Dialogues of the Buddha (Digha Nikaya)

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. … They refrain from such low lore, such wrong livelihood. This pertains to their accomplishment in ethics. A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves. That’s how a mendicant is accomplished in ethics. This, Kassapa, is that accomplishment in ethics. … They enter and remain in the first absorption … This pertains to their accomplishment in mind. … They enter and remain in the second absorption … third absorption … fourth absorption. This pertains to their accomplishment in mind. This, Kassapa, is that accomplishment in mind.

When their mind is immersed like this, they project it and extend it toward knowledge and vision … This pertains to their accomplishment in wisdom. … They understand: ‘… there is nothing further for this place.’ This pertains to their accomplishment in wisdom. This, Kassapa, is that accomplishment in wisdom. And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this.

6. The Lion’s Roar There are, Kassapa, some ascetics and brahmins who teach ethics. They praise ethical conduct in many ways. But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher ethics. There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin. They praise fervent mortification in disgust of sin in many ways. But as far as the highest noble fervent mortification in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher disgust of sin. There are, Kassapa, some ascetics and brahmins who teach wisdom. They praise wisdom in many ways. But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher wisdom. There are, Kassapa, some ascetics and brahmins who teach freedom. They praise freedom in many ways. But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher freedom.

It’s possible that wanderers of other religions might say: ‘The ascetic Gotama only roars his lion’s roar in an empty hut, not in an assembly.’ They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies.’ It’s possible that wanderers of other religions might say: ‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies. But he doesn’t roar it boldly.’ They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly.’ It’s possible that wanderers of other religions might say: ‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly. But they don’t question him. … Or he doesn’t answer their questions. … Or his answers are not satisfactory. … Or they don’t think him worth listening to. … Or they’re not confident after listening. … Or they don’t demonstrate their confidence. … Or they don’t practice accordingly. … Or they don’t succeed in their practice.’ They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in the assemblies; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they demonstrate their confidence; they practice accordingly; and they succeed in their practice.’

7. The Probation For One Previously Ordained Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. There a certain fervent celibate named Nigrodha asked me about the higher disgust of sin. I answered his question. He was extremely happy with my answer.” “Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching? For I too am extremely happy after hearing the Buddha’s teaching! Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter.” “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.” And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Kassapa, 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 Kassapa became one of the perfected.

1. On the Wanderer Poṭṭhapāda So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?” So that’s what he did.

Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Poṭṭhapāda saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good fellows, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those wanderers fell silent.

Then the Buddha approached Poṭṭhapāda, who said to him, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.” The Buddha sat down on the seat spread out, while Poṭṭhapāda took a low seat and sat to one side. The Buddha said to him, “Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?”

1.1. On the Cessation of Perception When he said this, the wanderer Poṭṭhapāda said to the Buddha, “Sir, leave aside what we were sitting talking about just now. It won’t be hard for you to hear about that later. Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them: ‘How does the cessation of perception happen?’ Some of them said: ‘A person’s perceptions arise and cease without cause or reason. When they arise, you become percipient. When they cease, you become non-percipient.’ That’s how some describe the cessation of perception. But someone else says: ‘That’s not how it is, good fellows! Perception is a person’s self, which enters and departs. When it enters, you become percipient. When it departs, you become non-percipient.’ That’s how some describe the cessation of perception. But someone else says: ‘That’s not how it is, good fellows! There are ascetics and brahmins of great power and might. They insert and extract a person’s perception. When they insert it, you become percipient. When they extract it, you become non-percipient.’ That’s how some describe the cessation of perception. But someone else says: ‘That’s not how it is, good fellows! There are deities of great power and might. They insert and extract a person’s perception. When they insert it, you become percipient. When they extract it, you become non-percipient.’ That’s how some describe the cessation of perception. That reminded me of the Buddha: ‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’ The Buddha is skilled and well-versed concerning the cessation of perception. How does the cessation of perception happen?”

