUTTA. M. i. 436.
Stilling personality is being preached, to embrace it,
welcome it, cleave to it, and stand fast therein. This
is the case of such men.
But just as a strong man, coming to the Ganges in
spate and thinking his arms can bear him across in
safety to the further shore, would succeed in the
attempt, — in just the same case is whosoever succeeds,
when the doctrine of stilling personality is being
preached, in embracing it, welcoming it, cleaving
to it, and standing fast therein. This is the case of
such men.
Now, what is the path and what is the course unto
riddance of these Five Bonds which chain men to this
lower world here ? — Take an Almsman who, by aloof-
ness from all ties, by eschewing wrong states of con-
sciousness, and by quelling all lewdness of body,
becomes divested of pleasures of sense and of wrong
states of consciousness so that he develops and dwells
in the First Ecstasy with all its zest and satisfaction,
— a state bred of inward aloofness but not divorced
from observation and reflection. Whatsoever occurs
as a visible shape, or feeling, or perception, or factors
of being, — all such mental phenomena he regards as
transitory, as 111, as disease, as pustulences, as pangs,
as anguish, as maladies, as extraneous, as fleeting, as
hollow, as non-self. He purges his mind of all such
mental phenomena and [436] applies it, so purged, to
the state which is deathless, confident that what is
really good and really excellent is the stilling of all
factors of being, riddance from all ties, destruction of
cravings, passionlessness, peace. Nirvana. From this
platform he attains to the extirpation of the Cankers ;
or, if he does not attain to their definite extirpation,
yet by his very passion for righteousness and by his
very delight therein, he destroys the Five Bonds
which chain him to this lower world here so that he
will be translated hereafter to realms above, from
which he will never return to earth. — Such is the path
and such is the course unto riddance of these Five
Bonds,
M. i. 437. OF BURSTING BONDS ASUNDER. 3 I I
Rising above observation and reflection, the Alms-
man enters on, and abides in, the Second Ecstasy with
all its zest and satisfaction, — a state bred of rapt
concentration, above all observation and reflection, a
state whereby the heart is focussed and tranquillity
reigns within. And then follow the Third and Fourth
Ecstasies. Whatsoever occurs as a visible shape ...
riddance of these Five Bonds.
Rising next altogether beyond perception of the
visible, by ceasing to perceive sense-reactions, and by
not heeding perception of differences, the Almsman
reaches the idea of infinite space and so develops, and
abides in, the plane of infinite space, and, in succession,
the plane of infinite mind. Whatsoever occurs as a
visible shape . . . [437] riddance of these Five Bonds
which chain men to the lower life here.
If this, sir, be the path and the course unto riddance
of these Five Bonds, how comes it that Deliverance is
found by some through the heart and by others through
the intellect ? ^
I say it results from difference in their respective
faculties.
Thus spoke the Lord. Glad at heart, the reverend
Ananda rejoiced in what the Lord had said.
LXV. BHADDALI-SUTTA.
OF OBEDIENCE.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's grove in Anathapindika's
pleasaunce, he addressed the listening Almsmen as
follows : — I have only one meal each morning and find
that on this regimen I am healthy and well, buoyant,
hale and hearty. Do like me and you too will benefit
in the same way.
^ Cf. Dial. II, 70 (note). The Commy. says that S a r i p u 1 1 a
was an instance of the former, and Maha-Moggallana of
the latter, mode of Deliverance.
3!2 LXV. BHADDALI-SUTTA. M. i. 438.
Hereupon, the reverend Bhaddali told the Lord he
could not do this, because, in so eating, he would be a
prey to scruples and misgivings/
Well then, Bhaddali, eat a portion only at your place
of entertainment and take a portion away with you to
eat later on. Eating on this plan, [438] you will get
along all right.
No, sir, I could riot do this, because here too 1
should be a prey to scruples and misgivings.
So, while the Lord was laying down a rule of
conduct and the Confraternity was vowing obedience,
the reverend Bhaddali protested his inability and for
three whole months never came near the Lord, as one
who was not conducting himself according to the
Master's teaching.
At the end of the time a number of Almsmen were
busied on making up robes for the Lord, expecting
that, when his robes were ready at the end of the three
months, the Lord would set out on an alms-pilgrimage.
To them came Bhaddali and seated himself after greet-
ings, to learn from them their expectation and to be
urged by them to lay the Lord's monition to heart lest
worse should befall him hereafter. Accepting their
advice, Bhaddali betook him to the Lord and after
due salutation took a seat to one side, saying : — I
confess my fault, sir ; — foolish and misguided and
wrong that I was to protest my inability to conform
while the Lord was laying down a rule of conduct and
the Confraternity was vowing obedience thereto. 1
ask the Lord to pardon my transgression as such, with
a view to my keeping watch and ward in future.
Yes, Bhaddali ; you did transgress, foolish and mis-
guided and wrong that you were in protesting your in-
ability to conform while I was laying down a rule
of conduct and the Brotherhood was vowing obedience
thereto.
1 Apparently he was afraid of not finishing his meal within the
prescribed hours, and so of eating at the wrong time, i.e. after
the meridian. (Cf. Vinaya Texts I, 40.)
M. i. 439. OF OBEDIENCE. 3 I 3
You failed too to realize the circumstances, Bhaddali.
You failed to realize, firstly, that the Lord was in resi-
dence at Savatthi and would know you were not con-
ducting yourself according to the Master's teachings ;
secondly, that a number of [439] Almsmen — and of
Almswomen too — were spending the rainy season in
the city and would also know it ; thirdly, that in the city
there were living a number of lay disciples — both men
and women — who would also know it ; and, fourthly,
that there were a number of recluses and brahmins of
divers schools also spending the rainy season in the
city, all of whom would know that the Almsman
Bhaddali, a senior disciple of the recluse Gotama, was
not conducting himself according to the Master's
teachings.
I confess my fault, sir ; — foolish and misguided . . .
vowing obedience thereto.
What do you think, Bhaddali ? Take the case of an
Almsman who has found the twofold Deliverance, both
through the heart and the intellect. If I bid him make
himself a bridge for me across the mire, would he do
so ? Or would he turn in a different direction, or flatly
refuse to do my bidding ?
He would not refuse, sir.
Take the case of Almsmen who have found De-
liverance through the intellect — or by comprehending
the body — or by sheer vision — or by trust — or by
living up to the Doctrine — or by living up to their
trust. If I bid any one of these six make himself
a bridge for me across the mire, would he do so ?
Or would he turn in a different direction, or flatly
refuse to do my bidding ?
He would not refuse, sir.
What do you think, Bhaddali ? When this happened,
had you found the two-fold Deliverance [440] or any
of the six other forms of Deliverance ?
No, sir.
Were you not at the time empty and vain and
blameworthy ?
Yes, sir. — I confess my fault, sir ; foolish and mis-
314 LXV. BHADDALI-SUTTA. M. i. 441.
guided and wrong that I was to protest my inability to
conform when the Lord was laying down a rule of con-
duct and the Almsmen were vowing obedience thereto.
Yes, Bhaddali ; you did transgress, foolish and mis-
guided and wrong that you were to protest your in-
ability . . . obedience thereto. But, inasmuch as you
see your transgression as such and duly atone, we
pardon it unto you. It marks progress in the Rule of
the Noble when a man, seeing his transgression as
such, atones and keeps watch and ward over himself
for the future.
Take the case of an Almsman, Bhaddali, who does
not conduct himself according to the Master's teachings.
To him comes the yearning to resort to some solitary
habitation — in the forest under a tree, in the wilds, in
cave or grot, in a charnel-ground, in a thicket, or on
bracken in the open — in the hope of realizing some
height of noblest knowledge or vision transcending the
ordinary. So to the solitary habitation of his choice
he betakes himself and dwells aloof and alone there, —
contemned by his Master, contemned by the judgment
of the discreet among his fellows in the higher life,
contemned by the local sprites, and contemned by him-
self. Thus universally contemned, he fails to realize
knowledge or vision transcending the ordinary. And
why ? — Because this is what comes to all who do
not conduct themselves according to the Master's
teachings.
Take now the case of an Almsman who does con-
duct himself according to the Master's teachings, to
whom comes the same yearning to resort to solitude
[441] with the same hopes. Dwelling aloof there, he
is contemned neither by his Master, nor by his fellows,
nor by the local sprites, nor by himself. Not con-
temned of anyone, he succeeds in realizing a height of
noble knowledge and vision transcending the ordinary.
Divested of pleasures of sense and wrong states of
consciousness, he develops and dwells in the First
Ecstasy, with all its zest and satisfaction, a state bred
of inward aloofness but not divorced from observation
M. i. 442. OF OBEDIENCE. 3 I 5
and reflection. And why ? — Because this is what
comes to all who conduct themselves according to the
Master's teachings. And so in succession, and for the
same reason, he develops and dwells in the Second,
Third and Fourth Ecstasies.
With his heart thus stedfast, thus clarified and puri-
fied, clean and cleansed of things impure, tempered and
apt to serve, stablished and immutable, — it is thus that
he applies his heart to the knowledge which recalls
his earlier existences. He calls to mind his divers
existences in the past, — a single existence, then two
. . . (etc., as in Sutta No. 4) ... in all their details
and features. And why ? — Because this is what [442]
comes to one who conducts himself according to the
Master's teachings.
That same stedfast heart he now applies to the
knowledge of the passing and re-appearance of other
creatures. With the Celestial Eye . . . (etc., as in
Sutta No. 4) , . . and heaven. And why i^ — Because
this is what comes to one who conducts himself accord-
ing to the Master's teachings.
That same .stedfast heart he now applies to the
knowledge of destroying the Cankers. He has absolute
comprehension of 111, the origin of 111, the cessation of
111, and the course that leads to the cessation of 111 ; he
has the like absolute comprehension of the Cankers.
When he knows and discerns this, his heart is delivered
from the Canker of sensuality, from the Canker of
continuing existence, and from the Canker of ignorance;
and to him thus delivered comes the knowledge of his
deliverance in the confidence that he has lived the
highest life, that his task is done, and that now for him
there is no more of what he once was. And why ? —
Because this is what comes to one who conducts him-
self according to the Master's teachings.
Hereupon Bhaddali asked the Lord what was the
cause and reason why the Almsmen prolong proceed-
ings against one Almsman longer than against another.
Take the case, answered the Lord, of a frequent and
habitual offender who, when spoken to by his brethren,
3l6 LXV. BHADDALI-SUTTA. M. i. 443-
skips off to something irrelevant, changes the subject,
evinces rage and hatred and resentment, does not take
it well, bristles with indignation, fails to atone, and
does not declare himself willing to do what the Confra-
ternity pleases. In such a case his brethren, who have
duly noted all this, [443] deem it well to conduct such
an enquiry into his case as to preclude any speedy
settlement of it.
Take now the case of another frequent and habitual
offender who, when spoken to by his brethren, does not
skip off to something irrelevant, does not change the
subject, does not evince rage and hatred and resent-
ment, but takes it well, is humble, atones, and declares
himself willing to do what the Confraternity pleases.
In such a case, his brethren, who have duly noted all
this, deem it well so to restrict their enquiry into his
case as to ensure a speedy settlement.
Next take the case of a casual and not habitual
offender, who, when spoken to by his brethren, skips
off to something irrelevant . . . [444] preclude any
speedy settlement of it.
Next take the case of a casual and not habitual
offender, who, when spoken to by his brethren, does
not skip off to something irrelevant . . . ensure a
speedy settlement.
Lastly, take the case of an Almsman who gets along
just by trust and affection. Recognizing this, his
brethren deem it well not to protract the proceedings
lest he lose even his trust and affection. Just as if a
man possessed only a single eye and his friends and
kinsfolk guarded that one eye of his lest he should lose
even that too, — even so do the Almsmen take heed
lest he should lose even his trust and affection.
Such, Bhaddali, is the cause and the reason why the
Almsmen prolong proceedings against one Almsman
longer than against another.
What, sir, is the cause and the reason why in bygone
days [445] there were fewer rules of conduct and more
Arahats, whereas nowadays there are more rules and
fewer Arahats ?
M. i. 446. OF OBEDIENCE. 3 I 7
It is because, when men fall away and the truth
wanes, rules are multiplied and there are fewer Arahats.
The Master does not prescribe rules for his disciples
so long as there is no sign in the Confraternity of
states of consciousness bred of the Cankers. But as
soon as he sees signs of this, he prescribes rules to
combat those states of consciousness. Such states
occur only when the Confraternity has grown big, and
then it is that rules against them must be prescribed.
They do not appear till the Confraternity has risen
to wealth, fame, learning, and standing ; but, when it
has got standing, then there occur states of conscious-
ness bred of the Cankers and the Master prescribes
rules to combat them.
Few were ye when I preached the homily with the
parable of the thorough-bred Colt. Do you remember
it, Bhaddali.^
No, sir.
To what cause do you attribute that ?
I have not been conducting myself according to the
Master's teachings for a long time.
