Majjhima Nikāya (Middle-Length Discourses)

Suppose there was another person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and leave knowing it was heartwood. If a person with clear eyes saw him they’d say: ‘This gentleman knows what heartwood, softwood, bark, shoots, or branches and leaves are. That’s why he cut out just the heartwood and left knowing it was heartwood. Whatever he needs to make from heartwood, he will succeed.’

In the same way, take a certain individual who goes forth from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ When they’ve gone forth they generate possessions, honor, and popularity. They’re happy with that, and they’ve got all they wished for. And they glorify themselves and put others down on account of that: ‘I’m the one with possessions, honor, and popularity. These other mendicants are obscure and insignificant.’ They become lazy and slack on account of their possessions, honor, and popularity, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the individual who mistakes branches and leaves for heartwood, I say.

Next, take an individual who has gone forth out of faith from the lay life to homelessness … When they’ve gone forth they generate possessions, honor, and popularity. They’re not happy with that, and haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. They achieve accomplishment in ethics. They’re happy with that, and they’ve got all they wished for. And they glorify themselves and put others down on account of that: ‘I’m the one who is ethical, of good character. These other mendicants are unethical, of bad character.’ They become lazy and slack regarding their accomplishment in ethics, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the individual who mistakes shoots for heartwood, I say.

Next, take an individual who has gone forth out of faith from the lay life to homelessness … They achieve accomplishment in ethics … and immersion. … They become lazy and slack regarding their accomplishment in immersion, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the individual who mistakes bark for heartwood, I say.

Next, take an individual who has gone forth out of faith from the lay life to homelessness … They achieve accomplishment in ethics … immersion … and knowledge and vision. They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. … They’re like the individual who mistakes softwood for heartwood, I say.

Next, take an individual who has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can find an end to this entire mass of suffering.’ When they’ve gone forth they generate possessions, honor, and popularity. They’re not happy with that, and haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack on account of their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. They become accomplished in ethics. They’re happy with that, but they haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their accomplishment in ethics, but generate enthusiasm and try to realize those things that are better and finer. They become accomplished in immersion. They’re happy with that, but they haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their accomplishment in immersion, but generate enthusiasm and try to realize those things that are better and finer. They achieve knowledge and vision. They’re happy with that, but they haven’t got all they wished for. They don’t glorify themselves and put others down on account of that. They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer. And what are those things that are better and finer than knowledge and vision?

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is something better and finer than knowledge and vision.

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. This too is something better and finer than knowledge and vision.

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.’ This too is something better and finer than knowledge and vision.

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. This too is something better and finer than knowledge and vision.

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. This too is something better and finer than knowledge and vision.

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. This too is something better and finer than knowledge and vision.

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. This too is something better and finer than knowledge and vision.

Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This too is something better and finer than knowledge and vision.

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This too is something better and finer than knowledge and vision. These are the things that are better and finer than knowledge and vision.

Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and leave knowing it was heartwood. Whatever he needs to make from heartwood, he will succeed. That’s what this individual is like, I say.

And so, brahmin, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in immersion, or for knowledge and vision. It is this unshakable freedom of heart that is the goal of the spiritual life, the core and the final end.”

When he had spoken, the brahmin Piṅgalakoccha said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So I have heard. At one time the Buddha was staying at Ñātika in the brick house.

Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the sal forest park at Gosiṅga.

Then in the late afternoon, the Buddha came out of retreat and went to that park. The park keeper saw the Buddha coming off in the distance and said to him, “Don’t come into this park, ascetic. There are three gentlemen staying here whose nature is to desire self-knowledge. Do not disturb them.”

Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.” Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”

Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. The Buddha sat down on the seat spread out, and washed his feet. Those venerables bowed and sat down to one side. The Buddha said to Anuruddha, “I hope you’re keeping well, Anuruddha and friends, I hope you’re all right. And I hope you’re having no trouble getting almsfood.” “We’re keeping well, Blessed One, we’re getting by. And we have no trouble getting almsfood.”

“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” “Indeed, sir, we live in harmony as you say.” “But how do you live this way?”

“In this case, sir, I think: ‘I’m fortunate, so very fortunate, to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think, ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. Though we’re different in body, sir, we’re one in mind, it seems to me.” And the venerables Nandiya and Kimbila spoke likewise, and they added: “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”

“Good, good, Anuruddha and friends! But I hope you’re living diligently, keen, and resolute?”

