Aṅguttara Nikāya (Numbered Discourses)

The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. 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.” Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguna with a Dhamma talk, after which he rose from his seat and left.

Not long after the Buddha left, Venerable Phagguna passed away. At the time of his death, his faculties were bright and clear. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, soon after the Buddha left, Venerable Phagguna died. At the time of his death, his faculties were bright and clear.”

“And why shouldn’t his faculties be bright and clear? The mendicant Phagguna’s mind was not freed from the five lower fetters. But when he heard that teaching his mind was freed from them.

Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time. What six? Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters. At the time of death they get to see the Realized One. The Realized One teaches Dhamma to them that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. When they hear that teaching their mind is freed from the five lower fetters. This is the first benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed from the five lower fetters. This is the second benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed from the five lower fetters. This is the third benefit of listening to the teaching.

Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fourth benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fifth benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed with the supreme ending of attachments. This is the sixth benefit of listening to the teaching.

These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Pūraṇa Kassapa describes six classes of rebirth: black, blue, red, yellow, white, and ultimate white.

The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.

The blue class of rebirth consists of mendicants whose life is thorny, and any others who teach the efficacy of deeds and action.

The red class of rebirth consists of the Jain ascetics who wear one cloth.

The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics.

The white class of rebirth consists of male and female Ājīvaka ascetics.

And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.

These are the six classes of rebirth that Pūraṇa Kassapa describes.”

“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?” “No, sir.” “It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.

I, however, also describe six classes of rebirth. Listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this: “And what, Ānanda, are the six classes of rebirth? Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

And how does someone born into a dark class give rise to a dark result? It’s when someone is reborn in a low family—a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how someone born into a dark class gives rise to a dark result.

And how does someone born into a dark class give rise to a bright result? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a dark class gives rise to a bright result.

And how does someone born into a dark class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in a low family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born in a dark class gives rise to extinguishment, which is neither dark nor bright.

And how does someone born into a bright class give rise to a dark result? It’s when someone is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how someone born into a bright class gives rise to a dark result.

And how does someone born into a bright class give rise to a bright result? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a bright class give rise to a bright result.

And how does someone born into a bright class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in an eminent family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

These are the six classes of rebirth.”

“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What six? It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By dispelling, they’ve given up the defilements that should be given up by dispelling. By developing, they’ve given up the defilements that should be given up by developing.

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting rationally, lives restraining the eye faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting rationally, they live restraining the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

And what are the defilements that should be given up by using? Take a mendicant who, reflecting rationally, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’ Reflecting rationally, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ Reflecting rationally, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’ Reflecting rationally, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’ For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

And what are the defilements that should be given up by dispelling? Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, dispels it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. These are called the defilements that should be given up by dispelling.

And what are the defilements that should be given up by developing? Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Then the householder Dārukammika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Householder, I wonder whether your family gives gifts?” “It does, sir. Gifts are given to those mendicants who are perfected or on the path to perfection; they live in the wilderness, eat only almsfood, and wear rag robes.”

“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection.

If a mendicant living in the wilderness is haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties, then in this respect they’re reprehensible. If a mendicant living in the wilderness is not haughty, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties, then in this respect they’re praiseworthy.

If a mendicant who lives within a village is restless … then in this respect they’re reprehensible. If a mendicant who lives within a village is not restless … then in this respect they’re praiseworthy.

If a mendicant who eats only almsfood is restless … then in this respect they’re reprehensible. If a mendicant who eats only almsfood is not restless … then in this respect they’re praiseworthy.

If a mendicant who accepts invitations is restless … then in this respect they’re reprehensible. If a mendicant who accepts invitations is not restless … then in this respect they’re praiseworthy.

If a mendicant who wears rag robes is restless … then in this respect they’re reprehensible. If a mendicant who wears rag robes is not restless … then in this respect they’re praiseworthy.

If a mendicant who wears robes offered by householders is haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties, then in this respect they’re reprehensible. If a mendicant who wears robes offered by householders is not haughty, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties, then in this respect they’re praiseworthy.

Go ahead, householder, give gifts to the Saṅgha. Your mind will become bright and clear, and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.” “Sir, from this day forth I will give gifts to the Saṅgha.”

So I have heard. At one time the Buddha was staying near Varanasi in the deer park at Isipatana. Now at that time several senior mendicants, after the meal, on their return from almsround, sat together in the pavilion talking about the teachings. Venerable Citta Hatthisāriputta interrupted them while they were talking. Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta, “Venerable, please don’t interrupt the senior mendicants while they’re talking about the teachings. Wait until the end of the discussion.” When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita, “Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute, and quite capable of talking about the teachings with the senior mendicants.”