That is not the cause or the reason. For some time
past my heart has been fathoming yours, seeing how,
while I was expounding the Doctrine, you, in your
folly, were not listening intently, with grip and grasp
and whole-hearted apprehension. Well, I will tell you
that homily with the parable of the Colt. Hearken
and give ear [446] and I will speak. Then to the
attentive Bhaddali the Lord began thus : —
Just as an expert horse-breaker, when a fine thorough-
bred is put in his hands, first schools it to the bit, and
during the process the colt exhibits every twist, wriggle
and contortion you would expect from one constrained
to do something wholly novel, until he is perfected by
constant use and gradual practice therein. After the
bit comes the yoke and in this process too the colt
exhibits . . . practice herein. Next the colt is schooled
successively to the ring, to being clipped, to gallop, to
neigh (defiance), to bear himself like a royal charger of
birth and breeding, peerless in speed, in points, and in
3l8 LXV. BHADDALI-SUTTA. M. i. 447.
manners ; and in this process too the colt exhibits . . .
practice herein. Lastly, the horse-breaker grooms and
braids the colt to perfection and so it becomes with its
ten points a charger for a king to be proud of, and is
styled a royal treasure.
Just in the same way an Almsman who has his ten
points grows worthy of oblations and offerings and
gifts and homage and is the richest field in which to
sow the seed of merit. What are these ten points ? —
His are the Arahat's right views, the Arahat's right
aspirations, the Arahat's right speech, the Arahat's
right action, the Arahat's right mode of livelihood, the
Arahat's right effort, the Arahat's [447] right mindful-
ness, the Arahat's right rapture of concentration,
together with the Arahat's right knowledge and right
Deliverance. The Almsman, Bhaddali, who has these
ten points is worthy of oblations and offerings and
gifts and is the richest field in which to sow the seed
of merit.
Thus spoke the Lord. Glad at heart, the reverend
Bhaddali rejoiced in what the Lord had said.
LXVL LATUKIKOPAMA-SUTTA.
THE PARABLE OF THE QUAIL.
Thus have I heard. Once the Lord was staying in
the Anga country, where there is a township named
Apana. In the morning early, duly robed and bowl in
hand, he went into town for alms and, after his meal,
on his way back from his round, went into a wood to
rest during the heat of the day and seated himself at
the foot of a tree. Likewise, the reverend Udayi had
been into town for alms and on his way back had gone
into that same wood to rest during the heat of the day,
and was sitting under a tree in solitary meditation
when there came to him the reflection that their Lord
had dispelled many an unhappy state of consciousness
and had implanted many a happy one, had dispelled
M. i. 448. THE PARABLE OF THE QUAIL. 319
many a wrong state and implanted many a right one.
Arising towards evening from his meditations, Udayl
betook him to the Lord and, taking [448] his seat to
one side after due salutations, first related how there
had come to him the foregoing reflection and then
went on to say : — In former times, sir, we had meals
in the evening and in the morning and in the afternoon,
in contravention of all proper hours. Time came when
the Lord bade Almsmen give up having meals out of
hours in the afternoon ; and personally I felt it a
painful wrench, when the faithful laity came with
excellent meals in the afternoon out of hours, to realize
that by our Lord's bidding they were to be rejected and
by our Blessed One's bidding to be renounced. Well,
sir, out of our love and veneration for the Lord and in
our sense of duty and obligation, we gave up these
afternoon meals, out of hours ; and we ate morning
and evening. Then came a time when the Lord bade
i\lmsmen give up eating at night, out of hours. Here
again it was a painful wrench to realize that by our
Lord's bidding the better meal of the two was to be
rejected and by our Blessed One's bidding to be
renounced. The old custom had been, when a man
was given curry in the afternoon, for him to say :
Carry it away and we will have it for supper together.
For, dainty dishes, sir, all come at night, — rarely by
day. Well, out of our love and veneration for the
Lord and in our sense of duty and obligation, we gave
up eating at night, out of hours. Time was when,
going in quest of alms when it was too dark to see.
Almsmen used to walk straight into the village-pond
or the cesspool, or stray into a hedge, or blunder over
a cow asleep, or associate with young fellows before
or after crimes, or were solicited by women. I
remember once being out for alms after dark when a
woman espied me for a flash as she was scouring a pot
and screamed out : Woe is me ! A goblin is after me !
I told her I was not a goblin but an Almsman [449]
standing there for alms. Then you must be a poor
orphan with no father or mother left alive ; you would
320 LXVI. LATUKIKOPAMA-SUTTA. M. i. 450.
do better to cut your belly out once for all than to let
it drive you to prowl about for alms in the dark like
this. When I remember this, sir, the reflection comes,
to me that our Lord has dispelled many an unhappy
state of consciousness and has implanted many a happy
one, has dispelled many a wrong state and implanted
many a right one !
Yet, in their folly, Udayi, there are silly people who,
when told by me to give something up, think that it is-
an insignificant matter of no moment and that I am
too particular, — with the result that they do not give
it up but grow dissatisfied with me and with the Alms-
men who desire to be trained. This insignificant
thing grows into a bond strong enough to hold them
fast, a stout and solid bond, a bond that rots not away,,
a massive log round their necks. It is like a quail
caught in a springe, there to abide slaughter or captivit)^
or death. Would it be correct to say that to the bird
in this plight the withy which holds it is a bond without
strength or might, a bond that is flimsy and unsub-
stantial.
No, sir ; to the quail it is a bond strong enough to-
hold her fast, a stout and solid bond to her, a bond that
rots not away, a very log round her neck.
Just in the same way, Udayi, there are silly people
... a log round their necks.
Take now the case of young men who, when told
by me to give something up, [450] think that in itself
it is an insignificant matter of no moment, but that
their Lord, the Blessed One, has bidden them to give
it up and renounce it. So they give it up, without
growing dissatisfied with me or with the Almsmen who-
wish to be trained ; and the result is that, unruffled,,
they live in meekness and contentment, with hearts as
free as wild things. Unto these the bonds prove to
be without strength or might, flimsy and unsubstantial.
It is like a king's elephant — with tusks like the stilts
of a plough, the huge scion of a noble race, the hero of
many a battle — who may be bound with stout straps and
thongs, but has only to give quite a little heave of his
M. i. 451- THE PARABLE OF THE QUAIL. 32 1
body in order to burst his bonds asunder and go forth
where he lists. Would it be correct to say that to the
elephant his bonds are strong enough to hold him fast,
— stout, solid bonds that rot not away, a massive log
round his neck ?
No, sir ; to such an elephant these bonds which he
can burst asunder by a slight heave of his body, are to
him without strength or might, flimsy and unsubstantial.
Just in the same way, Udayi, the young men who,
when told by me to give something up, . . . flimsy
and unsubstantial.
It is like a poor wretch with just a single crazy
hovel open to the crows and squalid to view, with just
a single crazy pallet squalid to view, [451] with no
store of grain beyond just his sorry seed-corn in a
solitary crock, and with just his one ill-favoured wife.
If such a poor wretch sees an Almsman from a pleas-
aunce with clean hands and feet seated after a good
dinner meditating in the cool shade, he might think it
a pleasant and healthful thing to be a recluse and might
like to become a Pilgrim too, cutting off his hair and
beard, donning the yellow robe and going forth from
home to homelessness. But suppose he could not
bring himself, as the first step to becoming a Pilgrim,
to give up his poor hovel and pallet, his poor crock of
seed-corn and wife. Would it be correct to say of
him that the bonds which keep him from giving up his
sorry belongings in order to become a Pilgrim, are to
him weak bonds, without strength or might, flimsy and
unsubstantial ?
No, sir ; to him they are bonds strong enough to
hold him fast, stout, solid bonds that rot not away, a
massive log round his neck.
It is just the same, Udayi, with those silly people
who, when told by me to give something up, think
that it is an insignificant matter of no moment and that
I am too particular, — with the result that they do not
give it up but grow dissatisfied with me and with the
Almsmen who desire to be trained. This insignificant
thing grows into a bond strong enough to hold them
21
322 LXVI. LATUKIKOPAMA-SUTTA. M. i. 452.
fast, a stout, solid bond, a bond that rots not away, a
massive log round their necks.
Or it is like a rich man, or his son, [452] of great
wealth and possessions, with abounding treasure and
substance and lands and raiment and wives and slaves
both male and female. If he, likewise, sees an Alms-
man from a pleasaunce with clean hands and feet seated
after a good dinner meditating in the cool shade, he
too might think it a pleasant and a healthful thing to
be a recluse and might like to become a Pilgrim too,
cutting off his hair and beard, donning the yellow robe
and going forth from home to homelessness. And
suppose he could bring himself, as the first step to
becoming a Pilgrim, to give up all these riches and to
go forth from home to homelessness. Would it be
correct to say of him that his bonds were strong enough
to hold him fast, stout solid bonds that rot not away,
a massive log round his neck ?
No, sir ; to him they are flimsy and unsubstantial.
It is just the same with those young men who, when
told by me to give something up, think that in itself it
is an insignificant matter of no moment but that their
Lord . . . [453] flimsy and unsubstantial.
There are four types of individuals to be found in
the world, Udayl.
The first is progressing towards giving up ties and
renouncing them, but in his progress is assailed by
thoughts and ideas into which ties enter ; he gives in
to them, does not give them up, does not dispel and
eject them, does not annihilate them. Him I call not
detached but attached. And why i^ — Because I have
gauged his individuality.
The second is similarly progressing and is similarly
assailed, but does not give in to such thoughts and
ideas, he gives them up ; he dispels, ejects and
annihilates them. Him too do I call not detached
but attached. And why ? — Because I have gauged
his individuality.
The third is similarly progressing but in his progress
is from time to time assailed by distraction in mindful-
M. i. 454- THE PARABLE OF THE QUAIL. 323
ness. Mindfulness is slow of growth, but he is quick
to give up such distraction, quick to dispel, eject and
annihilate it. It is like a man who lets fall two or
three drops of water into an iron pot heated all day-
long ; the drops of water are slow in falling but quick
to disappear and vanish. And it is just the same with
this third man who is progressing . . . and annihilate
it. Him also do I call not detached but attached.
[454] And why ? — Because I have gauged his
individuality.
Last comes the man who, recognizing that ties are
a root of 111, frees himself from ties and is Delivered
by destroying ties. Him do I call detached and not
attached. And why ? — Because I have gauged his
individuality.
Five in number are the pleasures of sense, namely,
visible shapes, sounds, odours, tastes, and touch, — all
of them pleasant, agreeable and delightful, all of them
bound up with passion and lusts. The satisfaction and
the gratification derived from these five pleasures of
sense is called sensual pleasure, filthy pleasure, vulgar
pleasure, ignoble pleasure, not to be practised, not to
be developed, not to be fostered, but to be dreaded,
say I.
Take the case of an Almsman who, divested of
pleasures of sense and of wrong states of conscious-
ness, develops and dwells in the First Ecstasy . . .
and successively in the Third and Fourth Ecstasies.
This is called the pleasure of renunciation, the
pleasure of solitude, the pleasure of tranquillity, the
pleasure of utter enlightenment,^ — to be practised, to
be developed, to be fostered, and not to be dreaded,
say I.
Take the case of an Almsman who has developed and
dwells in the First Ecstasy. Here there is no fixity, —
in that observation and reflection are not yet stilled.
Nor is there fixity in the Second Ecstasy, — in that
^ Sambodha-sukha , — a term ordinarily restricted to the
Buddha, but here used of Arahats in general.
324 LXVI. LATUKIKOPAMA-SUTTA. M. i. 455.
zest and satisfaction are not yet stilled. Nor again is
there fixity in the Third Ecstasy, — in that [455] the
bliss of rapt concentration survives. But when the
Brother has developed and dwells in the Fourth
Ecstasy, then I say there is fixity.
Of the First Ecstasy I say that it sufficeth not ; I
tell you to give it up and pass beyond it, — to the
Second Ecstasy. Of the Second Ecstasy I say that
it sufficeth not ; I tell you to give it up and pass
beyond it, — to the Third Ecstasy. Of the Third
Ecstasy I say that it sufficeth not ; I tell you to give
it up and pass beyond it, — to the Fourth Ecstasy. Of
the Fourth Ecstasy I say that it sufficeth not ; I tell
you to give it up and pass beyond it — to the plane of
Infinity and Space — by passing beyond all perception
of things material, by eliminating perception of sense-
reactions, and by not heeding perception of differences.
This too sufficeth not and you must give it up and
pass beyond it, — to the plane of Infinity of Conscious-
ness and thence successively to the planes of Naught
and of Neither-perception-nor-non-perception, [456]
till at last the Almsman develops and dwells in the
state where perceptions and sensations cease to be
Can you point, Udayi, to any bond, big or small,
which I have omitted to order to be given up ?
No, sir.
Thus spake the Lord. Glad at heart, the reverend
Udayl rejoiced in what the Lord had said.
LXVII. CATUMA-SUTTA.
OF LAND SHARKS.
Thus have I heard. Once when the Lord was
staying at Catuma in the myrobalan wood, there
came to visit him five hundred Almsmen headed by
Sariputta and Moggallana. These newcomers, while
they were being greeted by the resident Almsmen and
were being shown their billets and while they were
M. i. 457. OF LAND SHARKS. 325
putting away their bowls and robes, talked loud and
rnade a great noise. Said the Lord to the reverend
Ananda: Who pray are these loud-voiced noisy persons,
like so many fishermen over their catch ?
There have come to visit you, sir, five hundred
Almsmen headed ... a great noise.
Tell them from me, Ananda, that the Master desires
thejr presence.
Ananda having duly done so, those Almsmen
obediently [457] came to the Lord and with proper
salutations took their seats to one side, there to be
asked why there was all this clamour and noise, as of
so many fishermen over their catch.
