Dialogues of the Buddha (Digha Nikaya)

Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. 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 psychic power. 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 clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ 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 clairaudience. 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 encompassing the minds of others. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … immersed mind … unimmersed mind … freed mind … They understand unfreed mind as ‘unfreed mind’.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ 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 encompassing the minds of others. 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 recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ 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 recollection of past lives. 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 knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ 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 and extend it toward knowledge of the death and rebirth of sentient beings. 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 knowledge of the ending of defilements. They truly understand: ‘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’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’ 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 of the ending of defilements. This pertains to their wisdom.

This is that spectrum of noble wisdom that the Buddha praised. And there is nothing more to be done.” “It’s incredible, worthy Ānanda, it’s amazing! This spectrum of noble wisdom is complete, not lacking anything! Such a complete spectrum of wisdom cannot be seen among the other ascetics and brahmins. And there is nothing more to be done. Excellent, worthy Ānanda! 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, the worthy Ānanda has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Ānanda remember me as a lay follower who has gone for refuge for life.”

So I have heard. At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Then the householder Kevaḍḍha went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, this Nāḷandā is successful and prosperous, populous and full of people. Please direct a mendicant to perform a superhuman demonstration of psychic power. Then Nāḷandā will become even more devoted to the Buddha!” When he said this, the Buddha said, “Kevaḍḍha, I do not teach Dhamma to the mendicants like this: ‘Come now, mendicants, perform a superhuman demonstration of psychic power for the white-clothed laypeople.’”

For a second time, Kevaḍḍha made the same request, “Sir, I am not teaching you the Dhamma, but nonetheless I say: ‘Sir, this Nāḷandā is successful and prosperous, populous and full of people. Please direct a mendicant to perform a superhuman demonstration of psychic power. Then Nāḷandā will become even more devoted to the Buddha!’” But for a second time, the Buddha gave the same answer.

For a third time, Kevaḍḍha made the same request, at which the Buddha said the following. “Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight. What three? The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.

1. The Demonstration of Psychic Power

And what is the demonstration of psychic power? It’s a mendicant who wields 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. Someone with faith and confidence sees that mendicant performing those superhuman feats. They tell someone else who lacks faith and confidence: ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! I saw him myself, performing all these superhuman feats!’

But the one lacking faith and confidence would say to them: ‘There’s a spell named Gandhārī. Using that a mendicant can perform such superhuman feats.’ What do you think, Kevaḍḍha? Wouldn’t someone lacking faith speak like that?” “They would, sir.” “Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power.

2. The Demonstration of Revealing And what is the demonstration of revealing? It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ Someone with faith and confidence sees that mendicant revealing another individual’s thoughts. They tell someone else who lacks faith and confidence: ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! I saw him myself, revealing the thoughts of another individual!’

But the one lacking faith and confidence would say to them: ‘There’s a spell named Māṇikā. Using that a mendicant can reveal another individual’s thoughts.’ What do you think, Kevaḍḍha? Wouldn’t someone lacking faith speak like that?” “They would, sir.” “Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing.

3. The Demonstration of Instruction And what is the demonstration of instruction? It’s when a mendicant instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ This is called the demonstration of instruction.

Furthermore, a Realized One arises in the world … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … This is called the demonstration of instruction. They enter and remain in the second absorption … third absorption … fourth absorption. This too is called the demonstration of instruction. They project and extend the mind toward knowledge and vision … This too is called the demonstration of instruction. They understand: ‘… there is nothing further for this place.’ This too is called the demonstration of instruction.

These, Kevaḍḍha, are the three kinds of demonstration, which I declare having realized them with my own insight. Once upon a time, Kevaḍḍha, a mendicant in this very Saṅgha had the following thought, ‘Where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

4. On the Mendicant in Search of the Cessation of Being

Then that mendicant attained a state of immersion such that a path to the gods appeared. Then he approached the gods of the four great kings and said, ‘Respectable sirs, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ When he said this, those gods said to him, ‘Mendicant, we too do not know this. But the four great kings are our superiors. They might know.’

Then he approached the four great kings and asked the same question. But they also said to him, ‘Mendicant, we too do not know this. But the gods of the thirty-three …

Sakka, lord of gods …

the gods of Yama …

the godling named Suyāma …

the Joyful gods …

the godling named Santussita …

the gods who love to create …

the godling named Sunimmita … the gods who control the creation of others …

the godling named Vasavattī …

the gods of the Divinity’s host are our superiors. They might know.’

Then that mendicant attained a state of immersion such that a path to divinity appeared. Then he approached the gods of the Divinity’s host and said, ‘Respectable sirs, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ But they also said to him, ‘Mendicant, we too do not know this. But there is the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior. He might know.’ ‘But respectable sirs, where is that divinity now?’ ‘We also don’t know where he is or what way he lies. But by the signs that are seen—light arising and radiance appearing—we know that divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.’