“It’s not easy to know this, reverends, for those who don’t encompass another’s mind. Take an individual who is the gentlest of the gentle, the most placid of the placid, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role. But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples. As they mix closely, they become familiar and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life.

Suppose an ox fond of crops was tied up or shut in a pen. Would it be right to say that that ox will never again invade the crops?” “No it would not, reverend. For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.” “In the same way, take an individual who is the gentlest of the gentle … As they mix closely, they become familiar and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life.

And take an individual who, quite secluded from sensual pleasures … enters and remains in the first absorption. Thinking, ‘I get the first absorption!’ they mix closely with monks … They resign the training and return to a lesser life. Suppose the heavens were raining heavily at the crossroads so that the dust vanished and mud appeared. Would it be right to say that now dust will never appear at this crossroad again?” “No it would not, reverend. For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.” “In the same way, take an individual who, quite secluded from sensual pleasures … enters and remains in the first absorption. Thinking, ‘I get the first absorption!’ they mix closely with monks … They resign the training and return to a lesser life.

And take an individual who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. Thinking, ‘I get the second absorption!’ they mix closely with monks … They resign the training and return to a lesser life. Suppose there was a large pond not far from a town or village. After the heavens have rained heavily there, the clams and mussels, and pebbles and gravel would vanish. Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?” “No it would not, reverend. For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.” “In the same way, take an individual who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. Thinking, ‘I get the second absorption!’ they mix closely with monks … They resign the training and return to a lesser life.

And take an individual who, with the fading away of rapture … enters and remains in the third absorption. Thinking, ‘I get the third absorption!’ they mix closely with monks … They resign the training and return to a lesser life. Suppose a person had finished a delicious meal. They’d have no appetite for leftovers. Would it be right to say that now food will never appeal to this person again?” “No it would not, reverend. For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present. But when the nourishment vanishes food will appeal again.” “In the same way, take an individual who, with the fading away of rapture … enters and remains in the third absorption. Thinking, ‘I get the third absorption!’ they mix closely with monks … They resign the training and return to a lesser life.

And take an individual who, giving up pleasure and pain … enters and remains in the fourth absorption. Thinking, ‘I get the fourth absorption!’ they mix closely with monks … They resign the training and return to a lesser life. Suppose that in a mountain glen there was a lake, placid and free of waves. Would it be right to say that now waves will never appear in this lake again?” “No it would not, reverend. For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.” “In the same way, take an individual who, giving up pleasure and pain … enters and remains in the fourth absorption. Thinking, ‘I get the fourth absorption!’ they mix closely with monks … They resign the training and return to a lesser life.

And take an individual who, not focusing on any signs, enters and remains in the signless immersion of the heart. Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples. As they mix closely, they become familiar and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life. Suppose a ruler or their chief minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night. There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish. Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?” “No it would not, reverend. For it is quite possible that the ruler or their chief minister will leave that woodland grove so that the chirping of crickets will be heard there again.” “In the same way, take an individual who, not focusing on any signs, enters and remains in the signless immersion of the heart … They resign the training and return to a lesser life.”

Then after some time Venerable Citta Hatthisāriputta resigned the training and returned to a lesser life. Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said, “Did Venerable Mahākoṭṭhita encompass Citta Hatthisāriputta’s mind and know that he had gained this and that meditative attainments, yet he would still resign the training and return to a lesser life? Or did deities tell you about it?” “Reverends, I encompassed his mind and knew this. And deities also told me.”

Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Citta Hatthisāriputta, who had gained this and that meditative attainments, has still resigned the training and returned to a lesser life.” “Mendicants, soon Citta will remember renunciation.”

And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Then Citta Hatthisāriputta, 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 Citta Hatthisāriputta became one of the perfected.

So I have heard. At one time the Buddha was staying near Varanasi in the deer park at Isipatana. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them, “Reverends, this was said by the Buddha in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’:

‘The thoughtful one, knowing both ends, is not stuck in the middle. He is a great man, I declare; he has escaped the seamstress here.’

But what is one end? What’s the second end? What’s the middle? And who is the seamstress?” When this was said, one of the mendicants said to the senior mendicants: “Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to being regenerated in one state of existence or another. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “Substantial reality, reverends, is one end. The origin of substantial reality is the second end. The cessation of substantial reality is the middle. And craving is the seamstress, for craving weaves one to being regenerated in one state of existence or another. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

When this was said, one of the mendicants said to the senior mendicants: “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.”

“Yes, reverend,” those senior mendicants replied. Then those senior mendicants went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. They asked, “Sir, who has spoken well?” “Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said:

‘The thoughtful one, knowing both ends, is not stuck in the middle. He is a great man, I declare; he has escaped the seamstress here.’

Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to being regenerated in one state of existence or another. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Daṇḍakappaka. The Buddha left the road and sat at the root of a tree on the seat spread out. The mendicants entered Daṇḍakappaka to look for a guest house.

Then Venerable Ānanda together with several mendicants went to the Aciravatī River to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs. Then a certain mendicant went up to Venerable Ānanda, and said to him, “Reverend Ānanda, when the Buddha declared that Devadatta was going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?” “You’re right, reverend, that’s how the Buddha declared it.”

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Ānanda, that mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant. How on earth can he take something that I have declared categorically to be ambiguous? I do not see a single other individual about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta. As long as I saw even a fraction of a hair’s tip of goodness in Devadatta I did not declare that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable.

Suppose there was a sewer deeper than a man’s height, full to the brim with feces, and someone was sunk into it over their head. Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer. But circling all around the sewer they couldn’t see even a fraction of a hair’s tip of that person that was not smeared with feces. In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. If you would all listen, Ānanda, I will analyze the Realized One’s knowledges of the faculties of persons.”

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha analyze the faculties of persons. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this:

“Ānanda, when I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, and from that the skillful will appear. So this individual is not liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown in a well-prepared, productive field. Wouldn’t you know that those seeds would grow, increase, and mature?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is not liable to decline in the future … This is how another individual is known to the Realized One by encompassing their mind. And this is how the Realized One knows a person’s faculties by encompassing their mind. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.

When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. So this individual is still liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. Wouldn’t you know that those seeds would not grow, increase, and mature?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is still liable to decline in the future … This is how another individual is known to the Realized One …

When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘This individual has not even a fraction of a hair’s tip of goodness. They have absolutely dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Suppose some seeds were broken, spoiled, weather-damaged. And they were sown in a well-prepared, productive field. Wouldn’t you know that those seeds would not grow, increase, and mature?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of an individual, I understand … ‘This individual has not even a fraction of a hair’s tip of goodness. They have absolutely dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”

When he said this, Venerable Ānanda said to the Buddha, “Sir, can you describe three other individuals who share a portion of these three?” “I can, Ānanda,” said the Buddha. “Ānanda, when I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. So this individual is still liable to decline in the future.’ Suppose there were some burning coals, blazing and glowing, placed on a broad rock. Wouldn’t you know that those coals would not grow, increase, and spread?” “Yes, sir.” “Or suppose it’s the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” “Yes, sir.” “Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is still liable to decline in the future …

When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. So this individual is not liable to decline in the future.’ Suppose there were some burning coals, blazing and glowing, placed on a pile of grass or timber. Wouldn’t you know that those coals would grow, increase, and spread?” “Yes, sir.” “Or suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” “Yes, sir.” “Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is not liable to decline in the future …

When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have absolutely bright, blameless qualities. They will become extinguished in this very life.’ Suppose there were some cool, quenched coals, placed on a pile of grass or timber. Wouldn’t you know that those coals would not grow, increase, and spread?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of an individual, I understand … ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have absolutely bright, blameless qualities. They will become extinguished in this very life.’ This is how another individual is known to the Realized One by encompassing their mind. And this is how the Realized One knows a person’s faculties by encompassing their mind. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.

And so, Ānanda, of the first three individuals one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. And of the second three individuals, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.”

“Mendicants, I will teach you a penetrative exposition of the teaching. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Mendicants, what is the penetrative exposition of the teaching? Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.

‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. However, these are not sensual pleasures. In the training of the Noble One they’re called ‘kinds of sensual stimulation’. Greedy intention is a person’s sensual pleasure. The world’s pretty things aren’t sensual pleasures. Greedy intention is a person’s sensual pleasure. The world’s pretty things stay just as they are, but the attentive remove desire for them.

And what is the source of sensual pleasures?

Contact is their source.

And what is the diversity of sensual pleasures? The sensual desire for sights, sounds, smells, tastes, and touches are all different. This is called the diversity of sensual pleasures.

And what is the result of sensual pleasures? When one who desires sensual pleasures generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of sensual pleasures.

And what is the cessation of sensual pleasures? When contact ceases, sensual pleasures cease. The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures. ‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three feelings: pleasant, painful, and neutral.

And what is the source of feelings? Contact is their source.

And what is the diversity of feelings? There are pleasant feelings of the flesh, pleasant feelings not of the flesh, painful feelings of the flesh, painful feelings not of the flesh, neutral feelings of the flesh, and neutral feelings not of the flesh. This is called the disparity of feelings.

And what is the result of feelings? When one who feels generates a corresponding incarnation, partaking of either good or bad deeds— this is called the result of feelings.

And what is the cessation of feelings? When contact ceases, feelings cease. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.