It was these five hundred Almsmen, sir, headed . . .
a great noise.
Depart, Almsmen ; I bid you begone ; you cannot
dwell near me.
Yes, sir, said they obediently, as, rising up from
their seats, they took reverential leave of the Lord,
folded up their bedding, took their bowls and robes,
and went away.
At that time the Sakyans of Catuma were met
together in their moot-hall on some business or other ;
and, when from a distance they observed these Alms-
men going away, they went up to them and asked
where they were going.
The Lord, sirs, has bidden us all begone.
Sit down for a while, reverend sirs ; we may be able
to mollify the Lord.
So these Almsmen sat down while the Sakyans of
Catuma went off to the Lord and, seating themselves
after salutations, spoke thus : — Let the Lord show
favour to the Almsmen and extend a welcome to them.
As in the past the Lord has been kindly to the Con-
fraternity, so let him be kindly to them now. Among
them, sir, are young recruits that have but recently
joined and are fresh to this Doctrine and Law ; to
these it would be a shock and a set-back, if they fail to
see the Lord, — just as drought to young crops [458]
or as losing sight of its mother to a young calf. As in
326 LXVII. CATUMA-SUTTA. M. i. 459-
the past the Lord has been kindly to them, so let him
be kindly to them now, — showing favour to the Alms-
men and extending a welcome to them.
Then Brahma Sahampati, divining with his own
heart the thoughts of the Lord's heart, vanished from
out of his heaven to re-appear in the Lord's presence, —
as easily as a strong man might stretch out his arm or
draw back his outstretched arm. With his rigrht
shoulder respectfully bared, Brahma stretched forth
folded palms in homage towards the Lord, saying, as
the Sakyans had said : — Let the Lord shew favour
... a welcome to them.
[459] Now the Sakyans of Catuma and Brahma
Sahampati by their illustrations from young crops and
the young calf succeeded in mollifying the Lord.
Said the reverend Maha-Moggallana to those Alms-
men : — Arise, sirs, and take up your bowls and robes ;
the Sakyans of Catuma and Brahma Sahampati have
succeeded in mollifying the Lord by illustrations from
young crops and the young calf. So at his bidding
the Almsmen arose, took up their bowls and robes,
went to the Lord, saluted him and took their seats to
one side.
Sariputta was sitting hard by, and the Lord asked
him what he had thought when those Almsmen were
sent away.
I thought, said Sariputta, that the Lord did not
want to be troubled just then but to enjoy present bliss,
and that we too would do the same.
Go away, Sariputta ; go away and never let such an
idea cross your mind again.
Turning to Moggallana, the Lord asked him the
same question and received the answer that he had
thought, when those Almsmen were sent away, that
the Lord did not want to be troubled just then but to
enjoy present bliss, and accordingly that he and
Sariputta would look after the Confraternity.
Quite right, Moggallana ; for, either I or you two
must look after the Confraternity.
Then, addressing the Almsmen, the Lord said : —
M. i. 46o. OF LAND SHARKS. 327
Four terrors await a man who goes into the water, —
namely waves, crocodiles, whirlpools and sharks. And
just the same four terrors await the man who goes forth
from home to homelessness as a Pilgrim.
[460] First, what is the terror from waves ? — Take
the case of a young man who for faith's sake has gone
forth from home to homelessness as a Pilgrim, feeling
beset by birth, decay and death, by grief, lamentation,
ills, woes and tribulation, beset by ills and spent with
ills, and asking to be shown how to make an end of
all that makes up the sum of 111. When enrolled ac-
cordingly as a Pilgrim, he is plied by his fellows in the
higher life with orders and with directions, — how to
approach and how to withdraw, how to look in front of
him and how to look behind him, how to stretch out
his arm and how to draw it back, and how to carry his
bowl and robes. Thinks he to himself: — In the old
days before I left home, it was I who gave orders and
directions to others ; but these people here seem to
think they must order me about and direct me like my
own children and grandchildren. So he throws up his
training and reverts to the lower state of a layman. —
Such a man is said to be so terrified by waves that he
throws up his training and reverts to the lower state.
Terror of waves signifies temper.
What is terror of crocodiles ? — Take the case ot
a young man . . . sum of 111. When enrolled accord-
ingly as a Pilgrim, he is plied by his fellows in the
higher life with orders and directions — to eat this but
not that, to touch this but not that, to drink this but
not that, and each according to rule at an appointed
hour only, and never out of hours. [461] Thinks he
to himself: — In the old days before I left home, I used
to eat and drink what I liked and not to eat or drink
what I did not like, without any regard to rules and
hours at all. Nowadays, however, when faith moves
people to give me a good meal to eat late in the day
out of hours, methinks these people here bolt and bar
my mouth. So he throws up his training and reverts
to the lower state of a layman. Such a man is said to
328 LXVII. CATUMA-SUTTA. M. i. 462.
do SO from terror of crocodiles. Terror of crocodiles
signifies gluttony.
What is terror of whirlpools ? — Take the case of a
young man . . . sum of 111. When enrolled accord-
ingly as a Pilgrim, he goes for alms in the morning,
duly robed and bow! in hand, into a village or town-
ship, unguarded of body and speech, without having
mustered up mindfulness, and with his faculties not
under control. There he sees a householder or his son
indulging in the five pleasures of sense to which they are
addicted and devoted ; and the thought comes to him
that in the old days before he left home he too used to
indulge in these pleasures to which he was likewise
addicted and devoted and that, as his family has plenty
of substance, he could enjoy that substance while doing
good works. So he throws up his training and reverts
to the lower state of a layman. Such a man is said to
do so from terror of whirlpools. Terror of whirlpools
signifies the five pleasures of sense.
Lastly, what is terror of sharks ? — Take the case
[462] of a young man . . . sum of 111. When enrolled
accordingly as a Pilgrim, he goes for alms in the
morning, duly robed and bowl in hand, into a village
or township, unguarded of body and speech, without
having summoned up mindfulness, and with his facul-
ties not under control. There he sees a woman
not fully dressed and attired, at the sight of whom
passion defiles his heart so that he throws up his train-
ing and reverts to the low^er state of a layman. Such
a man is said to do so from terror of sharks. Terror
of sharks signifies women.
Such are the four terrors which await those who, in
this Doctrine and Rule, go forth from home to home-
lessness as Pilgrims.
Thus spoke the Lord. Glad at heart those Alms-
men rejoiced in what the Lord had said.
LXVIII. NALAKAPANA-SUTTA.
THE STIMULUS OF EXAMPLE.
Thus have I heard. Once when the Lord was
staying in Kosala at Nalaka-pana in the Butea grove,
there were a number of highly distinguished young
men who for the Lord's sake through faith in him had
gone from home to homelessness as Pilgrims, — the
reverend Anuruddha, Nandiya, Kimbila, Bhagu,
Kundadhana, Revata, and Ananda, together with other
highly distinguished young men. At the time the
Lord [463], sitting in the open air in the midst of the
Confraternity, asked the Almsmen whether those
young men, as Almsmen, found joy in the higher life.
The Almsmen were silent, and silent they remained
though asked the same question a second and a third
time. Then it occurred to the Lord to put the ques-
tion direct to those young men themselves, and he
asked Anuruddha whether they found joy in the
higher life.
Certainly we do, was the answer.
Good, very good, Anuruddha and the others of you.
It is meet and right that you should do so. You have
left home for homelessness as Pilgrims when quite
young — with black hair untouched by grey and in all
the beauty of your early prime — at the very age when
you might have been leading a life of pleasure. It was
under no stress from kings or robbers, or debt or fear,
or poverty that you left your homes ; — did you not in
faith go forth as Pilgrims because — feeling beset by
birth, decay and death, by grief, lamentation, ills, woes
and tribulation, beset by ills and spent with ills, — you
were asking to be shown how to make an end of all
that makes up the sum of 111 ?
Yes, sir.
And what, when enrolled as a Pilgrim, has that
young man to do ? — If, on the one hand, he attains not
329
33^ LXVIII. NALAKAPANA-SUTTA. M. i. 464.
to that zest and satisfaction which is divested of
pleasures of sense and all wrong states of conscious-
ness, if he attains not to this or to something higher
still, his heart is possessed by covetise, malevolence,
torpor, flurry and worry, doubts, [464] dislikes and
slackness. But if he does attain to such zest and satis-
faction, or to something higher still, his heart is not
possessed by any of these things. That zest and that
satisfaction are his.
What is your idea about myself? As touching the
Cankers — which are depraved and entail re-birth,
which are burthensome and ripen unto 111, with birth,
decay and death in their train — , do you think that
these have not been put away from him by the Truth-
finder and that this is why he knows that this Canker
is dealt with by practice, that by endurance, this by
avoidance and that by removal ?
No, sir ; we do not think this. What we think is
that the Truth-finder has put away from him all
Cankers and that this is why he knows how Cankers
are severally to be dealt with.
Right, quite right. The Truth-finder has indeed
put from him all these evil Cankers, has grubbed and
stubbed them, like a palm-tree that has been rooted
out from where it stood, a thing that once has been
and now can be no more. Just as a palm with its
crown lopped off can never grow again, even so have
all these evil Cankers been grubbed and stubbed, like
a palm that has been rooted out from where it stood, a
thing that once has been and now can be no more.
And therefore it is that the Truth-finder knows how
Cankers are severally to be dealt with. What think
ye ? — With what end in view does the Truth-finder
indicate the states hereafter of his disciples dead and
gone, declaring that this one has passed to one, and
that one to an other future state?
[465] All our ideas are derived from the Lord,,
guided by him and fortified by him. We pray that the
Lord may be pleased to explain what he has said, so
that the Almsmen may treasure up his words.
M. i. 466. THE STIMULUS OF EXAMPLE. 33 I
My end in view is not to cajole or delude folk, nor
is it to get for myself gains or repute or fame or profit,
nor is it to advertise myself as revealing the respective
states hereafter of my disciples dead and gone. No ;
it is because there are young men who believe and
are filled with enthusiasm and with gladness, who, on
hearing this revelation, concentrate their whole hearts
on imitating it all, — to their own abiding good and
welfare.
An Almsman hears that such and such an Almsman
has died and has been declared by the Lord to have
been stablished in knowledge. From personal observa-
tion or from hearsay he knows what was this departed
Almsman's conduct, peace of heart, lore, life, and
Deliverance ; and when he recalls the faith, virtue,
learning, renunciation and lore of the departed, he
concentrates his whole heart on becoming like him,
so that his life is blessed.
Or the Almsman hears the Lord has declared that,
by having burst asunder the Five Bonds which bound
him to the world, the Almsman departed has been
translated to a heaven never to come back thence to
earth. From personal observation . . . life is blessed.
Or he hears the Lord has declared that, by having
burst asunder the Three Bonds, and by also reducing
passion, hatred and delusion to a minimum, the Alms-
man departed will come back only once more to earth,
and will, when he comes back that last time, make an
end of 111. From personal observation . . . [466] life
is blessed.
Or he hears the Lord has declared that, by having
simply burst asunder the Three Bonds, the Almsman
departed has embarked on the stream of salvation, is
safe from future states of punishment, is sure of his
future and destined to win full enlightenment. From
his personal observation . . . life is blessed.
Similarly, an Almswoman hears the Lord has de-
clared that such and such an Almswoman has died
and has been declared by the Lord (etc., as in all the
four foregoing cases of the Almsman departed).
332 LXVIII. NALAKAPANA-SUTTA. M. i. 467.
[467] Similarly a lay-follower — man or woman — hears
that such and such a lay-follower has died and that the
Lord has declared that, by having burst asunder the
Five Bonds which bound him — or her — to the world,
the departed has been translated to a heaven never to
come back thence to earth . . . (etc., as in the 2nd.,
3rd. and 4th. cases of the Almsman departed) . . .
[468] his— or her — whole heart is concentrated on
becoming like him — or her — , so that his — or her — life
is blessed.
Thus the Truth-finder's end in view is not to cajole
or delude folk, nor is it to get for himself gains or repute
or fame or profit, nor is it to advertise himself as re-
vealing the respective states hereafter of his disciples
dead and gone. No ; it is because there are young
men who believe and are filled with enthusiasm and
gladness, who, on hearing this revelation, concentrate
their whole hearts on becoming like these, — to their
own abiding good and welfare.
Thus spoke the Lord. Glad at heart, the reverend
Anuruddha rejoiced in what the Lord had said.
LXIX. GULISSANI-SUTTA.
OF RUSTICITY.
[469] Thus have I heard. Once when the Lord
was staying at Rajagaha in the Bamboo grove where
the squirrels are fed, there appeared among the Con-
fraternity on some business or other an uncouth Alms-
man from the wilds, named Gulissani, concerning
whom the reverend Sariputta held forth to the Alms-
men as follows: —
An Almsman who comes in from the wilds to the
Confraternity and lives with them should show respect
and consideration to his fellows in the higher life. If
he does not, there will be talk of what to do with his
reverence from the wilds, who has lived alone in his
wilds and done what he liked there, and shows no respect
M. i. 470. OF RUSTICITY. 333
or consideration here for his fellows in the higher life.
That is what will be said. And therefore an Almsman
from the wilds, when he comes in to the Confraternity
and lives with them, should show respect and considera-
tion to his fellows.
