The Madhyama Āgama (Middle-Length Discourses) Volume I

9. The Discourse on Seven Chariots

gods who delight in the creations of others. When I gave teachings about the [way to] the Brahmā world, if all of my disciples had put my teaching into practice, they would have developed the four divine abodes and, overcoming sensual desire, at the end of life they would have attained rebirth in the Brahmā world.

At that time I had this thought,

"It is not proper for me to be reborn

in the next world in the same realm as my disciples. I would now rather develop and cultivate loving-kindness.

" Having developed and cultivated loving-kindness, at the end of life, I attained rebirth among the gods of radiance. Later, I developed and cultivated loving-kindness and, having developed and cultivated loving-kindness, at the end of life attained rebirth among the gods of radiance. The practice of the path by me and my disciples was not in vain; we obtained great reward. At that time I personally practiced that path, which was of benefit to myself and of benefit to others, benefiting many people, out of compassion for the world, seeking the advantage and benefit of gods and human beings, seeking their peace and happiness. The teaching I gave at that time did not lead to the ultimate, was not the ultimate purity, not the ultimate holy life, not the ultimate completion of the holy life. At that time I was not able to abandon birth, old age, sickness, death, sorrow, and distress. I was not able to attain complete liberation from suffering.

But now, monks, I have appeared in the world as a Tathāgata, free from attachment,

62fully awakened, endowed with knowledge and [good] conduct, well gone, a knower of the world, an unsurpassable being, incomparable leader of persons to be tamed,

63teacher of gods and human

beings, called Buddha, protector of the world. I now benefit myself and benefit others, benefit many people. Out of compassion for the world I seek the advantage and benefit of gods and human beings, seek [their] peace and happiness. The teaching I now give leads to the ultimate, is the ultimate purity, the ultimate completion of the holy life. I have now abandoned birth, old age, sickness, death, sorrow, and distress. I have now attained complete liberation from suffering.

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

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9. The Discourse on

Seven Chariots64

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, together with a great assembly of monks who were spending the rains retreat there. [At the same time] Venerable Puṇṇa Mantāṇiputta was spending the rains retreat in the [Buddha's] native region. Then, a number of monks who had concluded the rains retreat in the [Buddha's] native region, the three months being over, having mended their robes, they put on their robes, took their bowls, and left the [Buddha's] native region for Rājagaha. Traveling by stages, they reached Rājagaha, where they went to stay in the Bamboo Grove. Then those monks from the [Buddha's] native region approached the Buddha, paid their respects by bowing down their heads, and sat to one side.

The World-honored One asked them: "Monks, where have you come from, and in what place did you spend the rains retreat?" The monks from the [Buddha's] native region replied: "World-honored One, we have come from the [World-honored One's] native region, having spent the rains retreat there.

"

The World-honored One asked them:

Among the monks living in [my] native region, which monk is praised by the other monks [thus]: Having few wishes and being contented himself, he speaks [to others] in praise of having few wishes and being contented; living in seclusion himself, he speaks in praise of living in seclusion; being energetic himself, he speaks in praise of being energetic; having right mindfulness himself, he speaks in praise of right mindfulness; having mental one-pointedness himself, he speaks in praise of mental one-pointedness; having wisdom himself, he speaks in praise of wisdom; having himself destroyed the taints, he speaks in praise of destroying the taints; having himself exhorted, inspired, and fully delighted [others], he speaks in praise of exhorting, inspiring, and fully delighting [others].

The monks from the [Buddha's] native region replied: World-honored One, the monks living in [the World-honored One's] 430a

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native region praise Venerable Puṇṇa Mantāṇiputta [thus]: Having few wishes and being contented himself, he speaks [to others] in praise of having few wishes and being contented; living in seclusion himself, he speaks in praise of living in seclusion; being energetic himself, he speaks in praise of being energetic; having right mindfulness himself, he speaks in praise of right mindfulness; having mental one-pointedness himself, he speaks in praise of mental one-pointedness; having wisdom himself, he speaks in praise of wisdom; having himself destroyed the taints, he speaks in praise of destroying the taints; having himself exhorted, inspired, and fully delighted [others], he speaks in praise of exhorting, inspiring, and fully delighting [others]. At that time, Venerable Sāriputta was seated among the assembly. Then Venerable Sāriputta thought:

The World-honored One has questioned those monks from [his] native region about this matter and the monks from [his] native region have given the greatest praise to Venerable Puṇṇa Mantāṇiputta [thus]: Having few wishes and being contented himself, he speaks [to others] in praise of having few wishes and being contented; living in seclusion himself, he speaks in praise of living in seclusion; being energetic himself, he speaks in praise of being energetic; having right mindfulness himself, he speaks in praise of right mindfulness; having mental onepointedness himself, he speaks in praise of mental one-pointedness; having wisdom himself, he speaks in praise of wisdom; having himself destroyed the taints, he speaks in praise of destroying the taints; having himself exhorted, inspired, and fully delighted [others], he speaks in praise of exhorting, inspiring, and fully delighting [others]. Venerable Sāriputta thought further: "When I get to meet Venerable Puṇṇa Mantāṇiputta, I will ask him a few things. He would probably be competent in understanding [and replying to] my questions. "

At that time the World-honored One, who had concluded the rains retreat at Rājagaha, the three months being over, having mended his robes, put on his robes and took his bowl, left Rājagaha for Sāvatthī. Traveling by stages, he reached Sāvatthī, where he went to stay in Jeta's Grove, Anāthapiṇḍika's Park. 48

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[Meanwhile,] after staying for a few days at Rājagaha, Venerable Sāriputta and the monks [who had come] from the [Buddha's] native region put on their robes, took their bowls, and left Rājagaha for Sāvatthī. Traveling by stages, they reached Sāvatthī, where they went to stay in Jeta's Grove, Anāthapiṇḍika's Park.

At that time Venerable Puṇṇa Mantāṇiputta, who had concluded the rains retreat in the [Buddha's] native region, the three months being over, having mended his robes, put on his robes, took his bowl, and left the [Buddha's] native region for Sāvatthī. Traveling by stages, he reached Sāvatthī, where he went to stay in Jeta's Grove, Anāthapiṇḍika's Park. Venerable Puṇṇa Mantāṇiputta approached the Buddha and paid his respects by bowing down his head. Then he spread his sitting mat [at some distance] in front of the Buddha and sat down cross-legged. Then Venerable Sāriputta asked some other monks: "Venerable friends, is that Venerable Puṇṇa Mantāṇiputta?"

