Aṅguttara Nikāya (Numbered Discourses)

“Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption: ‘They say, “We practice absorption meditation! We practice absorption meditation!” And they meditate and concentrate and contemplate and ruminate. Why do they practice absorption meditation? In what way do they practice absorption meditation? How do they practice absorption meditation?’ In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles: ‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?’ In this case the mendicants who practice absorption are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption. In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

And take a case where mendicants who practice absorption praise only others like them, not mendicants who practice discernment of principles. In this case the mendicants who practice absorption are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

So you should train like this: ‘As mendicants who practice discernment of principles, we will praise mendicants who practice absorption.’ That’s how you should train. Why is that? Because it’s rare to find such incredible individuals in the world who have direct meditative experience of the element free of death.

So you should train like this: ‘As mendicants who practice absorption, we will praise mendicants who practice discernment of principles.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.”

And then the wanderer Moḷiyasīvaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Sir, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like. What do you think, Sīvaka? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

What do you think, Sīvaka? When there’s hate … delusion … greedy ideas … hateful ideas … When there are delusional ideas in you, do you understand ‘I have delusional ideas in me’? And when there are no delusional ideas in you, do you understand ‘I have no delusional ideas in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Worthy Gotama, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

What do you think, brahmin? When there’s hate … delusion … corruption that leads to physical deeds … corruption that leads to speech … When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest. Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:

“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: ‘There is someone better than me, or equal to me, or worse than me.’” That is what Khema said, and the Teacher concurred. Then Khema, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

And then, not long after Khema had left, Sumana said to the Buddha: “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: ‘There is no one better than me, or equal to me, or worse than me.’” That is what Sumana said, and the Teacher concurred. Then Sumana, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then, not long after Khema and Sumana had left, the Buddha addressed the mendicants: “Mendicants, this is how gentlemen declare enlightenment. The goal is spoken of, but the self is not involved. But it seems that there are some futile men here who declare enlightenment as a joke. Later they will fall into distress.

They don’t represent themselves as being among superiors, inferiors, or equals. Rebirth is ended, <j>the spiritual journey has been completed. They live freed from fetters.”

“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:

“Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep exercising the teachings with which they are already familiar? And how do they come to understand what they haven’t understood before?” “Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?” “Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.” “Yes, reverend,” Sāriputta replied. Ānanda said this:

“Reverend Sāriputta, take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, they rehearse it themselves in detail, and they think about and consider the teaching in their heart, examining it with the mind. They enter the rains retreat in a monastery with senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. From time to time they go up to those mendicants and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep exercising the teachings with which they are already familiar. And it’s how they come to understand what they haven’t understood before.”

“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda! And we will remember Venerable Ānanda as someone who possesses these six qualities. For Ānanda memorizes the teaching … statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. Those venerables reveal to Ānanda what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.”

And then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Aristocrats, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Aristocrats, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on power. They insist on territory. Their ultimate goal is authority.”

“Brahmins, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on the hymns. They insist on sacrifice. Their ultimate goal is the realm of divinity.”

“Householders, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on their profession. They insist on work. Their ultimate goal is to complete their work.”

“Women, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Women have a man as their ambition. They’re preoccupied with adornments. They’re fixated on their children. They insist on being without a co-wife. Their ultimate goal is authority.”

“Bandits, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re fixated on their sword. They insist on darkness. Their ultimate goal is invisibility.”

“Ascetics, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re fixated on ethical conduct. They insist on owning nothing. Their culmination is extinguishment.”

“It’s incredible, worthy Gotama, it’s amazing! The worthy Gotama knows the ambition, preoccupation, fixation, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?” “There is, brahmin.”

“So what is it?” “Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, diligence is one thing …

A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. In the same way, diligence is one thing …

When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, diligence is one thing …

All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, diligence is one thing …

The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

This is the one thing that, when developed and cultivated, secures benefits for both this life and lives to come.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves, “We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But the visiting mendicants don’t stay. They leave, abandoning the monastery. What is the cause, what is the reason for this?” Then the local lay followers thought to themselves, “This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery. Why don’t we banish Venerable Dhammika?”

Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave this monastery. You’ve stayed here long enough.” Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves: …

They said to Venerable Dhammika, “Sir, please leave this monastery. You’ve stayed here long enough.” Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves, “Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?” Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave all seven monasteries in our native land.” Then Venerable Dhammika thought, “I’ve been banished by the local lay followers from all seven monasteries in my native land. Where am I to go now?” He thought, “Why don’t I go to see the Buddha?”

Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “So, Brahmin Dhammika, where have you come from?” “Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.” “Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.

Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship. In the same way, now that you’ve been banished from all of those places, you have come to me.

Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely. Its canopy spread over twelve leagues, while the network of roots spread for five leagues. Its fruits were as large as a rice pot. And they were as sweet as pure wild honey. The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. No one guarded the fruit, yet no one damaged another’s fruits.

Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. Then the deity haunting the royal banyan tree thought, ‘Oh lord, how incredible, how amazing! How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’ Then the royal banyan tree gave no more fruit.

Then King Koravya went up to Sakka, lord of gods, and said to him, ‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’ Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.