Such an Almsman from the wilds should be correct
in the matter of seats, punctilious neither to displace
seniors nor to oust juniors. If he shows himself the
reverse, there will be talk of what to do with this
Almsman from the wilds who is deficient even in the
common decencies which the Doctrine prescribes.
That is what will be said. And therefore an Almsman
from the wilds when he comes in to the Confraternity
and lives with them, should be correct in the matter of
seats.
Similarly, and for the like reasons, an Almsman from
the wilds should not visit the village for alms at too
early an hour, nor return ahead of the others ; he
ought not to call on families [470] either before or
after the midday meal ; he ought to be composed and
sedate ; he ought to be reserved and not loquacious ;
he ought to be pleasant spoken and amiable ; he ought
to keep watch and ward over his faculties ; [471] he
should be moderate in his eating, ever vigilant, strenu-
ous, mindful, stedfast, and profound in goodwill ;
[472] he should be a zealous student of the higher
branches of the Doctrine and the Law. He will be
asked questions thereon, and if he can find nothing to
say, there will be talk of what is to be done with this
Almsman from the wilds, where he lived alone and did
what he pleased, who, on being asked questions about
the higher branches of the Doctrine and the Law, can
find nothing to say. That is what will be said. And
therefore an Almsman from the wilds ought to be a
zealous student of the higher branches of the Doctrine
and the Law.
For like reasons, he oupfht to be a zealous student
too both of those excellent Deliverances which
transcend the visible and are incorporeal, and also of
transcendental states of consciousness, lest it be said of
334 LXX. KITAGIRI-SUTTA. M. i. 473.
him that he knows nothing of that for which he became
a Pilgrim.
Hereupon, the reverend Maha-Mogallana asked the
reverend Sariputta whether these states of conscious-
ness were incumbent only on an Almsman from the
wilds or [473] whether they were the business also of
an Almsman from the confines of a village.
They are incumbent on the Almsman from the wilds,
sir, and still more are they the business of an Almsman
from the confines of a village.
LXX. KlTAGIRI-SUTTA.
OF IMPLICIT OBEDIENCE.
Thus have I heard. Once when the Lord was on
an alms-pilgrimage in KasI with a large train of Alms-
men, he addressed them as follows : — I go without a
meal at night and find that on this regimen^ I am
healthy and well, buoyant, hale and hearty. Do like
me, and you too will benefit in the same way.
Yes, sir, said those Almsmen dutifully.
In the course of that alms-pilgrimage through Kasi,
the Lord came to a township of theirs called Kitagiri,
where he stayed. Resident there, were two Almsmen
Assaji and Punabbasuka,^ to whom there came a
number of Almsmen to say that the Lord himself ate
no meal at night and that the Confraternity were doing
the same and were hale and well on it ; and they urged
the two to conform to a regimen which would suit
them too.
[474] Thereupon Assaji and Punabbasuka made
answer that they took meals in the evening and early
in the morning and at noon, outside prescribed hours,
and found that on this regimen they were healthy and
^ Cf. Suttas No. 21 and 65.
^ Two leaders, says the Commentator, of the six recalcitrants
of the Vinaya.
M. i. 475. OF IMPLICIT OBEDIENCE. 335
well, buoyant, hale and hearty. Why should they
sacrifice to-day for hereafter ? They would continue to
take meals in the evening and early in the morning and
at noon outside prescribed hours.
Failing to win the two over, the Almsmen went to
the Lord and after salutations took their seats to one
side, narrated all that had passed, ending up by saying
that, as they could not prevail with the two, they had
come to inform the Lord. He thereupon bade an
Almsman to go to the two with the message that the
Lord desired their presence. On receipt of this
message, the two dutifully appeared and after saluta-
tions took their seats to one side, to be asked by him
[475] whether what was reported to him was true.
Quite true, sir ; was their answer.
Is it in your knowledge, Almsmen, that I ever taught
that — no matter what the feelings a man experiences,
whether agreeable or disagreeable or neutral — his
wrong states of consciousness wane while his right
states wax apace ?
No, sir.
Is it not in your knowledge that my teaching has been
that right and wrong states of consciousness depend
on the particular feeling experienced ; that according
to the nature of the specific feelings — be they agreeable
or disagreeable or neutral — wrong states of conscious-
ness wax apace while right states wane, or vice versa ?
Yes, sir.
Quite right. If I had not known, seen, discerned,
realized, and apprehended by comprehension that, with
a given agreeable feeling experienced by a man, wrong
states of consciousness wax apace and right states
wane, — if I had not this knowledge, should I say,
would it beseem me to say, that you should eschew
that agreeable feeling ?
No, sir.
It is just because I have that knowledge that I
[47c] bid you eschew it.
Also, if I had not known, seen, discerned, realized and
apprehended by comprehension that, with a given
^^6 LXX. KiTAGIRI-SUTTA. M. i. 477.
agreeable feeling experienced by a man, wrong states
wane and right states wax apace, — if I had not this
knowledge, should I say, would it beseem me to say,
that you should develop and abide in that agreeable
feeling ?
No, sir.
It is just because I have that knowledge that I bid
you develop it and abide therein.
[Similar paragraphs ^ about (a) disagreeable and
(d) neutral feelings.]
[477] I do not aver that all Almsmen alike need to
toil on with diligence ; nor do I aver that all Almsmen
alike have no such need. Those Almsmen who are
Arahats, in whom the Cankers are dead, who have
greatly lived, whose task is done, who have shed their
burthen, who have won their weal, whose bonds are
no more, who by utter knowledge have won Deliver-
ance,— of such Almsmen as these I do not aver that
they need to toil on with diligence. And why ? —
Because they have already achieved all that toil can
achieve and now are incapable of slackness. But of
those Almsmen who are still under training and have
not won their hearts' desire but live in earnest
yearning for that utter peace, — of such Almsmen as
these I do aver that they need to toil on with dili-
gence. And why ? — I do so because the fruit of
diligence which I can see for such Almsmen is that — ,
in suitable surroundings, wath a picked circle of good
friends, and with faculties duly regulated — they will
surely win that for the sake of which young men go
forth from home to homelessness as Pilgrims and will
surely reach the goal of the higher life, discerning it of
and by themselves here and now, realizing it, de-
veloping it and abiding therein.
Here are seven types found in the world : — (i) he
that is Delivered both ways, (2) he that is Delivered
by intellect, (3) he that has fathomed the corporeal,
(4) he that has come to see, (5) he that is Delivered by
faith, (6) he that lives up to the Doctrine, and (7) he
that lives up to faith.
M. i. 478. OF IMPLICIT OBEDIENCE. 337
(i) Delivered both ways is he who (a) has reached
through the medium of his physical senses those
tranquil Deliverances which are immaterial and tran-
scend all that is material, and (d) has destroyed
Cankers through intellectual vision. Of such an
Almsman I do not say that he needs still to toil on
with diligence, — because he has already achieved all
that toil can achieve and now is incapable of slackness.
(ii) Delivered by the intellect is he who, though he
has not reached through the medium of his physical
senses those tranquil Deliverances which are im-
material and transcend all that is material, has destroyed
Cankers through intellectual vision. [478] Of such an
Almsman, too, I do not say that he needs still . . .
incapable of slackness.
(iii) He has fathomed the corporeal who {a) has
reached through the medium of his physical senses
those tranquil Deliverances which are immaterial and
transcend all that is material, and (d) has destroyed
some Cankers by intellectual vision. Of such an
Almsman I do say that he needs still to toil on with
diligence, — because the fruit of diligence which I can
see for such an Almsman is that, in suitable surround-
ings, with a picked circle of good friends, and with
faculties duly regulated, he will surely win . . . and
abiding therein.
(iv) He has come to see who, not having reached
these Deliverances through the medium of his physical
senses, has destroyed some Cankers by intellectual
vision, and by intellect has plumbed and fathomed
those states of consciousness which the Truth-finder
has preached. Of such an Almsman,* too, I do aver
that he needs still to toil on . . . and abiding therein.
(v) Delivered by faith is he who, not having reached
these Deliverances through the medium of his physical
senses, has destroyed some Cankers by intellectual
vision, but has his faith In the Truth-finder fixed,
rooted and stablished. Of such an Almsman, too, I do
aver that he needs still to toil on . . . [479] and abiding
therein.
22
33^ LXX. KITAGIRI-SUTTA. M. i. 480.
(vi) He lives up to the Doctrine who, having
neither reached these Deliverances through the medium
of his physical senses nor destroyed the Cankers, has
through the intellect a message of delight in the states
of consciousness which the Truth-finder preaches, —
possessing faith, effort, mindfulness, rapt concentration
and understanding. Of such an Almsman, too, I do aver
that he needs still to toil on . . . and abiding therein.
(vii) Lastly, he lives up to faith who, having neither
reached these states of Deliverance through the
medium of his physical senses nor destroyed the
Cankers, just reposes faith and affection in the Truth-
finder, — possessing faith, effort, mindfulness, rapt con-
centration and understanding. Of such an Almsman,
too, I do aver that he needs still to toil on . . . and
abiding therein.
I do not say that the plenitude of knowledge comes
straightaway ; — it comes by gradual training, by gradual
attainment and by gradual progress. [480] — Take
the case of a man with faith who first draws near,
then attends constantly, then pays attention, then
hears the Doctrine, then carries it away with him, then
examines the import of the ideas he has carried away,
then is in an ecstasy of delight over those ideas, then
grows to ardour, is emboldened by his ardour, be-
coming emboldened, weighs it all, and, weighing it,
strives, till, void of self, he, through the medium of his
bodily senses, realizes the truth sublime and by his
intellect penetrates it and sees it clear. Had that faith
not been there, he would not have drawn near, nor
come again, nor would any of the other things
have happened, nor would he have striven at all.
Almsmen, ye have gone far astray ; ye have
erred grievously. Ah, how very far have these
foolish persons departed from this Doctrine and
Rule!
There is a fourfold exposition, the import of which,
when it is propounded, can speedily be mastered by
the intellect of a man of intelligence. This I will pro-
pound to you and you shall understand it from me.
M. i. 481. OF IMPLICIT OBEDIENCE. 339
Who, sir, are we ? And who are they who know
the Doctrine ?
Why, Almsmen, even a master who put store on
things material who made them his heritage and
cherished them, — even he is not met by higgling and
haggling stipulations that, if they like a thing, his fol-
lowers will do it, but will not do it if they do not like
it. How can this chaffering beseem the Truth-finder
who dwells wholly apart from things material ? To
the follower with faith and in unison with his Master's
teachings, it is a principle that the Lord is his Master,
and he his disciple ; that the Lord knows and he does
not. To the follower with faith, in unison with his
Master's teachings, those teachings impart strength
and affection. To the follower with faith, in unison
with his Master s teachings, [481] it is a principle that
— let only skin and sinews and bone persist and let
flesh and blood dry up, there still shall be no slackening
of effort till what a man's strength and a man's per-
severance and a man's energy can win for him, has
been won.
From the follower with faith, in unison with his
Master's teachings, one of two fruits may be looked
for, — either Knowledge here and now or — if the stuff
of life be not wholly spent — no return to life on earth.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
LXXL TEVIJJA-VACCHAGOTTA-SUTTA.
THE TRUE THREE-FOLD LORE.
Thus have I heard. Once the Lord was staying
at Vesall in the Great Wood in the Gabled Hall, and
at the same time the Wanderer Vaccha-gotta was
resident in the Wanderers' Pleasaunce where the
White Mango stands alone. Early in the morning,
duly robed and bowl in hand, the Lord came into
Vesall for alms, but, reflecting that it was too early yet,
340 LXXI. TEVIJJA-VACCHAGOTTA-SUTTA. M. i. 482.
settled to go to the Wanderers' Pleasaunce and visit
Vaccha-gotta, — as he did. From some way off the
Wanderer saw the Lord coming and said : — Sir, let
the Lord be pleased to draw near ; the Lord is right
welcome ; it is a very long time since the Lord
managed to come here. Let the Lord be seated ; here
is a seat set for him. The Lord having seated himself
accordingly, Vaccha-gotta the Wanderer [482] took a
low seat for himself to one side and thus began : —
I have heard it said that the recluse Gotama^ is all-
knowing and all-seeing, with nothing outside his ken
and vision, and that he claims that, whether he is
walking or standing still, whether he is asleep or
awake, his ken and vision stand ready, aye ready.
Pray, sir, is this witness true, not misrepresenting the
Lord and not mis-stating the gist of his Doctrine .''
The witness, Vaccha, is not true ; it imputes to me
what is false and untrue.
Well, sir, what account ought we to give of the
Lord, so as not to misrepresent him or misinterpret
the gist of his Doctrine or entail the censure of an
orthodox expositor thereof ?
He would bear true witness, neither misrepresenting
me nor misinterpreting the gist of my Doctrine nor
entailing the censure of an orthodox expositor thereof, —
who should say : — The recluse Gotama has the three-
fold lore (te-vijja). For, Vaccha, (i) as long as I
please, I can call to mind all my own past existences,
from a single one onwards, in all their details and
features, (ii) As long as I please, I can see — with the
Eye Celestial, which is pure and far surpasses the eye
of man — creatures in act to pass hence and re-appear
elsewhere (etc., as in Sutta No. 4). (iii) By destroying
the Cankers, I have won that Deliverance ot heart and
mind in which no Cankers are ; here and now have 1
entered on and abide in this Deliverance, which of and
by myself I have discerned and realized. So it would
^ This is the claim of the Jain Nathaputta in (e.g.) the 14th
Sutta. Cf. Sutta No. 76
M. i. 483. THE TRUE THREE-FOLD LORE. 34 1
be a true witness, Vaccha, to say that I have the three-
fold lore.