The monks answered Venerable Sāriputta: "That is so. The venerable one who is seated in front of the Tathāgata, with fair skin and a prominent nose resembling a parrot's beak, that is he.

"

Then Venerable Sāriputta, having taken note of Puṇṇa Mantāṇiputta's facial appearance, retained a clear memory of it.

When the night was over, at dawn, Venerable Puṇṇa Mantāṇiputta put on his robes, took his bowl, and entered Sāvatthī to beg for food. After having taken his midday meal, he put away his robes and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went to a place for walking meditation in the Blind Men's Grove. Venerable Sāriputta also, when the night was over, at dawn, put on his robes, took his bowl and entered Sāvatthī to beg for food. After having taken his midday meal, he put away his robes and bowl, washed his hands and feet, put his sitting mat over his shoulder, and went to a place for walking meditation in the Blind Men's Grove. Then, when Venerable Puṇṇa Mantāṇiputta had reached Blind Men's Grove, he spread his sitting mat beneath a tree and sat down cross-legged. Venerable Sāriputta also, on reaching Blind Men's Grove, spread his sitting mat beneath a tree not far from Puṇṇa Mantāṇiputta, and sat down crosslegged. 49

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In the late afternoon, after rising from sitting in meditation, Venerable Sāriputta approached Venerable Puṇṇa Mantāṇiputta, exchanged friendly greetings, and, sitting down to one side, asked Venerable Puṇṇa Mantāṇiputta: "Is the venerable one practicing the holy life under the renunciant Gotama?"65 [Puṇṇa Mantāṇiputta] replied: "That is so.

"

[Sāriputta asked]: "How is it, venerable friend, are you practicing the holy life under the renunciant Gotama for the sake of purification of virtue?" [Puṇṇa Mantāṇiputta] replied: "Not so.

"

[Sāriputta asked further]:

Are you practicing the holy life under the renunciant Gotama for the sake of purification of mind. . . , for the sake of purification of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way. . . , for the sake of purification by knowledge of the way to abandoning?

[To each question Puṇṇa Mantāṇiputta] replied: "Not so. "

[Sāriputta] asked further:

Just before, I asked the venerable one if he is practicing the holy life under the renunciant Gotama, and he said that this is so. Now I have asked the venerable one if he is practicing the holy life under the renunciant Gotama for the sake of purification of virtue, and he has said "Not so.

" [I have also asked the venerable one if] he is practicing the holy life under the renunciant Gotama for the sake of purification of mind. . . , for the sake of purification of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way. . . , for the sake of purification by knowledge of the way to abandoning; and [to each question] he has said,

"Not so.

" In that case, for the sake of what

are you practicing the holy life under the renunciant Gotama? [Puṇṇa Mantāṇiputta] replied: "Venerable friend, for the sake of nirvana without remainder.

"

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[Sāriputta] asked further: "How is it, then, venerable friend? Is it for the sake of purification of virtue that the renunciant Gotama designates nirvana without remainder?"

[Puṇṇa Mantāṇiputta] replied: "Not so.

"

[Sāriputta asked further]:

Is it for the sake of purification of mind. . . , for the sake of purification of view. . . ,for the sake of purification [from] the hindrance of doubt. . . ,for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way. . . , for the sake of purification by knowledge of the way to abandoning that the renunciant Gotama designates nirvana without remainder?

[And to each question Puṇṇa Mantāṇiputta] replied: "Not so. "

[Sāriputta] asked again:

Just now, I asked the venerable one if it is for the sake of purification of virtue that the renunciant Gotama designates nirvana without remainder, and he replied "Not so. " [And I asked] is it for the sake of purification of mind. . . , for the sake of purification of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way [of practice]. . . , for the sake of purification by knowledge of the way to abandoning, that the renunciant Gotama designates nirvana without remainder; and [to each question] the venerable one has replied "Not so.

" What is the meaning of what the venerable one has said? How can one come to understand it?

[Puṇṇa Mantāṇiputta] replied:

Venerable friend, if the World-honored One, the renunciant Gotama, were to designate nirvana without remainder for the sake of purification of virtue, then that would be to praise what is with a remainder [of clinging] as being without a remainder [of clinging]. If the World-honored One, the renunciant Gotama, were to designate nirvana without 51

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remainder for the sake of purification of mind. . . , for the sake of purification of view. . . , for the sake of purification [from] the hindrance of doubt. . . , for the sake of purification by knowledge and vision of [what is] the path and [what is] not the path. . . , for the sake of purification by knowledge and vision of the way. . . , for the sake of purification by knowledge of the way to abandoning, then that would be to praise what is with a remainder [of clinging] as being without a remainder [of clinging].

[On the other hand,] venerable friend, if the World-honored One were to designate nirvana without remainder apart from these things, then a worldling should also [be able to attain] nirvana without remainder, because a worldling is also apart from these things. Rather, venerable friend, [it is] through purification of virtue, [that] one attains purification of mind; through purification of mind, one attains purification of view; through purification of view, one attains purification [from] the hindrance of doubt; through purification [from] the hindrance of doubt, one attains purification by knowledge and vision of [what is] the path and [what is] not the path; through purification by knowledge and vision of [what is] the path and [what is] not the path, one attains purification by knowledge and vision of the way; through purification by knowledge and vision of the way, one attains purification by knowledge of the way to abandoning; through purification by knowledge of the way of abandoning, the World-honored One, the renunciant Gotama, designates nirvana without remainder. Venerable friend, listen further. Once King Pasenadi of Kosala was in Sāvatthī and had some matter [to attend to] in Sāketa. He thought, "Using what expedient means can I reach Sāketa from Sāvatthī in a single day's journey?" He further thought,

"I shall now have seven

chariots arranged [along the road] from Sāvatthī to Sāketa. " So, he had

seven chariots arranged [along the road] from Sāvatthī to Sāketa. Having arranged the seven chariots, he set out from Sāvatthī in the first chariot. Riding in the first chariot, he reached the second chariot; leaving behind the first chariot and riding in the second66 chariot, he reached the third chariot; leaving behind the second chariot and riding in the third chariot, he reached the fourth chariot; leaving behind the 52

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third chariot and riding in the fourth chariot, he reached the fifth chariot; leaving behind the fourth chariot and riding in the fifth chariot, he reached the sixth chariot; leaving behind the fifth chariot and riding in the sixth chariot, he reached the seventh chariot; leaving behind the sixth chariot and riding in the seventh chariot, he reached Sāketa within a single day.