“Indeed, sir, we live diligently.” “But how do you live this way?” “In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. If there’s remainder, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lending each other a hand to lift. But we don’t break into speech for that reason. And every five days we sit together for the whole night and discuss the teachings. That’s how we live diligently, keen, and resolute.”

“Good, good, Anuruddha and friends! But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” “How could we not, sir? Whenever we want, quite secluded from sensual pleasures, secluded from unskillful qualities, we enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation, that we have achieved while living diligent, keen, and resolute.”

“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “How could we not, sir? Whenever we want, as the placing of the mind and keeping it connected are stilled, we enter and remain 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. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”

“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “How could we not, sir? Whenever we want, with the fading away of rapture, we enter and remain in the third absorption, where we meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”

“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “How could we not, sir? Whenever we want, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, we enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”

“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “How could we not, sir? Whenever we want, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, we enter and remain in the dimension of infinite space. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”

“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “How could we not, sir? Whenever we want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, we enter and remain in the dimension of infinite consciousness. … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, we enter and remain in the dimension of nothingness. … going totally beyond the dimension of nothingness, we enter and remain in the dimension of neither perception nor non-perception. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”

“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “How could we not, sir? Whenever we want, going totally beyond the dimension of neither perception nor non-perception, we enter and remain in the cessation of perception and feeling. And, having seen with wisdom, our defilements have come to an end. This is another superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation, that we have achieved for going beyond and stilling that meditation. And we don’t see any better or finer way of meditating comfortably than this.” “Good, good! There is no better or finer way of meditating comfortably than this.”

Then the Buddha educated, encouraged, fired up, and inspired the venerables Anuruddha, Nandiya, and Kimbila with a Dhamma talk, after which he rose from his seat and left.

The venerables then accompanied the Buddha for a little way before turning back. Nandiya and Kimbila said to Anuruddha, “Did we ever tell you that we had gained such and such meditations and attainments, up to the ending of defilements, as you revealed to the Buddha?” “The venerables did not tell me that they had gained such meditations and attainments. But I discovered it by encompassing your minds, and deities also told me. I answered when the Buddha directly asked about it.”

Then the native spirit Dīgha Parajana went up to the Buddha, bowed, stood to one side, and said to him, “The Vajjis are lucky! The Vajjian people are so very lucky that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, the venerables Anuruddha, Nandiya, and Kimbila.” Hearing the cry of Dīgha Parajana, the earth gods raised the cry … Hearing the cry of the earth gods, the gods of the four great kings … the gods of the thirty-three … the gods of Yama … the joyful gods … the gods who love to create … the gods who control what is created by others … the gods of the Divinity’s host raised the cry, “The Vajjis are lucky! The Vajjian people are so very lucky that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, the venerables Anuruddha, Nandiya, and Kimbila.” And so at that moment, that second, that hour, those venerables were known as far as the realm of divinity.

“That’s so true, Dīgha! That’s so true! If the family from which those three gentlemen went forth from the lay life to homelessness were to recollect those venerables with confident heart, that would be for that family’s lasting welfare and happiness. If the family circle … village … town … city … country … all the aristocrats … all the brahmins … all the peasants … all the workers were to recollect those venerables with confident heart, that would be for all those menials’ lasting welfare and happiness. If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident heart, that would be for the whole world’s lasting welfare and happiness. See, Dīgha, how those three gentlemen are practicing for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!” That is what the Buddha said. Satisfied, the native spirit Dīgha Parajana approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the sal forest park at Gosiṅga, together with several well-known senior disciples, such as the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, Ānanda, and others.

Then in the late afternoon, Venerable Mahāmoggallāna came out of retreat, went to Venerable Mahākassapa, and said, “Come, Reverend Kassapa, let’s go to Venerable Sāriputta to hear the teaching.” “Yes, reverend,” Mahākassapa replied. Then, together with Venerable Anuruddha, they went to Sāriputta to hear the teaching.

Seeing them, Venerable Ānanda went to Venerable Revata, told him what was happening, and invited him also.

Sāriputta saw them coming off in the distance and said to Ānanda, “Come, Venerable Ānanda. Welcome to Ānanda, the Buddha’s attendant, who is so close to the Buddha. Reverend Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?” “Reverend Sāriputta, it’s a mendicant who is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. And they teach the four assemblies in order to uproot the underlying tendencies with well-rounded and coherent words and phrases. That’s the kind of mendicant who would grace this park.”