[483] At this point Vaccha-^otta the Wanderer put
this question * Is there any layman, Gotama, who,
without shedding the trammels of house and home,
has, at the body's dissolution, made an end of 111 ?
Not one, Vaccha.
Is there any layman who, without shedding the
shackles of house and home, has, at the body's disso-
lution, got to heaven ?
Not one hundred, not two or three or four or five
hundred, have achieved this ; there are many more
laymen than that who, without discarding the trammels
of house and home, have, at the body's dissolution,
got to heaven.
Has any Mendicant (ajivaka) at death ever made an
end of 111 ?
Not one.
Has any Mendicant at death got to heaven ?
Going back in memory for ninety - one aeons, I
can only recall one single Mendicant who did ; — and
he preached a gospel of Karma and the after-con-
sequences of actions.
On this showing, Gotama, that school's efficacy is
wholly impotent to get a man even to heaven.
Yes, Vaccha ; it is so.
Thus spoke the Lord. Glad at heart, the Wanderer
Vaccha-gotta rejoiced in what the Lord had said.
LXXII. AGGI-VACCHAGOTTA-SUTTA.
OF FUEL.
Thus have I heard. Once when the Lord was
staying at Savatthi in Jeta's wood in the pleasaunce of
Anathapindika, there came to him the Wanderer
Vaccha-gotta, who, [484] after salutations, took his
seat to one side and thus began : —
Do you hold, Gotama, that the world is eternal, and
342 LXXII. AGGI-VACCHAGOTTA-SUTTA. M. i. 485.
that this is the only true view, all other views being
false ?
No, Vaccha.
Well then, do you hold that the world is non-eternal,
and that that is the only true view, all other views
being false ?
No, Vaccha.
Do you hold that the world is finite, and that this is
the only true view, all other views being false ?
No, Vaccha.
Do you hold, then, that the world is non-finite, and
that that is the only true view, all other views being
false ?
No, Vaccha.
[Similar questions and answers follow about — Life
and the body are identical, Life and the body are dis-
tinct ; The truth-finder passes to another existence
after death here. The truth-finder does not pass to
another existence after death here, The truth-finder
both does and does not pass to another existence after
his death here, [485] The truth-finder neither passes
nor does not pass to another existence after his
death here.]
To each and all of my questions, Gotama, you have
answered in the negative. What, pray, is the danger
you discern in these views which makes you scout
them all ?
To hold that the w^orld is eternal — or to hold that it
is not, or to agree to any other [486] of the propositions
you adduce, Vaccha, — is the thicket of theorizing, the
wilderness of theorizing, the tangle of theorizing, the
bondage and the shackles of theorizing, attended by
111, distress, perturbation and fever ; it conduces not
to aversion, passionlessness, tranquillity, peace, illu-
mination and Nirvana. This is the danger I discern in
these views, which makes me scout them all.
Is there any view which you have adopted, Gotama ?
The adoption of views is a term discarded for the
truth-finder, who has had actual vision of the nature,
orgin and cessation of things material — of feelings — of
M. i. 487. OF FUEL. 343
perception — of plastic forces — and of consciousness.
Therefore it is that, by destroying, stilling, suppressing,
discarding and renouncing all supposings, all imagin-
ings, and all tendencies to the pride of saying I or
mine, the truth-finder is Delivered because no fuel is
left to keep such things going.
When his heart is thus Delivered, Gotama, where is
an Almsman^ reborn hereafter?
Reborn does not apply to him.
Then he is not reborn.
Not reborn does not apply.
Then he is both reborn and not reborn.
Reborn and not reborn does not apply.
Then he is neither reborn nor not-reborn.
Neither reborn nor not - reborn does not apply
to him.
To each and all of my questions, Gotama, you have
replied in the negative. [487] I am at a loss and be-
wildered ; the measure of confidence you inspired by
our former talk has disappeared.
You ought to be at a loss and bewildered, Vaccha.
For, this Doctrine is profound, recondite, hard to com-
prehend, rare, excellent, beyond dialectic, subtle, only
to be understanded of the wise. To you it is difficult, —
who hold other views and belong to another faith and
objective, with a different allegiance and a different
master. So I in turn will question you, for such
answer as you see fit to give. What think you,
Vaccha ? — If there were a fire blazing in front of you,
would you know it ?
Yes.
If you were asked what made that fire blaze, could
you give an answer ?
I should answer that what made it blaze was the fuel
consisting of bracken and sticks.
If the fire went out, would you know it had gone out ?
Yes.
^ The interlocutor, it will be noted, assumes that, here, tat h a-
g a t a means not the Buddha but a Saint, or Arahat in general.
344 LXXII. AGGI-VACCHAGOTTA-SUTTA. M. i. 488.
If now you were asked In what direction the fire had
gone, whether to east, west, north or south, could you
give an answer ?
The question does not apply. Since the fire was
kept alight by bracken and sticks, and since it had con-
sumed its supply of fuel and had received no fresh sup-
plies, it is said to have gone out for lack of fuel to
sustain it.
Just in the same way, Vaccha, all things material
[488] — all feelings — all perception — all plastic forces —
all consciousness — everything by which the truth-finder
might be denoted has passed away for him, — grubbed
and stubbed, leaving only the bare cleared site where
once a palm-tree towered, — a thing that once has
been and now can be no more. Profound, measure-
less, unfathomable, is the truth-finder even as the
mighty ocean ; reborn does not apply to him nor not-
reborn nor any combination of such terms ; everything
by which the truth-finder might be denoted, has passed
away for him, utterly and for ever.
At the close of these words, the Wanderer V^accha-
gotta said to the Lord : — It is like a giant Sal-tree on
the outskirts of a village or township which, by the
course of change, loses its leaves and foliage, sheds its
bark and rotten stuff and poorer wood, so that in time,
when all that Is gone, it stands in the clean strength of
its choice timber alone. Wonderful, Gotama ; quite
wonderful ! Just as a man might set upright again
what had been cast down, or reveal what had been
hidden away, or tell a man who had gone astray which
was his way, or [489] bring a lamp into darkness so
that those with eyes to see might see the things about
them, — even so, in many a figure, has Gotama made
his Doctrine clear. To the reverend Gotama I come
as my refuge, and to his Doctrine and to his Confra-
ternity. I ask him to accept me as a disciple from this
day forth while life lasts.
M. i. 490. THE MEED OF SERVICE. 345
LXXIII. MAHA-VACCHAGOTTA-SUTTA.
THE MEED OF SERVICE.
Thus have I heard. Once when the Lord was
staying at Rajagaha in the Bamboo grove where the
squirrels were fed, the Wanderer Vaccha-gotta came
to him and after salutations took his seat to one side,
saying : — It is a long time since I have had a talk with
the reverend Gotama. I should like him briefly to
expound right and wrong to me.
I could expound them either in brief or at large,
Vaccha, but will confine myself here to an exposition
in brief. Hearken and pay attention, and I will speak.
Then to the attentive Wanderer the Lord began : —
Greed is wrong ; freedom from greed is right.
Hatred is wrong ; not to hate is right. Delusion is
wrong ; to be free from delusion is right. — The one
triad is wrong, the other right.
To take life is wrong ; to refrain from taking life is
right. Theft is wrong ; to shun theft is right. In-
dulgence in pleasures of sense is wrong ; to refrain
from such indulgence is right. Lying is wrong ; to
refrain from lies is right. Slander [490] is wrong ; to
refrain from slandering is right. Reviling is wrong ;
not to revile is right. Idle chatter is wrong ; to refrain
therefrom is right. To covet is wrong ; not to covet
is right. To be malevolent is wrong ; not to be male-
volent is right. Erroneous views are wrong ; sound
views are right. — The one set of ten is right, the other
set is wrong.
So soon as Craving is eliminated — grubbed up by
the roots, leaving only the bare cleared site where once
a palm-tree towered, a thing that once has been and
now can be no more — then that Almsman becomes an
Arahat, in whom the Cankers are dead, who has
greatly lived, whose task is done, who has shed his
burthen, who has won his weal, whose bonds to
34^ LXXIII. MAHA-VACCHAGOTTA-SUTTA. M. i. 491.
life are no more, who by utter Knowledge has won
Deliverance.
Apart from the reverend Gotama, — is there a single
Almsman in his following who has entered on and
dwells here and now in that Deliverance of heart and
mind which is without Cankers because Cankers are
eradicated, a Deliverance which of and by himself he
has apprehended and realized ?
Not a mere hundred of my followers, not two or
three or four or five hundred, but many more than that
have achieved this.
Apart from the reverend Gotama and the Alms-
men,— is there a single Almswoman in his following
who has achieved this ?
Not a mere hundred of my women followers, not two
or three or four or five hundred of them, but many
more than that have achieved this.
Apart from the reverend Gotama and the Almsmen
and the Almswomen, — is there a single white-robed
layman of his following in the higher life who, by
destruction of the Five Fetters that bind people to this
world, has been translated to higher realms, never to
revert thence to this world ?
Not a mere hundred of my laymen, not two or three
or four or five hundred of them, but many more than
that have [491] achieved this.
Apart from the reverend Gotama and the Almsmen
and the Almswomen and the laymen of the higher
life, — is there a single layman who, though not denying
himself pleasures of sense, conforms and practises
what he is taught, without any doublings or search-
ings of heart, and in absolute confidence and personal
conviction lives by his Master's teaching ?
Not a mere hundred such laymen, not two or three
or four or five hundred of them, but many more than
that have achieved this.
Apart from the reverend Gotama and the Almsmen
and the Almswomen and the laymen whether of the
higher life or of the world still, can you say as much of
lay-women both in the higher life and in the world ?
M. 1. 492. THE MEED OF SERVICE. 347
Not a mere hundred lay-women, not two or three or
four or five hundred of them, but many more than that
have achieved these results.
Had the reverend Gotama alone achieved success in
the Doctrine, without the Almsmen, [492] this higher
life of his founding would have been incomplete by this
constituent. Inasmuch, however, as not only he but
the Almsmen too have succeeded, this constituent is
not lacking. Had success come only to him and the
Almsmen, without the Almswomen, the latter con-
stituent would have been wanting, — as it is not. Had
success come only to him and the Almsmen and the
Almswomen, without laymen of the higher life — or
laymen of the world still — or lay-women of the higher
life — or lay-women of the world still — , in each case
this higher life of his founding would have been incom-
plete by that particular constituent. [493] Inasmuch,
however, as success has come to each and all of these
classes, not a single one of these constituents of com-
pleteness is lacking.
Even as the river Ganges streams and flows to the
ocean as its bourne and finds repose only in the ocean,
so does Gotama's whole congregation, laity as well as
Pilgrims, stream and flow to Nirvana as its bourne,
finding repose only in Nirvana. Wonderful, Gotama ;
quite wonderful ! Just as a man might set upright
again what had been cast down, or reveal what
had been hidden away, or tell a man who had gone
astray which was his way, or bring a lamp into
darkness so that those with eyes to see might see
the things about them, even so in many a figure
has the reverend Gotama made his Doctrine clear.
To the reverend Gotama I come as my refuge, and
to his Doctrine, and to his Confraternity. I ask to
be admitted as a Pilgrim under him, with confirmation
therein.
[494] Vaccha, a former adherent of another sect who
desires admission to, and confirmation in, this Doctrine
and Rule, has first to reside for four months, at the end
of which. period discreet Almsmen admit and confirm
34^ LXXIII. MAHA-VACCIIAGOTTA -SUTTA. M. i. 495.
him as a member of the Confraternity. This is the
qualification I have recognized.
If this is so, sir, I will reside for the probationary
four months accordingly with a view to membership of
the Confraternity.
In due course, the Wanderer Vaccha-gotta was ad-
mitted and confirmed of the Lord's following.
Soon after his confirmation, indeed within a fort-
night's time, the reverend Vaccha-gotta came to the
Lord and after salutations took his seat to one side,
saying — I have attained all that is to be attained by a
non-Arahat's understanding and a non-Arahat's know-
ledge. I ask the Lord to expound the Doctrine to me
further.
Then, Vaccha, develop further two frames of mind,
calm and insight, the development of which will help
you to fathom various elements of sense-consciousness.
To the full of your desire to have at command the
divers types of psychic power — from being one to
become manifold, from being manifold to become one,
to pass at will through wall or fence or hill as if it were
air, to pass in and out of the solid earth as if it were
water, to walk on the water's unbroken surface as if
it were the solid earth, to glide, as you sit serene,
through the air, like a winged bird, to touch and to
handle the sun and moon in their power and might,
and to extend the sway of your body right up to the
heavens of Brahma — each and all of these manifesta-
tions of psychic power shall be yours to experience as
your mind shall dictate.
To the full of your desire to hear, with the Ear
Celestial, [495] which is pure and far surpasses the
human ear, twofold sounds — both the celestial and the
human, sounds both far and near, — all this shall be
yours to experience as your mind shall dictate.