When the king had dealt with the matter in Sāketa, the great courtiers gathered and surrounded the king, who was seated in the main hall, and respectfully said: "Great King, did you come in a single day from Sāvatthī to Sāketa?"

The king replied: "That is so.

"

[The courtiers asked]: "Did the Great King come in a single day from Sāvatthī to Sāketa by riding in the first chariot?" The king replied: "Not so.

"

[The courtiers asked further]: "Did you come from Sāvatthī to Sāketa by riding in the second chariot. . . , by riding in the third chariot. . . , (and so on up to) by riding in the seventh chariot?" [And to each question] the king replied: "Not so.

"

What do you say, venerable friend: in what way should King Pasenadi of Kosala answer on being asked this by the gathering of courtiers? [Sāriputta answered:]

The king [should] answer the gathering of courtiers: "I was in Sāvatthī and I had some matter [to attend to] in Sāketa. Then I thought, 'Using

what expedient means can I reach Sāketa from Sāvatthī in a single day's journey?' I further thought,

'I shall now have seven chariots

arranged [along the road] from Sāvatthī to Sāketa. ' So, I had seven

chariots arranged [along the road] from Sāvatthī to Sāketa. Having arranged the seven chariots, I set out from Sāvatthī in the first chariot. Riding in the first chariot, I reached the second chariot; leaving behind the first chariot and riding in the second chariot, I reached the third chariot; leaving behind the second chariot and riding in the third chariot, I reached the fourth chariot; leaving behind the third chariot and riding in the fourth chariot, I reached the fifth chariot; leaving behind the fourth chariot and riding in the fifth chariot, I reached the sixth chariot; 53

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leaving behind the fifth chariot and riding in the sixth chariot, I reached the seventh chariot; leaving behind the sixth chariot and riding in the seventh chariot, I reached Sāketa within a single day. "

Thus, venerable friend, [should] King Pasenadi of Kosala reply to the questions put in this way by the gathering of courtiers. [Puṇṇa Mantāṇiputta said:]

In the same way, venerable friend, through purification of virtue, one attains purification of mind; through purification of mind, one attains purification of view; through purification of view, one attains purification [from] the hindrance of doubt; through purification [from] the hindrance of doubt, one attains purification by knowledge and vision of [what is] the path and [what is] not the path; through purification by knowledge and vision of [what is] the path and [what is] not the path, one attains purification by knowledge and vision of the way; through purification by knowledge and vision of the way, one attains purification by knowledge of the way to abandoning; through purification by knowledge of the way to abandoning, the World-honored One designates nirvana without remainder.

Then Venerable Sāriputta asked Venerable Puṇṇa Mantāṇiputta: "What is the venerable one's name? How do his companions in the holy life call the venerable one?"

Venerable Puṇṇa Mantāṇiputta replied: "Venerable friend, I am called Puṇṇa and my mother's name is Mantāṇī;67 therefore, my companions in the holy life call me Puṇṇa Mantāṇiputta.

"

Venerable Sāriputta expressed his praise:

Excellent, excellent, Venerable Puṇṇa Mantāṇiputta! As befits a disciple of the Tathāgata, [the venerable one] has explained wisely, with intelligence and determination, calm and without wavering, being an accomplished trainer who has achieved great eloquence, has attained the banner of the deathless, and dwells having himself realized the element of deathlessness—for the venerable one has been able, on being questioned, to respond fully on a profound issue. Venerable Puṇṇa Mantāṇiputta's companions in the holy life will obtain great benefit if they 54

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get to meet Venerable Puṇṇa Mantāṇiputta, to visit and pay homage to him on a suitable occasion. Now I too have obtained great benefit on visiting and paying homage to him on [this] suitable occasion. Great benefit would be obtained by his companions in the holy life if they were to roll up their robes and put them on their heads to carry Venerable Puṇṇa Mantāṇiputta [around on their heads]. Now I too have obtained great benefit on visiting and paying homage to him on [this] suitable occasion.

Venerable Puṇṇa Mantāṇiputta asked Venerable Sāriputta: "What is the venerable one's name? How do his companions in the holy life call the venerable one?" Venerable Sāriputta replied: "Venerable friend, my name is Upatissa and my mother's name is Sārī; therefore my companions in the holy life call me Sāriputta.

"

Venerable Puṇṇa Mantāṇiputta expressed his praise:

Today, unwittingly, I have discussed with a disciple of the World-honored One, unwittingly I have discussed with the second most respected one, unwittingly I have discussed with the general of the Dharma, unwittingly I have discussed with the disciple who keeps the wheel of Dharma turning. If I had known that this was Venerable Sāriputta, I would not have been able to answer with even one sentence, let alone discuss so deeply. Excellent, excellent, Venerable Sāriputta! As befits a disciple of the Tathāgata, [the venerable one] has explained wisely, with intelligence and determination, calm and without wavering, being an accomplished trainer who has achieved great eloquence, has attained the banner of the deathless, and dwells having himself realized the element of deathlessness—for the venerable one has posed very profound questions. Venerable Sāriputta's companions in the holy life will obtain great benefit if they get to meet Venerable Sāriputta, to visit and pay homage to him on a suitable occasion. Now I too have obtained great benefit on visiting and paying homage to him on this suitable occasion. Great benefit would be obtained by his companions in the holy life if they were to roll up their robes and put them on their heads to carry Venerable Sāriputta [around on their heads]. Now I too have obtained 55

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10. The Discourse on the Cessation of the Taints

great benefit on visiting and paying homage to him on [this] suitable occasion.

In this way these two venerable ones praised each other. Having commended each other, they were delighted and remembered [the exchange] well. Each rose from his seat and returned to his dwelling place. 10. The Discourse on the Cessation

of the Taints68

Thus have I heard: At one time the Buddha was staying among the Kurus, at a Kuru town called Kammāsadhamma.