1.2. Perception Arises With a Cause “Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that a person’s perceptions arise and cease without cause or reason are wrong from the start. Why is that? Because a person’s perceptions arise and cease with cause and reason. With training, certain perceptions arise and certain perceptions cease. And what is that training?” said the Buddha. “It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. …

Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. The sensual perception that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of seclusion. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of immersion. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases. At that time they have a subtle and true perception of bliss with equanimity. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The subtle and true perception of bliss with equanimity that they had previously ceases. At that time they have a subtle and true perception of neutral feeling. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. The perception of luminous form that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite space. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. The subtle and true perception of the dimension of infinite space that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite consciousness. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. The subtle and true perception of the dimension of infinite consciousness that they had previously ceases. At that time they have a subtle and true perception of the dimension of nothingness. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. Standing on the peak of perception they think, ‘Intentionality is bad for me, it’s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor form an intention?’ They neither make a choice nor form an intention. Those perceptions cease in them, and other coarser perceptions don’t arise. They touch cessation. And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.

What do you think, Poṭṭhapāda? Have you ever heard of this before?” “No, sir. This is how I understand what the Buddha said: ‘From the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. Standing on the peak of perception they think, “Intentionality is bad for me, it’s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor form an intention?” Those perceptions cease in them, and other coarser perceptions don’t arise. They touch cessation. And that is how the progressive cessation of perception is attained with awareness.’” “That’s right, Poṭṭhapāda.”

“Does the Buddha describe just one peak of perception, or many?” “I describe the peak of perception as both one and many.” “But sir, how do you describe it as one peak and as many?” “I describe the peak of perception according to the specific manner in which one touches cessation. That’s how I describe the peak of perception as both one and many.”

“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?” “Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge. They understand, ‘My knowledge arose from a specific condition.’ That is a way to understand how perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”

1.3. Perception and the Self “Sir, is perception a person’s self, or are perception and self different things?” “But Poṭṭhapāda, do you believe in a self?” “I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.” “Suppose there was such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that solid self remains, still some perceptions arise in a person and others cease. That is a way to understand how perception and self are different things.”

“Sir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.” “Suppose there was such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that mind-made self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.”

“Sir, I believe in a formless self which is made of perception.” “Suppose there was such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that formless self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.”

“But, sir, am I able to know whether perception is a person’s self, or whether perception and self are different things?” “It’s hard for you to understand this, since you have a different view, creed, and belief, and another discipline and denomination.”

“Well, if that’s the case, sir, then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” “This has not been declared by me, Poṭṭhapāda.”

“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?” “This too has not been declared by me.”

“Then what do you make of this: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” “This too has not been declared by me.”

“Why haven’t these things been declared by the Buddha?” “Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I haven’t declared them.”

“Then what has been declared by the Buddha?” “I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

“Why have these things been declared by the Buddha?” “Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I have declared them.” “That’s so true, Blessed One! That’s so true, Holy One! Please, sir, go at your convenience.” Then the Buddha rose from his seat and left.

Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering. “No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him: ‘That’s so true, Blessed One! That’s so true, Holy One!’ We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.” When they said this, Poṭṭhapāda said to them, “I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on. Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles. So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”

2. On Citta Hatthisāriputta Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to the Buddha. Citta Hatthisāriputta bowed and sat down to one side. But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side. Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:

“All those wanderers, Poṭṭhapāda, are blind and sightless. You are the only one whose eyes are clear. For I have taught and pointed out teachings that are categorical and also teachings that are not categorical. And what teachings have I taught and pointed out as not categorical? ‘The cosmos is eternal’ … ‘The cosmos is not eternal’ … ‘The cosmos is finite’ … ‘The cosmos is infinite’ … ‘The soul is the same thing as the body’ … ‘The soul is one thing, the body another’ … ‘A realized one still exists after death’ … ‘A realized one no longer exists after death’ … ‘A realized one both still exists and no longer exists after death’ … ‘A realized one neither still exists nor no longer exists after death.’ And why have I taught and pointed out such teachings as not categorical? Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I have taught and pointed out such teachings as not categorical. And what teachings have I taught and pointed out as categorical? ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. And why have I taught and pointed out such teachings as categorical? Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I have taught and pointed out such teachings as categorical.