Not long afterwards, the Great Divinity appeared. Then that mendicant approached the Great Divinity and said to him, ‘Respectable sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ The Great Divinity said to him, ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’

For a second time, that mendicant said to the Great Divinity, ‘Respectable sir, I am not asking you whether you are the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. I am asking where these four principal states cease without remainder.’ For a second time, the Great Divinity said to him, ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’

For a third time, that mendicant said to the Great Divinity, ‘Respectable sir, I am not asking you whether you are the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. I am asking where these four principal states cease without remainder.’ Then the Great Divinity took that mendicant by the arm, led him off to one side, and said to him, ‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize. That’s why I didn’t answer in front of them. But I too do not know where these four principal states cease with no residue left behind. Therefore, mendicant, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question. Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.’

Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. Then he bowed, sat down to one side, and said to me, ‘Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

4.1. The Simile of the Land-Spotting Bird When he said this, I said to him: ‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship. In the same way, after failing to get an answer to this question even after searching as far as the realm of divinity, you’ve returned to me. Mendicant, this is not how the question should be asked: “Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?” This is how the question should be asked: “Where do water and earth, fire and air have no footing; where long and short, tiny and huge, beautiful and ugly? Where do name and form cease no residue left behind?” And the answer to that is: “‘Consciousness where no form appears, infinite, radiant all-round.’ Here water and earth, fire and air have no footing; here long and short, tiny and huge, beautiful and ugly. Here name and form cease with no residue left behind— with the cessation of consciousness, here they cease.”’” That is what the Buddha said. Satisfied, the householder Kevaḍḍha approved what the Buddha said.

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at Sālavatikā. Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.

Now at that time Lohicca had the following harmful misconception: “Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? Suppose someone cut off an old bond, only to create another new bond. That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?”

Lohicca heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Sālavatikā, together with a large Saṅgha of five hundred mendicants. He has this good reputation: ‘That Blessed One is 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. It’s good to see such perfected ones.”

Then Lohicca addressed his barber Rosika, “Here, dear Rosika, go to the ascetic Gotama 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 ask him whether he, together with the mendicant Saṅgha, would please accept tomorrow’s meal from the brahmin Lohicca.”

“Yes, worthy sir,” Rosika replied. He did as he was asked, and the Buddha consented with silence.

Then, knowing that the Buddha had consented, Rosika rose from his seat, went to Lohicca, and said to him, “I gave the Buddha your message, and he accepted.”

And when the night had passed Lohicca had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, “Here, dear Rosika, go to the ascetic Gotama and announce the time, saying: ‘It’s time, worthy Gotama, the meal is ready.’” “Yes, worthy sir,” Rosika replied. He did as he was asked. Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā together with the Saṅgha of mendicants.

Now, Rosika was following behind the Buddha, and told him of Lohicca’s views, adding, “Sir, please dissuade him from that harmful misconception.” “Hopefully that’ll happen, Rosika, hopefully that’ll happen.”

Then the Buddha approached Lohicca’s home, where he sat down on the seat spread out. Then Lohicca served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side. The Buddha said to him, “Is it really true, Lohicca, that you have such a harmful misconception: ‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? Suppose someone cut off an old bond, only to create another new bond. That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’” “Yes, worthy Gotama.”

1. Questioning Lohicca

“What do you think, Lohicca? Do you reside in Sālavatikā?” “Yes, worthy Gotama.” “Lohicca, suppose someone were to say: ‘The brahmin Lohicca resides in Sālavatikā. He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’ Would the one who spoke like that make it difficult for those whose living depends on you or not?” “They would, worthy Gotama.” “But is someone who creates difficulties for others acting kindly or unkindly?” “Unkindly, sir.” “But does an unkind person have love in their heart or hostility?” “Hostility, sir.” “And when the heart is full of hostility, is there right view or wrong view?” “Wrong view, worthy Gotama.” “An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.

What do you think, Lohicca? Does King Pasenadi reign over Kāsi and Kosala?” “Yes, worthy Gotama.” “Lohicca, suppose someone were to say: ‘King Pasenadi reigns over Kāsi and Kosala. He alone should enjoy the revenues produced in Kāsi and Kosala and not share them with anyone else.’ Would the one who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?” “They would, worthy Gotama.” “But is someone who creates difficulties for others acting kindly or unkindly?” “Unkindly, sir.” “But does an unkind person have love in their heart or hostility?” “Hostility, sir.” “And when the heart is full of hostility, is there right view or wrong view?” “Wrong view, worthy Gotama.” “An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.