At that time, the World-honored One addressed the monks: Through knowing and seeing, one attains the cessation of the taints, not without knowing and seeing. How does one attain the cessation of the taints through knowing and seeing?

There is right attention and there is wrong attention. If one engages in wrong attention, then the not yet arisen taint of sensual desire will arise and the arisen [taint of sensual desire] will increase; the not yet arisen taints of existence and of ignorance will arise and the arisen [taints of existence and of ignorance] will increase. If, [however,] one engages in right attention, then the not yet arisen taint of sensual desire will not arise and the arisen [taint of sensual desire] will cease; the not yet arisen taints of existence and of ignorance will not arise and the arisen [taints of existence and of ignorance] will cease. The foolish worldling, who has not got to hear the right Dharma, has not met genuine good friends, does not know the noble Dharma, has not been trained in the noble Dharma, and does not know the Dharma as it really is—[if such a person] engages in wrong attention, then the not yet arisen taint of sensual desire will arise, and the arisen [taint of sensual desire] will increase; the not yet arisen taints of existence and of ignorance will arise, and the arisen [taints of existence and of ignorance] will increase. [If, however, this person] engages in right attention, then the not yet arisen taint of sensual desire will not arise, and the arisen [taint of sensual desire] will cease; the not yet 56

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arisen taints of existence and of ignorance will not arise, and the arisen [taints of existence and of ignorance] will cease.

Through not knowing the Dharma as it really is, [the foolish worldling] thinks thoughts that should not be thought, and does not think thoughts that should be thought. Through his thinking thoughts that should not be thought, and not thinking thoughts that should be thought, the not yet arisen taint of sensual desire will arise, and the arisen [taint of sensual desire] will increase; the not yet arisen taints of existence and of ignorance will arise, and the arisen [taints of existence and of ignorance] will increase. The learned noble disciple who has got to hear the right Dharma, has met genuine good friends, has been trained in the noble Dharma, and knows the Dharma as it really is—[if such a person nevertheless] engages in wrong attention, then the not yet arisen taint of sensual desire will arise, and the arisen [taint of sensual desire] will increase; the not yet arisen taints of existence and of ignorance will arise, and the arisen [taints of existence and of ignorance] will increase. [If, however, such a person] engages in right attention, then the not yet arisen taint of sensual desire will not arise, and the arisen [taint of sensual desire] will cease; the not yet arisen taints of existence and of ignorance will not arise, and the arisen [taints of existence and of ignorance] will cease.

Through knowing the Dharma as it really is, [the learned noble disciple] does not think thoughts that should not be thought, and thinks thoughts that should be thought. Through his not thinking thoughts that should not be thought, and thinking thoughts that should be thought, the not yet arisen taint of sensual desire will not arise, and the arisen [taint of sensual desire] will cease; the not yet arisen taints of existence and of ignorance will not arise, and the arisen [taints of existence and of ignorance] will cease.

There are seven [ways] of abandoning the taints, which [cause] distress, vexation, dejection, and sorrow. What are the seven? There are taints that are to be abandoned through seeing, there are taints to be abandoned through guarding, there are taints to be abandoned through 57

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avoiding, there are taints to be abandoned through using, there are taints to be abandoned through enduring, there are taints to be abandoned through removing, and there are taints to be abandoned through attending.

How are taints abandoned through seeing? The foolish worldling, who has not got to hear the right Dharma, has not met genuine good friends, does not know the noble Dharma, and has not been trained in the noble Dharma—he does not know the Dharma as it really is. [Such a person,] through not practicing right attention, has the following thoughts: "I was in the past! I was not in the past! From what cause was I in the past? How was I in the past? I will be in the future! I will not be in the future! From what cause will I be in the future? How will I be in the future?" He wonders about himself [in the present]: "What is this so-called self? How did it come to be? This present sentient being, from where has it come? Where will it go? Rooted in what cause does it exist? From what future cause will it exist?" As he engages in wrong attention in this way, there arises [one or another of] six views. The view arises that there truly is a self; or the view arises that there truly is no self; or the view arises that the self perceives the self; or the view arises that the self perceives the notself; or the view arises that the not-self perceives the self; or the view arises that this is the self, namely that which is able to talk, able to know, able to act and to teach, and which acts and teaches, which is born in this or that realm and experiences the fruits of good and evil [actions], which certainly has come from nowhere, certainly does not exist, and certainly will not exist.

This is called the deception of views, the agitation of views, the bondage of views, because of which the foolish worldling undergoes the suffering of birth, old age, disease, and death. [On the other hand,] the learned noble disciple, who has got to hear the right Dharma, has met genuine good friends, and has been trained in the noble Dharma—he knows the Dharma as it really is, knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path [leading] to the cessation of suffering as it really is. Through his having come to know this as it 58

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really is, three fetters cease: personality view, clinging to precepts, and doubt. Through the cessation of these three fetters, he attains streamentry. He will not fall into evil conditions and is assured of progress towards right awakening within at most seven existences. Having gone through [at most] seven existences in the heavens or among human beings, he will attain the ending of suffering.

If one does not know and see, then distress, vexation, dejection, and sorrow will arise; but if one does know and see, then distress, vexation, dejection, and sorrow will not arise. This is called abandoning the taints through seeing.

How are taints abandoned through guarding? A monk, on seeing a form with the eye, guards the eye faculty and, with right attention, contemplates impurity. He is not guarding the eye faculty if, without right attention, he is contemplating purity. If one does not guard [the eye faculty], then distress, vexation, dejection, and sorrow will arise; but if one does guard it, distress, vexation, dejection, and sorrow will not arise. Similarly for the ear, nose, tongue, body. . . . On knowing a mind-object with the mind, [a monk] guards the mind faculty and, with right attention, contemplates impurity. He is not guarding the mind faculty if, without right attention, he is contemplating purity. If one does not guard [the mind faculty], distress, vexation, dejection, and sorrow will arise; but if one does guard it, distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through guarding.