To the full of your desire, that your heart should
read the hearts of others, — knowing the heart where
passion dwells as passionate, and the passionless heart
as passionless, the unkind heart as unkind, and the
kind heart as kind, the deluded heart as deluded, and
M. i. 496. THE MEED OF SERVICE. 349
the undeluded heart as undeluded, the focussed heart
as focussed, and the unfocussed heart as unfocussed,
the great heart as great, and the little heart as little,
the inferior heart as inferior, and the superior heart as
superior, the stedfast heart as stedfast, and the un-
stedfast heart as unstedfast, the heart Delivered as De-
livered, and the heart undelivered as undelivered — all
this shall be yours to experience as your mind shall
dictate.
To the full of your desire to recall your divers ex-
istences in the past — a single birth, then two . . .
right up to your rebirth here, — all this shall be yours to
experience as your mind shall dictate.
[496J To the full of your desire to see, with the Eye
Celestial which is pure and far surpasses the human
eye, creatures in act to pass hence, in act to reappear
elsewhere, creatures either lowly or debonair ... in
states of bliss and in heaven, — all this shall be yours to
experience as your mind shall dictate.
To the full of your desire — here and now, and of and
by yourself — to know, realize, enter on, and abide in
Deliverance of heart and mind which is without
Cankers because Cankers have been eradicated, — all
this shall be yours to experience as your mind shall
dictate.
Thereupon the venerable Vaccha-gotta, glad and
grateful to the Lord for his words, arose and with
salutations and deep reverence withdrew. Nor was it
long before he, dwelling alone and aloof, strenuous,
ardent and purged of self, won the prize in quest of which
young men go forth from home to homelessness as
Pilgrims, that prize of prizes which crowns the highest
life ; — even this did he think out and realize of and by
himself, entering on it and dwelling therein here and
now ; and to him came the knowledge clear that for
him rebirth was no more ; that he had lived the highest
life ; that his task was done ; and that now for him
there was no more of what he had been. The reverend
Vaccha-gotta was numbered among the Arahats.
At that time a large number of Almsmen were on
350 LXXIII. MAHA-VACCHAGOTTA-SUTTA. M. i. 497.
their way to visit the Lord. Seeing them some way
off, Vaccha-gotta went up to them, [497] and, on
learning their intention to visit the Lord, asked them
to bow down at the Lord's feet on his behalf and in his
name to say : — The Lord has been served ; the Blessed
One has been served. Accordingly those Almsmen
conveyed his message faithfully to the Lord, who
remarked that already his own heart had read Vaccha-
gotta's heart and that this Almsman had won the
threefold lore and had come to great powers and
might. Also, deities (he added) had brought him the
same tidings.
Thus spoke the Lord. Glad at heart, those Alms-
men rejoiced in what the Lord had said.
LXXIV. DIGHANAKHA-SUTTA.i
CONSISTENCY IN OUTLOOK.
Thus have I heard. Once when the Lord was
staying in Boar's Cave on Vulture Peak at Rajagaha,
the Wanderer Digha-nakha came to him and after
salutations took his stand to one side, saying : — All^
fails to satisfy me ; that is what I say, and that is the
view I hold.
When you say, Aggivessana, that all fails to satisfy
you, does your own view as just expressed also fail to
satisfy you ?
If it did satisfy me, then all else would follow suit.
[498] In one class, there are very many people in
the world who, admitting that all else should follow
suit, yet refuse to discard their old view while adopt-
ing another. In another class, there are very few
who, admitting that all else should follow suit, discard
their old view and do not tack on another.
There are some recluses and brahmins, Aggivessana,
who affirm and hold that all satisfies them, while others
take the contrary view, and others again partly take
the former and partly the latter view.
Those who are satisfied with all, hold a view which
is allied to passion, to bondage, to pleasure, to attach-
ments and to all that sustains continuing existence.
Those who are dissatisfied with all, hold a view
which is allied to passionlessness and freedom, aloof
from pleasure and attachments, and with nothing to
keep existence continuing.
^ This Sutta is referred to as Vedana-pariggaha-suttanta at
p. 96 of the first volume of the Commentary on the Dhamma-
pada (P. T. S. 1906).
^ Bu. explains sabbaiii (all, everything) as meaning re-birth
and transmigration, in the mouth of Dlghanakha, who, subse-
quently perceiving that Gotama is using the word in its literal
sense, tries to safeguard his original contention.
351
352 LXXIV. DIGHANAKHA-SUTTA. M. i. 500.
Here Dighanakha intervened to say: — The reverend
Gotama is complimentary, most complimentary to the
view I hold !
Lastly, the Lord went on to say, those who are
partly satisfied and partly dissatisfied, hold a view
which, so far as it is one of satisfaction, is allied to
passion and so forth, while, so far as it is one of
dissatisfaction, is allied to passionlessness and so forth.
In these circumstances an intelligent person would
say that, if he whole-heartedly stuck to and dis-
seminated the satisfied view as wholly and exclusively
true, he would be at issue with both the other camps,
which would lead to disputes, and so to vexation and
so to trouble. Consequently, he discards this view and
takes up with no other. And the same happens to an
intelligent person with regard to both the dissatisfied
and the partly-satisfied views, so that in all three cases
alike there is a discarding and a renouncing of these
views by the intelligent.
[500] This body — which has visible shape, which is
made up of the four primary elements, starts from
parents, is sustained by victuals, is transitory and
subject to attrition, abrasion, dissolution and dispersal
— , this body is to be regarded as transitory, as 111, as
a disease, as a pustulence, as a pang, as anguish, as a
malady, as alien, as a flux, as void, as non-self ; and
he who so regards the body, loses thereby all liking
and affection for a body, all subordination to a body.
There are the following three classes of feelings, —
pleasant, unpleasant, and neutral. While a man is
experiencing a pleasant feeling, he does not con-
comitantly experience the unpleasant or the neutral,
but the pleasant alone. Similarly, an unpleasant or a
neutral feeling is not concomitant with either of the
two other classes. All three classes alike have this in
common that they are transitory, that they are products
and effects, that they are perishable and evanescent,
and that they can be purged of passion and stilled.
When he sees this clearly, a well-informed disciple of
the Noble, grows aweary of all feelings — pleasant,
M. i. 501. CONSISTENCY IN OUTLOOK. 353
unpleasant and neutral — and, being aweary, purges
himself of passion and by passionlessness finds Deliver-
ance, so that, being Delivered, he comes to realize his
Deliverance in the conviction that — Rebirth is no
more ; I have lived the highest life ; my task is done ;
and now for me there is no more of what I have been.
An Almsman whose heart is Delivered thus, neither
concurs nor disputes with anyone; he employs the
current phraseology of the world without accepting its
ideas.
At this point there came to the reverend Sariputta,
who was [501] standing behind the Lord fanning him,
the thought : — These then are the several states of
consciousness which the Lord has bidden us realize
and discard, which the Blessed One has bidden us
renounce. And even as Sariputta so reflected, his
heart was Delivered from Cankers by leaving nothing
to sustain them in being.
In the Wanderer Dighanakha, on the other hand,
there arose the pure and stainless Eye of Truth,
whereby he saw that in whatsoever has a beginning,
cessation is also inherent. Seeing and grasping
the Doctrine, comprehending and fathoming it,
Dighanakha — with doubts all gone, freed from all
questionings of heart, strong now in confidence, per-
sonally and independently assured of the Master's
gospel — said to the Lord : — Wonderful, Gotama ;
quite wonderful ! Just as a man might set upright
again . . . (etc. as at end of Sutta No. 72) ... as a
disciple from this day forth while life lasts.
LXXV. MAGANDIYA-SUTTA.
OF KEEPING WATCH AND WARD.
Thus have I heard. Once the Lord was staying in
the Kuru country — Kammassadhamma is the name of
a township of theirs — in the fire-hut of the brahmin
Bharadvaja-gotta, in which a grass mat was laid. In
23
354 LXXV. MAGANDIYA-SUTTA. M. i. 502.
the morning early, duly robed and bowl in hand, the
Lord went into the township for alms and was on his
way back after his meal when he came to a wood into
which he went to spend the noontide, seating himself
under a tree for the heat of the day.
[502] Now the Wanderer Magandiya, in the course
of his roamings and peregrinations afoot, came to this
fire-hut and, seeing the grass mat laid, asked the
brahmin whom it was for, observing that it suggested
the pallet of a recluse.
It has been laid, Magandiya, for the recluse Gotama,
the Sakyan, who has gone forth from a Sakyan home
on Pilgrimage. Such is the high repute noised abroad
concerning him that he is styled the Lord, Arahat all-
enlightened, walking by knowledge, blessed, under-
standing all worlds, the matchless tamer of the
human heart, teacher of gods and men, the Lord of
Enlightenment.
It is an annoyance to set eyes on the pallet of
Gotama, that rigid repressionist.^
Take care what you say, Magandiya ; take care
what you say ; for, many are the sages among Nobles,
brahmins, householders and recluses who are earnest
believers in him and trained in Noble knowledge, in
the Doctrine, and in what is right.
If I could see him face to face, I would tell him to
his face, Bharadvaja, that he is a repressionist, —
because our Scriptures say so.
If you do not mind my doing so, I will tell this to
the recluse Gotama.
Pray do not scruple to tell him what you have
been told.
1 B h u n a h u (an archaic word purposely put into the mouth of
this paribbajaka, as huveyya was put into the mouth of Upaka
the aj ivaka at I., p. 171, vide supra, p. 121), is here interpreted by
Bu. as hata-vaddhin and mariyada-karaka, i.e. "re-
pressing growth and regulation-making." He explains that,
v/hereas the Buddha prescribed watch and ward over the senses,
this Wanderer believed in giving them full scope, advocating not
* a cloistered virtue ' but complete experience (* tout savoir ') as
a stage to ultimate mastery.
M. i. 503. OF KEEPING WATCH AND WARD. 355
With the Ear Celestial, which is pure and far sur-
passes the human ear, the Lord heard the conversation
between these two.
Rising up towards evening from his meditations, the
Lord betook him to the brahmin's fire-hut and sat
down on the grass mat laid out for him. To him came
the brahmin, who, after salutations, took his seat to
one side and was thus by the Lord addressed : — There
was some talk, Bharadvaja, between you and the
Wanderer Magandiya [503] as touching this same mat.
Greatly surprised and startled, the brahmin said : —
Why that is precisely what I was about to tell you, sir,
when you anticipated me !
Their talk was interrupted by the return of the
Wanderer to the hut, who, after salutations, sat down
to one side, to be thus addressed by the Lord : — The
eye, Magandiya — of which visible shapes are the
domain and the delight and the satisfaction — has been
subjugated, shielded, safe-guarded and kept under
v/atch and ward by the Truth-finder, who preaches the
Doctrine of its watch and ward. Was it with reference
to the eye that you said the recluse Gotama is a rigid
repressionist ?
Yes, it was ; — because our Scriptures say so.
Was your remark made with reference to the
ear — which has sounds for its domain — , to smell —
which has odours for its domain — , to the tongue —
which has tastes for its domain — , to the body — which
has touch for its domain — , to consciousness — which
has states of mind for its domain ? Was it with
reference to these — all of which have been subjugated
by the Truth-finder, who preaches the Doctrine for
their watch and ward — that you said the recluse
Gotama is a rigid repressionist ?
Yes, it was ; — because it is on these lines that you
criticize our tenets.
What do you think of this, Magandiya ? — Take a
man who [504] aforetime revelled in the visible shapes
of which the eye takes cognizance, — shapes which are
desirable, agreeable, pleasant and attractive, bound up
35^ LXXV. MAGANDIYA-SUTTA. M. i. 505.
with pleasures of sense, and exciting. Suppose that
later on, through coming to know them for what they
really are — through coming to know their origin and
cessation, the satisfaction and the troubles they entail,
and their final outcome — , he discards all craving for
them, dispels the fever they bring, loses all appetite for
them, so that he dwells with his heart at peace within
him. What have you to lay to his charge ?
Nothing, Gotama.
Or take the case of a man who similarly discards
sounds, odours, tastes, or touch. What have you to
lay to his charge ?
Nothing.
Now, I myself, Magandiya, in those days when I had
a home, was lapped in the pleasures of the five senses
and revelled in sights, sounds, odours, tastes and
touch, — which are desirable, agreeable, pleasant and
attractive, bound up with pleasures of sense, and ex-
citing. Three palaces were mine, one for the rainy
season, another for the winter, and another for the
summer. In the palace for the rainy reason I lived
during the four months of the rains, ministered to by
bands of women musicians, never coming down to the
lower floors. Later on, through coming to know these
pleasures for what they really are — through coming to
know their origin and cessation, the satisfaction and
the troubles they entail, and their final outcome — , I
discarded all 'craving for them, dispelled the fever they
bring, lost all appetite for them, so that I dwelt with
my heart at peace within me. I observed others still
held by pleasure in passion's meshes, still the prey of
pleasure, still afire with the fever of pleasure, still the
votaries of pleasure ; I envied them not nor took
delight in such things. And why ? — Because there is a
delight which is aloof from pleasures of sense and from
things which are wrong and is based on the attainment
of bliss Celestial ; [505] and it was in the enjoyment of
this delight that I neither envied the lower nor took
delight therein.