So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi,

that is wrong view. In the same way, suppose someone were to say: ‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? Suppose someone cut off an old bond, only to create another new bond. That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’ Now, there are gentlemen who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they have wrong view. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.

2. Three Teachers Who Deserve to Be Reprimanded Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded. When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless. What three? Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. They teach their disciples: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. That teacher deserves to be reprimanded: ‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples they proceed having turned away from the teacher’s instruction. It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’ This is the first kind of teacher who deserves to be reprimanded.

Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. They teach their disciples: ‘This is for your welfare. This is for your happiness.’ Their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the teacher’s instruction. That teacher deserves to be reprimanded: ‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples they don’t proceed having turned away from the teacher’s instruction. It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’ This is the second kind of teacher who deserves to be reprimanded.

Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness. They teach their disciples: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. That teacher deserves to be reprimanded: ‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples they proceed having turned away from the teacher’s instruction. Suppose someone cut off an old bond, only to create another new bond. That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’ This is the third kind of teacher who deserves to be reprimanded. These are the three kinds of teachers in the world who deserve to be reprimanded. When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.”

3. A Teacher Who Does Not Deserve to Be Reprimanded When he had spoken, Lohicca said to the Buddha, “But worthy Gotama, is there a teacher in the world who does not deserve to be reprimanded?” “There is, Lohicca.” “But who is that teacher?”

“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.

They enter and remain in the second absorption … third absorption … fourth absorption. A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …

They project and extend the mind toward knowledge and vision … A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. … They understand: ‘… there is nothing further for this place.’ A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.”

When he had spoken, Lohicca said to the Buddha: “Suppose, Worthy Gotama, a person was falling over a cliff, and another person were to grab them by the hair, pull them up, and place them on solid ground. In the same way, when I was falling off a cliff Worthy Gotama pulled me up and placed me on solid ground. Excellent, worthy Gotama! 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, worthy Gotama has made the Teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Manasākaṭa. He stayed in a mango grove on a bank of the Aciravatī River to the north of Manasākaṭa.

Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others.

Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding what is the path and what is not the path.

Vāseṭṭha said this: “This is the only straight path, the direct route that delivers one who applies it to the company of Divinity; namely, that explained by the brahmin Pokkharasāti.”

Bhāradvāja said this: “This is the only straight path, the direct route that delivers one who applies it to the company of Divinity; namely, that explained by the brahmin Tārukkha.”

But neither was able to persuade the other.

So Vāseṭṭha said to Bhāradvāja, “Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a mango grove on a bank of the Aciravatī River to the north of Manasākaṭa. He has this good reputation: ‘That Blessed One is 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.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.” “Yes, worthy sir,” replied Bhāradvāja.

1. What is the Path and What is Not the Path So they went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding: “In this matter we have a dispute, a disagreement, a difference of opinion.”

“So, Vāseṭṭha, it seems that you say that the straight path is that explained by Pokkharasāti, while Bhāradvāja says that the straight path is that explained by Tārukkha. But what exactly is your disagreement about?”

“About what is the path and what is not the path, worthy Gotama. Even though brahmins describe different paths—the Adhvaryu brahmins, the Taittirīya brahmins, the Chāndogya brahmins, the Cāndrāyaṇa brahmins, and the Bahvṛca brahmins—all of them still lead someone who practices them to the company of Divinity. It’s like a village or town that has many different roads nearby, yet all of them meet at that village. In the same way, even though brahmins describe different paths—the Adhvaryu brahmins, the Taittirīya brahmins, the Chāndogya brahmins, the Cāndrāyaṇa brahmins, and the Bahvṛca brahmins—all of them still lead someone who practices them to the company of Divinity.”

2. Questioning Vāseṭṭha “Do you say, ‘they lead someone’, Vāseṭṭha?” “I do, worthy Gotama.” “Do you say, ‘they lead someone’, Vāseṭṭha?” “I do, worthy Gotama.” “Do you say, ‘they lead someone’, Vāseṭṭha?” “I do, worthy Gotama.”

“Well, of the brahmins who are proficient in the three Vedas, Vāseṭṭha, is there even a single one who has seen the Divinity with their own eyes?” “No, worthy Gotama.” “Well, has even a single one of their tutors seen the Divinity with their own eyes?” “No, worthy Gotama.” “Well, has even a single one of their tutors’ tutors seen the Divinity with their own eyes?” “No, worthy Gotama.” “Well, has anyone back to the seventh generation of tutors seen the Divinity with their own eyes?” “No, worthy Gotama.”

“Well, what of the ancient seers of the brahmins proficient in the three Vedas, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. Did they say: ‘We know and see where the Divinity is or what way he lies’?” “No, worthy Gotama.”