How are taints abandoned through avoiding? A monk, on seeing a vicious elephant, should avoid it; . . . and similarly a vicious horse, a vicious ox, a vicious dog, a poisonous snake, a dangerous path, a ditch or pit, a cesspool, a river, a deep spring, a mountain precipice, a bad companion, a bad friend, an evil heretic, an evil neighbor, a bad abode, [or] anything that would cause doubt to arise in his [previously] undoubting companions in the holy life. A monk should completely avoid a bad companion, a bad friend, an evil heretic, an evil neighbor, a bad abode, [or] anything that would cause doubt to arise in his [previously] undoubting companions in the holy life. If one does not avoid these, then distress, vexation, dejection, and sorrow will arise; but if one does avoid them, then distress, vexation, 59

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dejection, and sorrow will not arise. This is called abandoning taints through avoiding.

How are taints abandoned through using? A monk does not use his robes for the sake of gain, nor out of pride, nor for the sake of adornment, but for [protection against] mosquitoes, gadflies, wind, rain, cold, and heat, and out of shame [to conceal the private parts]. He does not use food and drink for the sake of gain, nor out of pride, nor for the pleasure of growing stout, but to maintain the body and remove distress, vexation, dejection, and sorrow; for the sake of living the holy life, out of a wish to overcome former discomfort and prevent the arising of new discomfort; for the sake of living peacefully and without disease.

He does not use abodes and dwelling places, beds and bedding, for the sake of gain, nor out of pride, nor for the sake of adornment, but to allay fatigue and be able to meditate.

He does not use decoctions and medicines for the sake of gain, nor out of pride, nor for the pleasure of growing stout, but to remove sickness and vexation, to preserve the life faculty and [remain] safe from disease.

If one does not use [these requisites properly], then distress, vexation, dejection, and sorrow will arise; but if one does use [them properly], then distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through using.

How are taints abandoned through enduring? To energetically abandon evil and unwholesome [states] and develop wholesome states, a monk continuously arouses the mind to wholehearted diligent effort, [thinking]: "Even if the body, skin, flesh, tendons, bones, blood, and marrow should all dry up, I will not stop striving. Not until the goal has been attained will I stop striving.

"

A monk should also endure hunger and thirst; cold and heat; mosquitoes, gadflies, flies, fleas, and lice; being assailed by wind and sun; being verbally abused and being beaten with sticks—he is able to endure it [all]. [Even if] the body suffers disease causing such extreme pain that his life seems to come to an end—whatever is unpleasant, he is able to endure it all.

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Division 1

If one does not endure [such things], then distress, vexation, dejection, and sorrow will arise; but if one does endure them, then distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through enduring.

How are taints abandoned through removing? When thoughts of sensual desire arise, a monk removes, discards, abandons, and gets rid of them.

69When thoughts of ill will or harming arise, he removes, discards, abandons, and gets rid of them. If one does not remove [such thoughts], then distress, vexation, dejection, and sorrow will arise; but if one does remove them, then distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through removing. How are taints abandoned through attending? A monk attends to mindfulness, the first factor of awakening, based on seclusion, dispassion, and cessation, and leading to emancipation. [He attends to investigation of] phenomena . . . energy . . . joy . . . tranquility . . . concentration. . . ; he attends to equanimity, the seventh factor of awakening, based on seclusion, dispassion, and cessation, and leading to emancipation. If one does not attend to [the factors of awakening], then distress, vexation, dejection, and sorrow will arise; but if one does attend to them, then distress, vexation, dejection, and sorrow will not arise. This is called abandoning taints through attending.

If a monk, through seeing, abandons the taints that are to be abandoned through seeing; through guarding, abandons the taints that are to be abandoned through guarding; through avoiding, abandons the taints that are to be abandoned through avoiding; through using, abandons the taints that are to be abandoned through using; through enduring, abandons the taints that are to be abandoned through enduring; through removing, abandons the taints that are to be abandoned through removing; through attending, abandons the taints that are to be abandoned through attending—then he is called a monk who has abandoned all taints and has been liberated from all bondage, who has, through right knowledge, been able to make an end of suffering.

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

61

Division 2

433a

On Karma

11. The Discourse with the Parable

[of the Ounce] of Salt70

Thus have I heard: At one time, the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the World-honored One said to the monks: [If one were to say]: "According to the actions a person does, he will experience the [exactly corresponding] result of those actions, " then

in that case there could be no practice of the holy life and no attainment of the end of suffering. If [however,] one says: "According to the actions a person does, he will experience the result of those actions, "71 then in

that case there can be the practice of the holy life and attainment of the end of suffering.

Why so? Consider the case of a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result?

This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done unwholesome actions, must experience suffering as their fruit by [being reborn in] hell as a result.

It is just as if a person were to drop an ounce of salt into a small amount of water, intending to make the water salty and undrinkable. What do you think? Could this ounce of salt make that small amount of water salty and undrinkable?"

[The monks] replied:

63

433b

Yes indeed, World-honored One. And why so? Because there is much salt but little water, therefore the salt can make the water salty and undrinkable.

[The Buddha continued:]

It is the same with a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result.

Again, there is a person who has done an unwholesome action and must experience suffering as its fruit by [experiencing] the result in this life. Why must a person who has done an unwholesome action experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [experiencing] the result in this life. Suppose a person were to drop an ounce of salt into the waters of the Ganges, intending to make the water salty and undrinkable. What do you think? Could this ounce of salt cause the water of the Ganges to become salty and undrinkable?

[The monks] replied:

No, World-honored One. And why not? Because, the water of the Ganges is much while an ounce of salt is little, therefore the salt cannot make the water salty and undrinkable.

[The Buddha continued:]

It is the same with a person who has done an unwholesome action and 64

Division 2

must experience suffering as its fruit by [experiencing] the result in this life. Why must a person who has done an unwholesome action experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long; this is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [experiencing] the result in this life. Again, there is a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result.

It is just as when a person takes a goat belonging to another person. What is the case of a person who has taken away another person's goat? The one who took the goat is perhaps a king or a king's minister, someone possessing much power. The owner of the goat is poor and powerless. Because of his lack of power, he can only hope against hope and, with his palms placed together, implore the other: "Sire! Please return the goat to me, or give me the price of the goat!" This is the case of a person who takes away another person's goat.