It is like a wealthy householder or his son, of great
M. i. 5o6. OF KEEPING WATCH AND WARD. 357
treasures and substance, who, while living a life lapped
in these divers pleasures of the five senses that are so
desirable, agreeable, . . . and exciting, lives aright in
deed, word and thought so that at his body's dissolution
after death he passes to bliss celestial to consort with
the Thirty-three gods, and there, surrounded by a
throng of nymphs in the Grove of Gladness, is lapped
in every celestial pleasure of the five senses. Sup-
posing now that he sees a householder or his son on
earth lapped in divers pleasures of sense. What do
you think, Magandiya ? Would that new deity, who
lives surrounded by a throng of nymphs in the Grove
of Gladness, lapped in every celestial pleasure of the
five senses, — would he envy that earthly householder
or his son or their earthly pleasures ? Would he turn
again to earthly pleasure ?
No, Gotama ; he would not ; — because celestial
pleasures are choicer and more excellent than human
pleasures.
It was just the same with me who in bygone days,
Magandiya, when I had a home, was lapped in the
pleasures of the five senses but later on, through
coming to know. . . . [506] I neither envied the
lower nor took delight therein.
It is like a leper who, with his limbs all sores and
rottenness, is being eaten alive by worms and tears his
open wounds with his nails and scorches his frame
over a pit of hot embers. Suppose now his friends
and kinsfolk bring him a leech who makes him up a
medicine whereby he is cured of his leprosy and is hale
and well, able to get about and go where he will. If
now he sees another leper in the selfsame plight, — do
you think he would envy that leper either his pit of
embers or his course of medicine ?
No, — because medicines are wanted not in health
but in illness.
It was just the same with me, Magandiya, who, in
those days when I had a home, was lapped in all
pleasures of the five senses and revelled in desirable
and agreeable sights, but later on, through coming to
35^ I.XXV. MAGANDIYA-SUTTA. M. i. 507
know those pleasures for what they really are ... I
neither envied the lower nor took delig^ht therein.
[507] It is like a leper who, with his limbs all sores
. . . able to get about and go where he will. Suppose
now two strong men dragged him along by the arms
towards a pit of embers, — do you suppose he would
struggle and resist ?
Yes, Gotama ; — because the fire and contact with it
would greatly torture and scorch him.
Is this something new, or was it all there before.'^
The fire and the contact and the scorching are
no different now to what they were. The difference
is that, in the former instance the leper, — when his
limbs were all sores and rottenness, and when he was
being eaten alive by worms and was tearing his open
wounds with his nails and was beside himself — actually
found in the pain of contact with the fire a change of
sensation to what seemed bliss.
Precisely in the same way, Magandiya, pleasures of
sense always have been, always will be, and always are
painful in contact, always torturing and scorching.
And those who are held by pleasure in passion's
meshes, who are still the prey of pleasure, still afire
with the fever of pleasure, still the votaries of pleasure
and beside themselves, — all these actually find in the
pain of contact with pleasures of sense a change of
sensation to what to them seems bliss.
It is like a leper who, with his limbs all sores and
rottenness, while he is being eaten alive by worms, and
while he tears his open wounds with his nails, scorches
his frame over a pit of embers. The more that leper
does so, the more do his open sores [508] stink with
the noisome stench of putrefaction, and he finds but
sorry relief and satisfaction from scratching their
itching surface. It is just the same with those who,
being held by pleasure in passion's meshes, who, being
still the prey of pleasure, still afire with the fever of
pleasure, and still the votaries of pleasure, continue on
with pleasures of sense ; — the longer they go on, the
stronger grows their craving for passion, and the hotter
M. i. 509. OF KEEPING WATCH AND WARD. 359
rages the fever of passion within them, and they find
but sorry relief and satisfaction from their indulgences.
Have you either seen or heard of a prince or great
lord who, being lapped in pleasure, has ever lived — or
is now living — or indeed will ever live — with his heart
at peace within him, unless he has first discarded all
craving for sensuous pleasures, has dispelled the fever
they bring, and has lost all appetite for them ?
No, Gotama.
Quite right, Magandiya ; — nor have I. But all
recluses and brahmins who have been — or now are —
or hereafter will be — triumphant over pleasures of
sense, with their hearts at peace within them, — all, all,
achieve their triumph through realizing how pleasure
originates and how it ends, and what are its satisfac-
tions, perils and vanity.
This was the occasion of the Lord's solemn
utterance : —
Chief boon is Health ; Nirvana's bliss stands first ;
Of Deathless Paths the Eightfold leads to Peace,
Hereupon, Magandiya said to the Lord : — It is
wonderful, Gotama, it is marvellous how truly you
say that —
[509] Chief boon is Health ; Nirvanas bliss comes first.
I myself have also heard it said by the Wanderers of
old, teachers themselves and the teachers of teachers,
that —
Chief boon is Health ; Nirvanas bliss stands first.
There is complete accord here, Gotama.
In this line which you have heard from the Wan-
derers of old, Magandiya, what is Health } and what is
Nirvana?
Here the Wanderer stroked his own limbs and
said : — This is Health, Gotama ; this is Nirvana.
For, at the present time I am in health and well-being,
without any ailments at all.
It is just like a man blind from birth, Magandiya, who
360 LXXV. MAGANDIYA-SUTTA. M. i. 510.
cannot see dark and light things, or blue or yellow
or red or pink things ; who cannot see level or rough
ground, the stars, or the sun and moon. Suppose, on
hearing a man with sight say that a goodly white robe
without blemish was a fine thing to possess, this blind
man were to sally forth to get one for himself, only to
be fobbed off with greasy, grimy, trashy stuff which
was vouched for as all right. Suppose now he took it,
put it on, and expressed his delight by saying that
a goodly white robe without blemish was a fine thing
to possess. Do you suppose that, if the man blind from
birth had had knowledge and vision, he would have
taken that greasy, grimy, trashy stuff and have been
so pleased with it ? Or did he take it on trust from
the man who could see ?
Only from lack of knowledge and vision, and out of
trust in him who could see, would the blind man have
been deluded like that.
[510] Just in the same way non-conformist Wan-
derers, being blind and without eyes, lacking know-
ledge of Health and Vision of Nirvana^ yet utter the
verse —
Chief boon is Health ; Nirvanas bliss stands first.
It was the Arahats all-enlightened of old who uttered
the verses —
Chief boon is Health ; NiTuancHs bliss stands first ;
Of Deathless Paths the Eightfold leads to Peace,
By degrees it has now filtered down to the everyday
man. Though this body, Magandiya, is a disease, a
pustulence, a pang, an anguish, an ailment, you say
that here is Health and Nirvana. For, you have not
that Noble Eye wherewith to know Health and to
have vision of Nirvana.
I believe the reverend Gotama can teach me how to
know Health and have vision of Nirvana.
It is just like a man blind from birth, Magandiya,
unable to see dark and light things ... or the sun
and moon, to whom his friends and kinsfolk bring a
M. i. 511. OF KEEPING WATCH AND WARD. 36 1
leech who makes him up a medicine whereby he fails
to give him eyes or to clarify them. Do you not
suppose the leech will have taken a lot of toil and
trouble over it ?
Yes, Gotama.
Just in the same way, Magandiya, I might teach you
what Health and Nirvana are, but you would not
either know Health or have vision of Nirvana; — but I
should have trouble and travail.
[511] I believe the reverend Gotama can teach me
how to know Health and have vision of Nirvana.
It is just like a man blind from birth, Magandiya,
unable to see anything, who hears a man with sight
say that a goodly white robe without blemish . . .
vouched for as all right. Suppose now that he takes
it and puts it on ; and suppose further that his friends
and kinsfolk bring him a leech, who makes him up a
medicament for application above and beneath, and
solvents, and cooling ointments, and nasal injections,
so that he gives the blind man his eyes and clarifies
them, — with the consequence that he quite loses his
passion for that grimy, greasy, trash and regards the
fellow who sold it him as no friend but as an enemy
who ought to be put to death for having cheated,
tricked and deluded him by saying that greasy, grimy
trash was a goodly white robe without blemish.
Just in the same way, Magandiya, if I were to teach
you what Health is and what Nirvana is, and if you
came to knowledge and vision of them, then, so soon
as you got eyes to see with, you would quite discard
your passion for what breeds the five-fold maintenance
of existence, and your thought would then be : — Long
have I been cheated, tricked and deluded by this heart
of mine ; for, I was for ever engaged in encouraging
things material, feelings, perceptions, plastic forces,
and consciousness, so that this encouragement led to
existence, which led to birth, which led to decay and
death with sorrow and lamentation, 111 and tribulation.
— [512] Thus originates all that makes up the sum
of 111.
362 LXXV. MAGANDIYA-SUTTA. M. i. 513.
I believe the reverend Gotama can teach me how I
shall be blind no more when I rise from this seat.
Then, Magandiya, consort with the good. Con-
sorting with the good, you will hear sound doctrine,
and so will walk in accordance with the Doctrine, and
thereby will come — of and by yourself — to know and
to see that these things are diseases, pustulences
and pangs ; that here they are stilled for ever ; that to
still the stuff that makes them leads on for you to the
stilling of continued existence, which in turn leads on
to the stilling of birth and so of decay with sorrow and
lamentation, 111 and tribulation. — Thus ends all that
makes up the sum of 111.
Hereupon, the Wanderer Magandiya said to the
Lord : — Marvellous, Gotama ; quite marvellous. Just
as a man might set upright again . . . (etc., as in
Sutta No, y2)) • • • [^1^] ^^s admitted and confirmed
of the Lord's following. Nor was it long before the
reverend Magandiya, dwelling alone and aloof, . . .
(etc., as in Sutta No. y2>) • • • was numbered among
the Arahats.
LXXVL SANDAKA-SUTTA.
OF FALSE GUIDES.
Thus have I heard. Once while the Lord was
staying at Kosambi in the Ghosita pleasaunce, the
Wanderer Sandaka was living at Pilakkha-guha with
a great company of Wanderers, some five hundred
in number. Rising from his meditations towards
evening, the reverend Ananda proposed to the Alms-
men to go to Deva-Kata Pool to visit the cavern.
They agreeing, Ananda took a number of them there
with him. At the time, Sandaka was sitting with his
great company of Wanderers, who were making a
great noise with their voices raised and loud in all
manner of low and beastly talk, — about princes, bandits,
great lords' armies, terrors, battles, meats and drinks,
clothes, beds, garlands, perfumes, relations, villages.
M.i. 514- OF FALSE GUIDES. 363
townships, cities, countries, women, warriors, roads,
wells, kinsfolk departed, and all the rest of it, with
chatter about world and ocean, and [514] about being
and not-beinof.
When from some way off Sandaka saw Ananda
coming, he hushed his company by saying : — Be quiet,
sirs ; do not make a noise ; here comes the recluse
Ananda, the disciple of the recluse Gotama. All the
time disciples of Gotama have been staying at the
Kosambi, Ananda has been one of them. These
recluses are lovers of quiet, are trained to quiet, and
commend the quiet ; if he observes quiet reigning in
this gathering, he may decide to approach. So they
became quiet, and Ananda came up. Said Sandaka :
— I beg the reverend Ananda to join us ; he is truly
welcome ; it is a long time since last he managed to
get here. Pray be seated ; here is a seat for your
reverence.
Ananda sat down accordingly, asking Sandaka, who
took a low seat to one side, what had been their theme
and what was the discussion which had been inter-
rupted. Let that pass for the moment, answered
Sandaka ; you can easily gather that later on. What
I should like, would be i( you would think of some
discourse on your own teacher's tenets.
Well then, Sandaka, listen and pay attention, and I
will speak. Certainly, answered Sandaka; and Ananda
began : —
The Lord who knows and sees, the Arahat all-
enlightened, has specified four antitheses to the higher
life, and four comfortless vocations, wherein a man of
intelligence will assuredly not follow the higher life, or,
if he does follow it there, will not advance to knowledge,
the Doctrine, and what is right.
What are the four antitheses, Ananda ?
[515] First, ^ there is the teacher who affirms and
holds that there is no such thing as alms, or sacrifice,
or oblations ; no such things as the fruit and harvest of
^ Cf. Saleyyaka-sutta (No. 4) for these heresies.
364 LXXVI. SANDAKA-SUTTA. M. i. 516.
deeds good or bad ; no such thing- as this world or the
next ; no such thing as parents, or beings translated to
another sphere ; no such thing in this world as a recluse
or brahmin who has triumphantly walked aright, so
that, of and by himself, he has comprehended this
world and the next and makes them known to others.
A man — he avers — is composed of the four Elements.
At his death the earth resumes and absorbs his earthy
elements, water his watery elements, fire his fiery
elements, and space his faculties. A bier and four
bearers go off with the dead man, whose remains are
visible as far as the charnel-ground where his bones
whiten and bleach. Oblations are words and nothing
more ; alms-giving is nonsense ; — it is a sham and a
lie and idle chatter to assert the contrary. At the
body's dissolution sages and fools alike are cut off and
perish, without any future after death.
In a hearer of intelligence, this pronouncement
awakens the following reflections : — If all this teacher
says is true, then, without my doing a stroke, my task is
done, and I have lived the higher life without essaying it
at all. The pair of us are on precisely the same level of
recluse-ship, — though for my part I do not aver that at
the body's dissolution we shall both be cut off and
perish, with no future after death. It is all superero-
gation for this reverend teacher to go naked, to shave
his head, to hop about a-squat, and to pluck out his
hair and beard by the roots ; while I, — living with a
host of sons around me, revelling in sandal from
Kasi, decked out with garlands and scents and per-
fumes, not refusing gold and silver — shall yet fare
hereafter no whit worse than he. What do I see or
know in this teacher that I should follow the higher life
under him ? — And, when it is recognized that this is an
antithesis to the higher life, off goes the man in disgust.