2.1. Teachings That Are Categorical

There are some ascetics and brahmins who have this doctrine and view: ‘The self is absolutely happy and free of disease after death.’ I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But do you meditate knowing and seeing an absolutely happy world?’ Asked this, they say, ‘No.’ I say to them, ‘But have you perceived an absolutely happy self for a single day or night, or even half a day or night?’ Asked this, they say, ‘No.’ I say to them, ‘But do you know a path and a practice to realize an absolutely happy world?’ Asked this, they say, ‘No.’ I say to them, ‘But have you ever heard the voice of the deities reborn in an absolutely happy world saying, “Practice well, good fellows, practice directly so as to realize an absolutely happy world. For this is how we practiced, and we were reborn in an absolutely happy world”?’ Asked this, they say, ‘No.’ What do you think, Poṭṭhapāda? This being so, doesn’t what they say turn out to have no demonstrable basis?” “Clearly that’s the case, sir.”

“Suppose, Poṭṭhapāda, a man were to say: ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’ They’d say to him, ‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘My friend, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? Whether she comes from such-and-such village, town, or city?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘My man, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’ What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “Clearly that’s the case, sir.”

“In the same way, the ascetics and brahmins who have that doctrine and view … Doesn’t what they say turn out to have no demonstrable basis?” “Clearly that’s the case, sir.”

“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. They’d say to him, My friend, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘My man, are you building a ladder for a longhouse that you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’ What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “Clearly that’s the case, sir.”

“In the same way, the ascetics and brahmins who have those various doctrines and views … Doesn’t what they say turn out to have no demonstrable basis?” “Clearly that’s the case, sir.”

2.2. Three Kinds of Incarnation “Poṭṭhapāda, there are these three kinds of incarnation: a solid incarnation, a mind-made incarnation, and a formless incarnation. And what is a solid incarnation? It is formed, made up of the four principal states, and consumes edible food. What is a mind-made incarnation? It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. What is a formless incarnation? It is formless, made of perception.

I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation. ‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’ Poṭṭhapāda, you might think: ‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’ But you should not see it like this. Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful.

Poṭṭhapāda, if others should ask us, ‘But reverends, what is that solid incarnation for the giving up of which you teach?’ We’d answer like this, ‘<em>This</em> is that solid incarnation.’

If others should ask us, ‘But reverends, what is that mind-made incarnation?’ We’d answer like this, ‘<em>This</em> is that mind-made incarnation.’

If others should ask us, ‘But reverends, what is that formless incarnation?’ We’d answer like this, ‘<em>This</em> is that formless incarnation.’ What do you think, Poṭṭhapāda? This being so, doesn’t that statement turn out to have a demonstrable basis?” “Clearly that’s the case, sir.”

“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. They’d say to him, ‘My man, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ He’d say, ‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’ What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have a demonstrable basis?” “Clearly that’s the case, sir.”

When the Buddha had spoken, Citta Hatthisāriputta said, “Sir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious, and only the solid incarnation real? When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious, and only the mind-made incarnation real? When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious, and only the formless incarnation real?”

“When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation, only as a solid incarnation. When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation, only as a mind-made incarnation. When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation, only as a formless incarnation. Citta, suppose they were to ask you, ‘Did you exist in the past? Will you exist in the future? Do you exist now?’ How would you answer?” “Sir, if they were to ask me this, I’d answer like this, ‘I did exist in the past. I will exist in the future. I do exist now.’ That’s how I’d answer.”

“But Citta, suppose they were to ask you, ‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious? Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious? Is the reincarnation you have now your only real one, and those of the past and future fictitious?’ How would you answer?” “Sir, if they were to ask me this, I’d answer like this, ‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious. The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. The reincarnation I have now is real at this time, and those of the past and future fictitious.’ That’s how I’d answer.”

“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee. It’s only referred to as milk. While it’s curd or butter or ghee or cream of ghee, it’s not referred to as anything else, only under its own name.