In the same way, when a person has done an unwholesome action, he must experience suffering as its fruit by [being reborn in] hell as a result. Why is it that a person who has done an unwholesome action must experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result. Again, there is a person who has done an unwholesome action 65

433c

and must experience suffering as its fruit by [experiencing] the result in this life. Why must a person who has done an unwholesome action experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [experiencing] the result in this life. It is just as when a person steals another's goat and the owner of the goat takes it back by force. What is the case of a person who has stolen another's goat, and the owner of the goat takes it back by force? [Here] the person who steals the goat is poor and powerless, while the owner of the goat is perhaps a king or a king's minister, someone possessing much power. Because of their power they can detain and arrest the thief, and take the goat back by force. This is the case of a person who has stolen another's goat, and the owner of the goat takes it back by force.

It is the same with a person who has done an unwholesome action and must experience suffering as its fruit by [experiencing] the result in this life. Why is it that a person who has done an unwholesome action must experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome deed, must experience suffering as its fruit by [experiencing] the result in this life. Again, there is a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result.

66

Division 2

It is just as when a person owes another person five coins and is arrested by the creditor, or is arrested by him even for owing just one coin. Why would a person who owes another person five coins be arrested by the creditor, or even be arrested by him for owing just one coin? This is the case when the debtor is poor and powerless. Because he is poor and powerless, when he owes another person five coins, he will be arrested by the creditor, or will even be arrested by him for owing just one coin. This is the case of a person who owes another person five coins and is arrested by the creditor, or even is arrested by him for owing just one coin.

It is the same with a person who has done an unwholesome action and must experience suffering as its fruit by [being reborn in] hell as a result. Why must a person who has done an unwholesome action experience suffering as its fruit by [being reborn in] hell as a result? This is the case when a person has not cultivated the body, has not cultivated virtue, has not cultivated the mind, has not cultivated wisdom, and his life span is very short. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [being reborn in] hell as a result

Again, there is a person who has done an unwholesome action and must experience suffering as its fruit by [experiencing] the result in this life. Why must a person who has done an unwholesome action experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [experiencing] the result in this life. It is just as when a person owes another person a hundred coins, yet is not arrested by the creditor, and would not be arrested by him even for owing a thousand or ten thousand coins. Why is it that a person who owes another person a hundred coins is not arrested by the creditor, and would not be arrested by him even for owing a thousand or ten thousand coins? This is the case when the debtor has property beyond measure and is extremely powerful, and because of that, despite owing 434a

67

12. The Discourse to Vappa

another person a hundred coins, is not arrested by the creditor, and would not be arrested by him even for owing a thousand or ten thousand coins. This is the case of a person who owes another person a hundred coins, yet is not arrested by the creditor, and would not be arrested by him even for owing a thousand or ten thousand coins. It is the same with a person who has done an unwholesome action, he must experience suffering as its fruit by [experiencing] the result in this life. Why is it that a person who has done an unwholesome action must experience suffering as its fruit by [experiencing] the result in this life? This is the case when a person has cultivated the body, has cultivated virtue, has cultivated the mind, has cultivated wisdom, and his life span is very long. This is the case of a person who, having done an unwholesome action, must experience suffering as its fruit by [experiencing] the result in this life. He experiences the result for wholesome and unwholesome actions in this life, and only to a moderate degree. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

12. The Discourse to Vappa72

Thus have I heard: At one time, the Buddha was staying among the Sakyans at Kapilavatthu, in the Nigrodha Park.

At that time, after the midday meal, Venerable Mahā Moggallāna was sitting in the assembly hall together with a company of monks for some purpose. Then a Sakyan by the name of Vappa, a disciple of the Nigaṇṭhas, wandering around after noon, approached Venerable Mahā Moggallāna and, after exchanging greetings, sat down to one side.

Then Venerable Mahā Moggallāna asked [the visitor] about this matter: What do you think, Vappa? If a monk is restrained in body, speech, and mind,

73do you see any possible cause owing to which unwholesome taints might arise, leading to future existence?

Vappa replied:

Mahā Moggallāna, if a monk is restrained in body, speech, and mind, I do see a possible cause owing to which unwholesome taints might 68

Division 2

arise, leading to future existence. Mahā Moggallāna, if someone has done unwholesome actions in a previous existence, then owing to that, unwholesome taints will arise, leading to future existence. [Soon] after this the World-honored One, who was meditating in a solitary place, heard with the purified divine ear, which surpasses that of [ordinary] human beings, the conversation between Venerable Mahā Moggallāna and Vappa the Sakyan, a disciple of the Nigaṇṭhas. Hearing it, the World-honored One rose from his afternoon meditation, went toward the assembly hall, and sat down on a prepared seat in front of the assembly of monks. Having sat down, the World-honored One asked:

Moggallāna, what matter were you discussing with Vappa the Sakyan, a disciple of the Nigaṇṭhas? For what matter were you sitting together in the assembly hall?

Venerable Mahā Moggallāna replied:

World-honored One, today after the midday meal I was sitting in the assembly hall together with a company of monks for some purpose. Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, wandering around after noon, approached me and, after exchanging greetings, sat down to one side. I asked him this: "What do you think, Vappa? If a monk is restrained in body, speech, and mind, do you see a possible cause owing to which unwholesome taints might arise, leading to future existence?" Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, replied: "If a monk is restrained in body, speech, and mind, I do see a possible cause owing to which unwholesome taints might arise, leading to future existence. Mahā Moggallāna, if someone has done unwholesome actions in a previous existence, then, owing to that, unwholesome taints will arise, leading to future existence.

"

World-honored One, that was the discussion I was having with Vappa the Sakyan, a disciple of the Nigaṇṭhas. Because of this matter, we were sitting together in the assembly hall.

Then the World-honored One said to Vappa the Sakyan, a disciple of the Nigaṇṭhas:

69

434b

434c

If you agree with what I say, you should say "yes"; if you disagree, you should say "no"; and if you have any uncertainty, you should ask me further thus: "Renunciant Gotama, how is this? What is the meaning of this?" If you can accept what I have just proposed, I could discuss this matter with you.

Vappa replied:

Renunciant Gotama, if I agree with what you say, I will say "yes"; if I disagree, I will say "no"; and if I have any uncertainty, I will ask you further thus: "Renunciant Gotama, how is this? What is the meaning of this?" As the renunciant Gotama has just proposed, I accept it. May the renunciant Gotama discuss this matter with me! The World-honored One asked:

What do you think, Vappa? Suppose that a monk has [in the past] given rise to unwholesome bodily activities, [resulting in the arising of] taints, vexation, and worry, [but] that at a later time he ceases unwholesome bodily activities. Creating no new karma, and having abandoned old karma, he, in this very life, attains the goal and, free from vexation, remains permanently and unchangingly [in this condition], which is spoken of as "something to be seen by noble wisdom and to be known by noble wisdom.