“So it seems that none of those brahmins have seen the Divinity with their own eyes, and not even the ancient seers claimed to know where he is. Yet the brahmins proficient in the three Vedas say: ‘We teach the path to the company of that which we neither know nor see. This is the only straight path, the direct route that delivers one who applies it to the company of Divinity.’ What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.”

“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. Their statement turns out to be a joke—mere words, vacuous and hollow.

What do you think, Vāseṭṭha? Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they supplicate and entreat them, following their course from where they rise to where they set with cupped palms held in worship?” “Yes, worthy Gotama.”

“What do you think, Vāseṭṭha? Though this is so, are the brahmins proficient in the three Vedas able to teach the path to the company of the sun and moon, saying: ‘This is the only straight path, the direct route that delivers one who applies it to the company of the sun and moon’?” “No, worthy Gotama.”

“So it seems that even though the brahmins proficient in the three Vedas see the sun and moon, they are not able to teach the path to the company of the sun and moon. But it seems that even though they have not seen the Divinity with their own eyes, they still claim to teach the path to the company of that which they neither know nor see. What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.” “Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

2.1. The Simile of the Finest Lady in the Land Suppose 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, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.”

“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.” “Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

2.2. The Simile of the Ladder Suppose a man was to build a ladder at the crossroads for climbing up to a stilt 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?’ 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, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.” “In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable basis?” “Clearly that’s the case, worthy Gotama.”

“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

2.3. The Simile of the Aciravatī River Suppose the Aciravatī River was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. Standing on the near shore, they’d call out to the far shore, ‘Come here, far shore! Come here, far shore!’ What do you think, Vāseṭṭha? Would the far shore of the Aciravatī River come over to the near shore because of that man’s call, request, desire, or expectation?” “No, worthy Gotama.”

“In the same way, Vāseṭṭha, the brahmins proficient in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say: ‘We call upon Indra! We call upon Soma! We call upon Varuṇa! We call upon Īsāna! We call upon the Progenitor! We call upon the Divinity! We call upon Mahiddhi! We call upon Yama!’ So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.

Suppose the Aciravatī River was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But while still on the near shore, their arms are tied tightly behind their back with a strong chain. What do you think, Vāseṭṭha? Could that person cross over to the far shore?” “No, worthy Gotama.”

“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One. What five? 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. These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One. The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.

So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.

Suppose the Aciravatī River was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But they’d lie down wrapped in cloth from head to foot. What do you think, Vāseṭṭha? Could that person cross over to the far shore?” “No, worthy Gotama.”

“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. The brahmins proficient in the three Vedas are obstructed, hindered, swathed, and enveloped by these five hindrances. So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.

3. Converging What do you think, Vāseṭṭha? Have you heard that the brahmins who are elderly and senior, the tutors of tutors, say whether the Divinity is encumbered with possessions or not?” “That he is not, worthy Gotama.” “Is his heart full of enmity or not?” “It is not.” “Is his heart full of ill will or not?” “It is not.” “Is his heart corrupted or not?” “It is not.” “Does he wield power or not?” “He does.”

“What do you think, Vāseṭṭha? Are the brahmins proficient in the three Vedas encumbered with possessions or not?” “They are.” “Are their hearts full of enmity or not?” “They are.” “Are their hearts full of ill will or not?” “They are.” “Are their hearts corrupted or not?” “They are.” “Do they wield power or not?” “They do not.”

“So it seems that the brahmins proficient in the three Vedas are encumbered with possessions, but the Divinity is not. But would brahmins who are encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?” “No, worthy Gotama.”

“Good, Vāseṭṭha! It’s impossible that the brahmins who are encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.

And it seems that the brahmins have enmity, ill will, corruption, and do not wield power, while the Divinity has no enmity, ill will, or corruption, and who does wield power. But would brahmins who are opposite to the Divinity in all these things join together and converge with him?” “No, worthy Gotama.”

“Good, Vāseṭṭha! It’s impossible that brahmins who are opposite to the Divinity in all these things will, when the body breaks up, after death, be reborn in the company of Divinity. Now in this regard, Vāseṭṭha, those brahmins proficient in the three Vedas, having dived in, sink down. Having sunk down, they undergo drowning, imagining they are crossing to the dry shore. That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”

When he said this, Vāseṭṭha said to the Buddha, “I have heard, worthy Gotama, that you know the path to company with Divinity.” “What do you think, Vāseṭṭha? Is the village of Manasākaṭa nearby?” “Yes it is.” “What do you think, Vāseṭṭha? Suppose a person was born and raised in Manasākaṭa. And as soon as they left the town some people asked them for the road to Manasākaṭa. Would they be slow or hesitant to answer?” “No, worthy Gotama. Why is that? Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”