In the same way, while in any one of the three incarnations, it’s not referred to as the other two, only under its own name. These are the world’s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.”

When he had spoken, the wanderer Poṭṭhapāda said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

2.3. The Ordination of Citta Hatthisāriputta But Citta Hatthisāriputta said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable 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 Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully quenched. Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī on some business.

Then he addressed a certain young student, “Here, young student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say:

‘Sir, please visit the student Subha, Todeyya’s son, at his home out of sympathy.’” “Yes, worthy sir,” replied the young student, and did as he was asked.

When he had spoken, Venerable Ānanda said to him, “It’s not the right time, young student. I have drunk a dose of medicine today. But hopefully tomorrow I’ll get a chance to visit him.” “Yes, worthy sir,” replied the young student. He went back to Subha, and told him what had happened, adding, “This much, sir, I managed to do. At least the worthy Ānanda will take the opportunity to visit tomorrow.”

Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat down on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: “Worthy Ānanda, you were the worthy Gotama’s attendant. You were close to him, living in his presence. You ought to know what things the worthy Gotama praised, and in which he encouraged, settled, and grounded all these people. What were those things?”

“Student, the Buddha praised three spectrums of practice, and that’s what he encouraged, settled, and grounded all these people in. What three? The spectrums of noble ethics, noble immersion, and noble wisdom. These are the three spectrums of practice that the Buddha praised.” “But what was that spectrum of noble ethics that the Buddha praised?”

1. The Entire Spectrum of Ethics

“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma 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.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.

And how is a mendicant accomplished in ethics? It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. …

This pertains to their ethics.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. They refrain from such low lore, such wrong livelihood. … This pertains to their ethics.

A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves. That’s how a mendicant is accomplished in ethics.

This is that spectrum of noble ethics that the Buddha praised. But there is still more to be done.” “It’s incredible, worthy Ānanda, it’s amazing, This spectrum of noble ethics is complete, not lacking anything! Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins. Were other ascetics and brahmins to see such a spectrum of noble ethics in themselves, they’d be delighted with just that much: ‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ And yet you say: ‘But there is still more to be done.’

2. The Spectrum of Immersion But what, Worthy Ānanda, was that spectrum of noble immersion that the Buddha praised?”

“And how, student, does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. That’s how a mendicant guards the sense doors.

And how does a mendicant have mindfulness and situational awareness? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant has mindfulness and situational awareness.

And how is a mendicant content? It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. That’s how a mendicant is content.

When they have this spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he’d be filled with joy and happiness.

Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. But after some time they’d recover from that illness, and regain their appetite and their strength. Thinking about this, they’d be filled with joy and happiness.

Suppose a person was imprisoned in a jail. But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and happiness.

Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. Thinking about this, they’d be filled with joy and happiness.

Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. Thinking about this, they’d be filled with joy and happiness.

In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. This pertains to their immersion.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This pertains to their immersion.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This pertains to their immersion.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, a mendicant sits spreading their body through with pure bright mind. There’s no part of their body that’s not spread with pure bright mind. This pertains to their immersion.

This is that spectrum of noble immersion that the Buddha praised. But there is still more to be done.” “It’s incredible, worthy Ānanda, it’s amazing! This spectrum of noble immersion is complete, not lacking anything! Such a complete spectrum of noble immersion cannot be seen among the other ascetics and brahmins. Were other ascetics and brahmins to see such a complete spectrum of noble immersion in themselves, they’d be delighted with just that much: ‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ And yet you say: ‘But there is still more to be done.’

3. The Spectrum of Wisdom But what, worthy Ānanda, was that spectrum of noble wisdom that the Buddha praised?”

“When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. They understand: ‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’

Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And a person with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. This pertains to their wisdom.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.

Suppose a person was to draw a reed out from its sheath. They’d think: ‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ Or suppose a person was to draw a sword out from its scabbard. They’d think: ‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ Or suppose a person was to draw a snake out from its slough. They’d think: ‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’ In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. This pertains to their wisdom.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power. They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.