"

[In the past] he gave rise to unwholesome verbal activities. . . , unwholesome mental activities. . . , unwholesome activities based on ignorance, [but] that at a later time he ceases unwholesome activities based on ignorance. Creating no new karma, and having abandoned old karma, he in this very life attains the goal and, free from vexation, remains permanently and unchangingly [in this condition], which is spoken of as "something to be seen by noble wisdom and to be known by noble wisdom.

"

What do you think, Vappa? For a monk who is restrained in body, speech, and mind in this way, do you see a possible cause owing to which unwholesome taints might arise, leading to future existence? Vappa replied:

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Division 2

Gotama, if a monk is restrained in body, speech, and mind in this way, I see no possible cause owing to which unwholesome taints might arise, leading to future existence.

The World-honored One praised him, saying:

Very good, Vappa! Why is that, Vappa? If in a monk ignorance has been extinguished and knowledge has arisen, then with ignorance extinguished and knowledge arisen, when there arises the feeling of the body nearing its end, he knows that there has arisen the feeling of the body nearing its end. When there arises the feeling of life nearing its end, he knows that there has arisen the feeling of life nearing its end. And when the body breaks up and life ends, the life span having expired, then all that is felt in this life will be exhausted and come to an end. It should be understood that it will end and become cold. Vappa, it is just like a shadow that exists in dependence on a tree. Suppose that someone comes with a sharp axe and chops down the tree at its root, cuts it into pieces; then breaks [each piece] into ten or a hundred fragments, burns them in a fire so that they become ash, which is then blown away by a strong wind, or carried away by water. What do you think, Vappa? That shadow existed in dependence on the tree, so once the cause of the shadow has been cut off, will the shadow disappear and not arise again?

Vappa replied: "Indeed, Gotama.

"

[The Buddha continued:]

Vappa, it should be understood in the same way in the case of a monk in whom ignorance has been extinguished and knowledge has arisen. With ignorance extinguished and knowledge arisen, when there arises the feeling of the body nearing its end, he knows that there has arisen the feeling of the body nearing its end. When there arises the feeling of life nearing its end, he knows that there has arisen the feeling of life nearing its end. And when the body breaks up and life ends, the life span having expired, then all that is felt in this life will be exhausted and come to an end. It should be understood that it will end and become cold. 71

13. The Discourse on [Tenets to Be] Transcended

435a

Vappa, a monk whose mind has been rightly liberated like this attains six wholesome abodes. What are the six?

Vappa, on seeing a form with the eye, [such] a monk is neither pleased nor displeased; he remains equanimous and unaffected, with right mindfulness and right attentiveness. Vappa, a monk whose mind has been rightly liberated like this attains the first wholesome abode. Similarly, [on hearing a sound with] the ear . . . [on smelling an odor with] the nose . . . [on tasting a flavor with] the tongue . . . [on experiencing a touch with] the body . . . on cognizing a mental phenomenon with the mind, he is neither pleased nor displeased; he remains equanimous and unaffected, with right mindfulness and right attentiveness. Vappa, a monk whose mind has been rightly liberated like this attains the sixth wholesome abode. Vappa, a monk whose mind has been rightly liberated like this attains these six wholesome abodes. Vappa replied:

Indeed, Gotama. A learned noble disciple whose mind has been rightly liberated like this attains six wholesome abodes. What are the six? Gotama, a learned noble disciple, on seeing a form with the eye, is neither pleased nor displeased; he remains equanimous and unaffected, with right mindfulness and right attentiveness. Gotama, this is the first wholesome abode for a noble disciple who has learned much and whose mind has been rightly liberated. Similarly, [on hearing a sound with] the ear . . . [on smelling an odor with] the nose . . . [on tasting a flavor with] the tongue . . . [on experiencing a touch with] the body . . . on cognizing a mental phenomenon with the mind, he is neither pleased nor displeased; he remains equanimous and unaffected, with right mindfulness and right attentiveness. Indeed, Gotama, a learned noble disciple whose mind has been rightly liberated like this attains the sixth wholesome abode. Indeed, Gotama, a learned noble disciple whose mind has been rightly liberated like this attains these six wholesome abodes.

Thereupon, Vappa [continued and] said to the World-honored One: Gotama, I have known it! Well-gone One, I have understood it! Gotama, 72

Division 2

it is just as when someone with clear vision uncovers what was covered, exposes what was covered, or shows the way to one who was lost, or offers a light in the darkness, so that those with eyes can see forms. In the same way, the renunciant Gotama has taught me the Dharma using countless skillful means to reveal its meaning in various ways. World-honored One, I now go for refuge to the Buddha, the Dharma, and the community of monks (Sangha). May the World-honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

World-honored One, just as a person who raises a bad horse, expecting to get benefit from it, only tires himself and gets no benefit—World-honored One, I was like this. Those foolish Nigaṇṭhas lack right knowledge; they are unable to understand and know. Not recognizing the fertile field [of the Buddha's teaching], and not examining for myself, [I] revered them for a long time, made offerings, and paid them homage, expecting to get benefit from it; but I only suffered in vain. World-honored One, for a second time I now go for refuge to the Buddha, the Dharma, and the community of monks. May the Worldhonored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge.

World-honored One, formerly I was ignorant. Whatever faith and respect I had for those foolish Nigaṇṭhas has today been cut off. Why? Because I was deceived. World-honored One, for a third time, I now go for refuge to the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower! From this day forth until life ends I go [to him] for refuge. This is what the Buddha said. Having heard the Buddha's words, the Sakyan Vappa and the monks were delighted and remembered them well. 13. The Discourse on [Tenets to Be]

Transcended74

Thus have I heard: At one time, the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time, the World-honored One said to the monks: 73

435b

There are three tenets to be transcended, [tenets held by those] of different affiliation, different appellation, different school, and different doctrine that, despite being well accepted, firmly held, and declared to others by so-called wise men, are not beneficial. What are these three? There are renunciants and brahmins who hold this view and declare: "All that a person does is caused by what was done in previous lives. "

Again, there are renunciants and brahmins who hold this view and declare: "All that a person does is caused and created by a supreme divine being.