Then Sakka went up to that deity, and said, ‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’ ‘Because, my good fellow, a violent storm came and felled and uprooted my home.’ ‘Well, did you stand by your tree’s duty when the storm came?’ ‘But my good fellow, how does a tree stand by its duty?’ ‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. Yet the deity is not displeased or upset because of this. This is how a tree stands by its duty.’ ‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’ ‘God, if you were to stand by a tree’s duty, your home may be as it was before.’ ‘I will stand by a tree’s duty! May my home be as it was before!’

Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed. In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?” “But sir, how do I stand by an ascetic’s duty?” “When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them. That’s how an ascetic stands by an ascetic’s duty.” “I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.” “Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for rebirth in the company of Divinity. Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.

Once upon a time, there was a teacher named Mūgapakkha …

Aranemi …

Kuddālaka …

Hatthipāla …

Jotipāla. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for rebirth in the company of Divinity. Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.

What do you think, Brahmin Dhammika? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not brim with much wickedness?” “Yes, sir.” “They would indeed. But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness. Why is that? Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. So you should train like this: ‘We will have no malicious intent for those who we want to have as our spiritual companions.’ That is how you should train.

Sunetta and Mūgapakkha, and Aranemi the brahmin, Hatthipāla the student, and Kuddālaka were Teachers.

And Jotipāla Govinda was priest for seven kings. These six famous teachers, harmless ones of the past,

were free of putrefaction, compassionate, gone beyond the fetter of sensuality. Detached from sensual desire, they were reborn in the realm of divinity.

Many hundreds of their disciples were also free of putrefaction-stench, compassionate, gone beyond the fetter of sensuality. Detached from sensual desire, they were reborn in the realm of divinity.

One who insults with malicious intent these non-Buddhist seers, free of desire, immersed in samādhi; such a man brims with much wickedness.

But one who insults with malicious intent a single individual accomplished in view, a mendicant disciple of the Buddha; that man brims even more with wickedness.

You shouldn’t attack a holy person, who has given up the grounds for views. This individual is called the seventh of the noble Saṅgha.

They’re not free of desire for sensual pleasures, and their faculties are still immature: faith, mindfulness, and energy, serenity and discernment.

If you attack such a mendicant, you first hurt yourself. Having hurt yourself, you harm the other.

But if you protect yourself, the other is also protected. So you should protect yourself. An astute person is always uninjured.”

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Soṇa was staying near Rājagaha in the Cool Grove. Then as he was in private retreat this thought came to his mind, “I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?”

Then the Buddha knew Venerable Soṇa’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa, and sat down on the seat spread out. Soṇa bowed to the Buddha and sat down to one side. The Buddha said to him,

“Soṇa, as you were in private retreat didn’t this thought come to your mind: ‘I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’” “Yes, sir.”

“What do you think, Soṇa? When you were still a layman, weren’t you a good player of the arched harp?” “Yes, sir.” “When your harp’s strings were tuned too tight, was it resonant and playable?” “No, sir.”

“When your harp’s strings were tuned too slack, was it resonant and playable?” “No, sir.”

“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?” “Yes, sir.”

“In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness. So, Soṇa, you should focus on energy and serenity, find a balance of the faculties, and learn the character of this situation.” “Yes, sir,” Soṇa replied. After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Grove and reappeared on the Vulture’s Peak.

After some time Soṇa focused on energy and serenity, found a balance of the faculties, and learned the pattern of this situation. Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Soṇa became one of the perfected.

Then, when Soṇa had attained perfection, he thought, “Why don’t I go to the Buddha and declare my enlightenment in his presence?” Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is dedicated to six things. They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.

It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’ But it should not be seen like this. A mendicant with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’ But it should not be seen like this. …

It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is essential.’ But it should not be seen like this. …

They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. Their mind is quite untainted. It is steady, imperturbable, observing disappearance. Even if compelling sounds … smells … tastes … touches … and ideas come into the range of the mind they don’t overcome the mind. Their mind is quite untainted. It is steady, imperturbable, observing disappearance. Suppose there was a mountain that was one solid mass of rock, without cracks or holes. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. … Their mind is quite untainted. It is steady, imperturbable, observing disappearance.

When you’re dedicated to renunciation and seclusion of the heart; when you’re dedicated to kindness and the end of grasping;

when you’re dedicated to the ending of craving and clarity of heart; and you’ve seen the arising of the senses, your mind is rightly freed.

For that one, rightly freed, a mendicant with peaceful mind, there’s nothing to be improved, and nothing more to do.

As the wind cannot stir a solid mass of rock, so too sights, tastes, sounds, smells, and touches—the lot—

and ideas, whether liked or disliked, don’t disturb the unaffected one. Their mind is steady and free as they observe fall.”

Now at that time Venerable Phagguna was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Venerable Phagguna is sick. Sir, please go to Venerable Phagguna out of sympathy.” The Buddha consented with silence. Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguna. Venerable Phagguna saw the Buddha coming off in the distance and stirred in his cot. The Buddha said to him, “It’s all right, Phagguna, don’t get up. There are some seats spread out by others, I will sit there.” He sat down on the seat spread out and said to Venerable Phagguna:

“I hope you’re keeping well, Phagguna; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.

The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well.

The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. I’m not keeping well.

The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver. I’m not keeping well.