Such is the first antithesis to the higher life, as
specified by the Lord.
[516] Secondly, there is the teacher who affirms and
holds that no evil is done by him who either acts him-
self or causes another to act, who mutilates or causes
M. i. 517. OF FALSE GUIDES. 365
another to mutilate, who punishes or causes another to
punish, who is the author of grief or torment or terror,
or causes another to terrify, who takes life, steals, is a
burglar, robber, house-breaker, footpad, adulterer or
liar. If with a cleaver as sharp as a razor he were to
slay earth's living creatures and pile up their corpses in
a single heap and mound of flesh, no guilt proceeds
and no result of guilt ensues. If he were to make his
way up to the southern bank of the Ganges killing
and wounding, maiming and causing to be maimed,
punishing and causing to be punished, — no guilt pro-
ceeds nor any result of guilt ensue. If he were to
make his way up to the northern bank of the Ganges
distributing alms and causing alms to be distributed,
offering sacrifices and causing sacrifices to be offered, —
no virtue proceeds and no result of virtue ensues. No
merit proceeds nor does any result of virtue ensue from
alms-givingor temperance or self-control or truthfulness.
In a hearer of intelligence, this pronouncement
awakens the following reflections : — If all this teacher
says is true, then, without my doing a stroke, my task
is done, and I have lived the higher life without essay-
ing it at all. The pair of us are on precisely the same
level of recluse-ship, — though for my part I do not
aver that the actions of the two of us work no evil. It
is all supererogation . . . off goes the man in disgust.
Such is the second antithesis to the higher life, as
specified by the Lord.
Thirdly, there is the teacher who affirms and holds
that there is no cause or reason for either depravity or
purity ; — it is without either cause or reason that some
are depraved and some pure. There is no such thing
as intrinsic strength or energy or human [517] might
or human endeavour. All creatures, all living things,
all beings, all that has life, — all are devoid of power,
strength and energy ; all are under the compulsion of
the individual nature to which they are linked by
destiny ; and it is solely by virtue of what they are
born as in the six environments that they experience
their pleasure or pain.
366 LXXVI. SANDAKA-SUTTA. M. i. 517.
In a hearer of intelligence, this pronouncement
awakens the following reflections : — If all this teacher
says is true, then, without my doing a stroke, my task
is done, and I have lived the higher life without
essaying it at all. The pair of us are on precisely
the same level of recluse-ship, — though for my part I
do not aver that both of us will become pure without
cause or reason. It is all supererogation . . . off goes
the man in disgust.
Such is the third antithesis to the higher life, as
specified by the Lord.
Lastly, there is the teacher who affirms and holds
that, — There are seven substances which are neither
made nor commanded to be made, neither created nor
commanded to be created, engendering nothing, im-
movable as mountain-peaks or massive columns ; they
neither budge nor change ; they neither molest one
another nor can they impart to one another either
pleasure or pain or both. These seven substances are
earth, water, fire, air, pleasure, pain, and life. With
them there is neither killer nor slayer, neither teller
nor told, neither teacher nor taught. No one^ who
with a keen blade chops a head in twain, thereby robs
anyone of life ; all that happens is that in its descent
the blade has opened up a passage between just these
seven substances. Of principal forms of life there are
fourteen hundred thousand, with another three score
hundreds, and a further six hundred to boot ; actions
(kammuno) are five hundred in number ; there are
five acts and another three acts ; and there are activities
and half activities ;^ there are three score and two
paths to tread ; three score and two aeons of time ; six
environments ;^ eight Ages of Man ;^ nine and forty
1 There are traces of archaic dialect throughout this con-
temptuous synopsis, with its sneer at kamma (in three declen-
sions, tentatively indicated by actions, acts, and activities).
2 Some (says Bu.) assigned one kamma to each of the five
senses. He indicates that the three acts represent the triad of
deed, word, and thought, though some ranked thought as only
half a K a m m o.
3 See hereon note at p. 293 supra.
^ See note 2 at Dial. I, 72.
M. i. 518. OF FALSE GUIDES. 367
hundreds of livelihoods (ajlva), and as many classes of
Wanderers (paribbaja) [518] and of abodes of Nagas ;
a score of hundreds of faculties (indriya), ' thrutty '
hundreds of purgatories ; six and thirty homes of filth ;
seven types of a conscious foetus,^ seven of an uncon-
scious foetus,^ and seven propagations by striking
slips f seven kinds of gods, of men, and of goblins ;
seven Great Lakes ; seven Sages ;^ seven major Pre-
cipices, and seven hundred other Precipices ; seven
major dreams and seven hundred other dreams ;
eighty-four hundreds of thousands of aeons through
which, birth by birth, wise and simple alike must pass
in transmigration before they make an end of 111.
Herein, there is no chance, whether by virtue or
observances or austerities or the higher life, of ripening
unripe karma or of getting rid of ripened karma by
continually interfering with it. Pleasure and pain are
meted out in full measure ; there is nothing over, no
more or less, when transmigration ends. Just as a ball
of twine, when hurled from you, continues on its
course as long as there is string to unwind, even so
will wise and simple make an end of 111 only when they
have dreed their weird of transmigrations.
In a hearer of intelligence, this pronouncement
awakens the following reflections : — If all this teacher
says is true, then, without my doing a stroke, my task
is done and I have lived the higher life without essay-
ing it at all. The pair of us are on precisely the same
level of recluse-ship, — though for my part I do not
aver that the pair of us have only to transmigrate in
order to end 111. It is all supererogation . . . off goes
the man in disgust.
Such is the fourth antithesis to the higher life, as
specified by the Lord who knows and sees, the Arahat
all-enlightened.
^ E.g. cattle (Bu.). ^ E.g. cereals (Bu.).
3 E.g. canes (Bu.).
* On p a V u t a Dhammarama's Colombo edition of the Com-
mentary adds the note : — Pamuta ti paliyam pabuta ti pandita
B. Pavuta ti niganthi ka Ai. M.3.
3^8 LXXVI. SANDAKA-SUTTA. M. i. 519.
[519] Wonderful, Ananda, marvellous, how the
Lord has specified these four antitheses. What now
are those four comfortless vocations he speaks of?
Take the case of a teacher who is ' all-knowing and
all-seeing, with nothing outside his ken and vision,
who claims that, whether he is walking or standing
still, whether he is asleep or awake, his ken and vision
stand ready, aye ready.' This teacher goes to a house
which is empty and gets no alms given him ; is bitten
by a dog ; encounters a violent elephant or horse or
bullock ; asks a man or woman their name and clan ;
or needs to ask the name of, or the way to, a village or
township. When asked how he explains this, he
answers that he had to do each of these things and
was constrained to do as he did.
In a hearer of intelligence, this pronouncement
awakens the following reflections : — All-knowing and
all-seeing though he is, this reverend teacher yet does
all these things and must ! So, observing this to be a
comfortless form of the higher life, off he goes in
disgust.
Such, Sandaka, is the first comfortless vocation which
the Lord who knows and sees, Arahat all-enlightened,
has indicated as one [520] wherein a man of intelligence
will not follow the higher life, or, if he does follow it,
will not advance to knowledge, the doctrine, and what
is right.
Then, there is the teacher who derives from tradi-
tion and holds by traditional truth, preaching a doc-
trine which is traditional, which has been handed down
the line, and is scriptural. Now traditional orthodoxy
is partly sound and partly unsound, right here and
wrong there.
In a hearer of intelligence, this awakens the reflec-
tions that it is all hearsay, and a comfortless vocation ;
and off he goes in disgust.
Such is the second comfortless vocation indicated by
the Lord.
Next there is the teacher who is a rationalist of pure
reason and criticism, preaching a doctrine of his own
M.i. 521. OF FALSE GUIDES. 369
devising evolved for him by his own reasoning. Now
your rationalist teacher reasons sometimes well and
sometimes badly, being right here and wrong there.
In a hearer of intelligence, this awakens the reflec-
tion that it is individual speculation, partly right and
partly wrong, and a comfortless vocation ; and off he
goes in disgust.
Such is the third comfortless vocation indicated by
the Lord.
Lastly, there is the teacher who is stupid and defi-
cient, so that he [521] meets this or that question by
equivocation and tortuosity, — saying : I do not affirm
this, I do not affirm that, I do not affirm other-
wise, I do not affirm the negative, nor do I deny the
negative.
In a hearer of intelligence, this awakens the reflec-
tions that the teacher is stupid and deficient, that he is
sitting on the fence, that this is a comfortless vocation ;
and so off he goes in disgust.
Such is the fourth of the comfortless vocations in-
dicated by the Lord who knows and sees, the Arahat
all-enlightened, as those wherein a man of intelligence
will assuredly not follow the higher life, or, if he does
follow it there, will not advance to knowledge, the
Doctrine, and what is right. __
It is wonderful and marvellous, Ananda, how the
Lord has exposed the futility of these four comfortless
vocations. Tell me now his owm gospel of the higher
life and of the advance to knowledge, the Doctrine,
and what is right.
There appears in the world here, Sandaka, a Truth-
finder, Arahat all-enlightened — and so forth as in the
Kandaraka Sutta (No. 51) — dwells in the First
Ecstasy with all its zest and satisfaction, a state bred
of inward aloofness but not divorced from observation
and reflection. Under whatever teacher a disciple
attains to this degree of excellence, [522] there indeed
will a man of intelligence follow the higher life, and, if
he does, there will he advance to knowledge, to the
Doctrine and what is right.
24
370 LXXVI. SANDAKA-SUTTA. M. i. 523.
And so too in succession with the Second, Third
and Fourth Ecstasies.
With heart thus stedfast, thus clarified and puri-
fied, clean and cleansed of things impure, tempered
and apt to serve, stedfast and hnmutable, — it is thus
that he now applies his heart to the knowledge of re-
calling his former existences; he calls to mind his divers
existences in the past . . . (etc., as in Sutta No. 4)
, . . in all their details and features. Under whatever
teacher . . . and what is right.
That same stedfast heart he now applies to the
knowledge of the passing hence, and the reappearance
elsewhere, of other creatures. With the Eye Celestial
, . . (etc., as in Sutta No. 4) . . . states of happiness
in heaven. Under whatever teacher . . . and what
is right.
That same stedfast heart he next applies to the
knowledge of the eradication of Cankers. He comes
to know as what they really are — 111, the origin of 111,
the cessation of 111, and the path which leads to the
cessation of 111 ; he comes to know for what they really
are — Cankers, the origin of Cankers, the cessation of
Cankers, and the path which leads to the cessation of
Cankers. When he knows and sees this, his heart is
delivered from the Canker of lusts, from the Canker of
continuing existence, and from theCanker of ignorance ;
and to him thus Delivered comes the knowledge of his
Deliverance in the conviction that — Rebirth is no
more ; I have lived the highest life ; my task is done ;
and now for me there is no more of what I have been !
At the feet of whatever teacher a disciple attains to this
degree of excellence, there indeed will a man of intel-
ligence follow the higher life, and, if he does, there
will he advance to knowledge, the Doctrine, and what
is right.
Would the Almsmap, Ananda, who is an Arahat — in
whom Cankers are dead, who has greatly lived, whose
task is done, who has cast off his burthen, who has
won his weal, whose bonds are no more, and who by
utter knowledge has been entirely Delivered—, would
he [523] indulge in pleasures of sense ?
M. i. 524. OF FALSE GUIDES. 37 I
There are five things, Sandaka, which the Arahat
of entire Deliverance is incapable of having truck
with ; — he is incapable of taking life wittingly, of
stealing, of fornication, of deliberate lying, or of
revelling in pleasures of sense as in the days when he
still had a home.
In the Almsman of Entire Deliverance — whether he
is walking or standing still, asleep or awake — is his
ken and vision ready, aye ready, to assure him that his
Cankers are extirpated ?
I will give you an illustration, — which often helps a
man of intelligence to comprehend. It is just like a
man whose hands and feet have been cut off ; whether
walking or standing still, whether asleep or awake, his
hands and feet remain always off, — as observation
assures him. It is just the same with that Arahat of
Entire Deliverance; whether walking or standing still,
whether asleep or awake, his Cankers remain always
extirpated, — as observation assures him.
How many such shining lights are there in this
Doctrine and Rule, Ananda ?
Not a mere hundred ; not two, three, four or five
hundreds ; we have many more of them than that.
Wonderful and marvellous, Ananda! And there-
withal no extolling of fellow-believers, no disparaging
of non-believers ! Let the scope of the teaching but
be example enough, [524] and there will appear many
a shining light ! As for these Mendicants, they are
children of a childless mother; they extol themselves
and disparage others, yet have only produced three
shining lights, to wit Nanda Vaccha, Kisa Sankicca,
and Makkhali Gosala. Addressing then his own follow-
ing, Sandaka said : — Come, sirs ; our higher life is with
the recluse Gotama, though it is no light matter for us to
abandon presents, repute and fame. With these words
the Wanderer Sandaka counselled his followers to lead
the higher life with the Lord.
END OF VOLUxME I.
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