" Again, there are renunciants and brahmins who hold this view and declare: "All that a person does is without any cause or condition.

"

Herein, if there are renunciants and brahmins who hold this view and declare: "All that a person does is caused by what was done in previous lives, " then I approach them and, having approached them, I ask: Venerable friends, is it true that you hold this view and declare: "All that a person does is caused by what was done in previous lives?"

They reply: "Yes.

" Then I say to them:

If that is so, venerable friends, then you all endorse75killing living beings. Why is that? Because all is caused by what was done in previous lives[, therefore people cannot have moral responsibility for their actions]. In the same way, venerable friends, you endorse taking what is not given, sexual misconduct, false speech . . . (and so on up to) wrong views. Why is that? Because all of that is caused by what was done in previous lives. Venerable friends, if the view that all is caused by what was done in previous lives were true, then it would follow logically76 that all that one does or does not, takes place without desire, without effort. Venerable friends, if in doing a deed or not doing it, a person lacks true understanding, then he has lost right mindfulness and lacks right attentiveness, and hence is unteachable.

If renunciants [and brahmins] proclaim such a teaching, then those renunciants and brahmins can be refuted by such reasoning. 74

Division 2

Herein, if there are renunciants and brahmins who hold this view and declare: "All that a person does is caused and created by a supreme divine being,

" then I approach them and, having approached, I ask: Venerable friends, is it true that you hold this view and declare: "All that a person does is caused and created by a supreme divine being?"

They reply: "Yes.

" Then I say to them:

If that is so, venerable friends, then you all endorse killing living beings. Why is that? Because all is caused and created by a supreme divine being. In the same way, venerable friends, you endorse taking what is not given, sexual misconduct, false speech . . . (and so on up to) wrong views. Why? Because all of that is caused and created by a supreme divine being. Venerable friends, if the view that all is caused and created by a supreme divine being were true, then it would follow logically that all that one does or does not, takes place without desire, without effort. Venerable friends, if in doing a deed or not doing it, a person lacks true understanding, then he has lost right mindfulness and lacks right attentiveness, and hence is unteachable.

If renunciants [and brahmins] proclaim this teaching, then those renunciants and brahmins can be refuted by such reasoning. Herein, if there are renunciants and brahmins who hold this view and declare: "All that a person does is without any cause or condition, "

then I approach them and, having approached, I ask: Venerable friends, is it true that you hold this view and declare: "All that a person does is without any cause or condition?" They reply: "Yes.

" Then I say to them:

If that is so, venerable friends, then you all endorse killing living beings. Why is that? Because all is without any cause or condition. In the same way, venerable friends, you endorse taking what is not given, sexual misconduct, false speech . . . (and so on up to) wrong views. Why? Because all of that is without any cause or 75

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condition. Venerable friends, if the view that all is without any cause or condition were true, then it would follow logically that all that one does or does not, takes place without desire, without effort. Venerable friends, if in doing a deed or not doing it, a person lacks true understanding, then he has lost right mindfulness and lacks right attentiveness, and hence is unteachable. If renunciants [and brahmins] proclaim such a teaching, then those renunciants and brahmins can be refuted by such reasoning. The Dharma I teach to you, which I have known and realized by myself, cannot be refuted, cannot be defiled, and cannot be prevailed over by any renunciant, brahmin, gods, Māras, Brahmās, or anyone else in the world. Why can the Dharma I teach to you, which I have known and realized by myself, not be refuted, defiled, or prevailed over by any renunciant, brahmin, gods, Māras, Brahmās, or anyone else in the world? There is the teaching on the six sense bases, which, having known and realized it by myself, I have taught to you; it cannot be refuted, cannot be defiled, and cannot be prevailed over by any renunciant, brahmin, gods, Māras, Brahmās, or anyone else in the world. Again, there is the teaching on the six elements, which, having known and realized it by myself, I have taught to you; it cannot be refuted, cannot be defiled, and cannot be prevailed over by any renunciant, brahmin, gods, Māras, Brahmās, or anyone else in the world. What is the teaching on the six sense bases, which, having known and realized it by myself, I have taught to you? [The six] are the eye sense base, the ear . . . nose . . . tongue . . . body . . . [and] the mind sense base. This is the teaching on the six sense bases which, having known and realized it by myself, I have taught to you. What is the teaching on the six elements which, having known and realized it by myself, I have taught to you? [The six] are the elements of earth . . . water . . . fire . . . air . . . space . . . and the element of consciousness. This is the teaching on the six elements which, having known and realized it by myself, I have taught to you. Because of the combination of the six elements, there is rebirth from a mother's womb; because of the six elements, there are the six sense bases; because of the six sense bases, there is contact; and because 76

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of contact there is feeling. Monks, one who has feeling will [be able to] know suffering as it really is, know the arising of suffering, know the cessation of suffering, and know the path to the cessation of the suffering as it really is.

What is knowing suffering as it really is? It is this: birth is suffering, old age is suffering, disease is suffering, death is suffering, association with what is disliked is suffering, dissociation from what is liked is suffering, not getting what one wants is suffering; in brief, the five aggregates of clinging are suffering—this is called knowing suffering as it really is.

What is knowing the arising of suffering as it really is? It is craving for and clinging to future existence, with delight and desire, seeking after this and that [state of] existence—this is called knowing the arising of suffering as it really is.

What is knowing the cessation of suffering as it really is? It is the cutting off without remainder, abandoning, disgorging, fading away, cessation, stopping, and disappearance of this craving for and clinging to future existence, with delight and desire, seeking after this and that [state of] existence—this is called knowing the cessation of suffering as it really is.

What is knowing the path to the cessation of suffering as it really is? It is the noble eightfold path: right view . . . (and so on up to) right concentration, these eight—this is called knowing the path to the cessation of suffering as it really is. Monks, you should know suffering as it really is, you should cut off the arising of suffering, you should realize the cessation of suffering, and you should cultivate the path to the cessation of suffering. If a monk knows suffering as it really is, cuts off the arising of suffering, realizes the cessation of suffering, and cultivates the path to the cessation of suffering, then that monk, having abandoning all taints, having loosened all fetters, is able through right attentiveness to attain the end of suffering.

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

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