When he had spoken, Sāriputta said to Revata, “Reverend Revata, Ānanda has answered according to his own inspiration. And now we ask you the same question.” “Reverend Sāriputta, it’s a mendicant who enjoys retreat and loves retreat. They’re committed to inner serenity of the heart, they don’t neglect absorption, they’re endowed with discernment, and they frequent empty huts. That’s the kind of mendicant who would grace this park.”

When he had spoken, Sāriputta said to Anuruddha, “Reverend Anuruddha, Revata has answered according to his own inspiration. And now we ask you the same question.” “Reverend Sāriputta, it’s a mendicant who surveys a thousandfold galaxy with clairvoyance that is purified and surpasses the human, just as a person with clear eyes could survey a thousand orbits from the upper floor of a royal longhouse. That’s the kind of mendicant who would grace this park.”

When he had spoken, Sāriputta said to Mahākassapa, “Reverend Kassapa, Anuruddha has answered according to his own inspiration. And now we ask you the same question.” “Reverend Sāriputta, it’s a mendicant who lives in the wilderness, eats only almsfood, wears rag robes, and owns just three robes; and they praise these things. They are of few wishes, content, secluded, aloof, and energetic; and they praise these things. They are accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom; and they praise these things. That’s the kind of mendicant who would grace this park.”

When he had spoken, Sāriputta said to Mahāmoggallāna, “Reverend Moggallāna, Mahākassapa has answered according to his own inspiration. And now we ask you the same question.” “Reverend Sāriputta, it’s when two mendicants engage in discussion about the teaching. They question each other and answer each other’s questions without faltering, and their discussion on the teaching flows on. That’s the kind of mendicant who would grace this park.”

Then Mahāmoggallāna said to Sāriputta, “Each of us has spoken from our heart. And now we ask you: Reverend Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?” “Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it. In the morning, they abide in whatever meditation or attainment they want. At midday, and in the evening, they abide in whatever meditation or attainment they want. Suppose that a ruler or their chief minister had a chest full of garments of different colors. In the morning, they’d don whatever pair of garments they wanted. At midday, and in the evening, they’d don whatever pair of garments they wanted. In the same way, a mendicant masters their mind and is not mastered by it. In the morning, they abide in whatever meditation or attainment they want. At midday, and in the evening, they abide in whatever meditation or attainment they want. That’s the kind of mendicant who would grace this park.”

Then Sāriputta said to those venerables, “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.” “Yes, reverend,” they replied. Then those venerables went to the Buddha, bowed, and sat down to one side. Venerable Sāriputta told the Buddha of how the mendicants had come to see him, and how he had asked Ānanda:

“‘Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?’ When I had spoken, Ānanda said to me: ‘Reverend Sāriputta, it’s a mendicant who is very learned … That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Ānanda answered in the right way for him. For Ānanda is very learned …”

“Next I asked Revata the same question. He said: ‘It’s a mendicant who enjoys retreat … That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Revata answered in the right way for him. For Revata enjoys retreat …”

“Next I asked Anuruddha the same question. He said: ‘It’s a mendicant who surveys the thousandfold galaxy with clairvoyance that is purified and surpasses the human … That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Anuruddha answered in the right way for him. For Anuruddha surveys the thousandfold galaxy with clairvoyance that is purified and surpasses the human.”

“Next I asked Mahākassapa the same question. He said: ‘It’s a mendicant who lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and they praise these things. That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Kassapa answered in the right way for him. For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and he praises these things.”

“Next I asked Mahāmoggallāna the same question. He said: ‘It’s when two mendicants engage in discussion about the teaching … That’s the kind of mendicant who would grace this park.’” “Good, good, Sāriputta! Moggallāna answered in the right way for him. For Moggallāna is a Dhamma speaker.”

When he had spoken, Moggallāna said to the Buddha, “Next, I asked Sāriputta: ‘Each of us has spoken according to our own inspiration. And now we ask you: Reverend Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?’ When I had spoken, Sāriputta said to me: ‘Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it … That’s the kind of mendicant who would grace this park.’” “Good, good, Moggallāna! Sāriputta answered in the right way for him. For Sāriputta masters his mind and is not mastered by it …”

When he had spoken, Sāriputta asked the Buddha, “Sir, who has spoken well?” “You’ve all spoken well in your own way. However, listen to me also as to what kind of mendicant would grace this sal forest park at Gosiṅga. It’s a mendicant who, after the meal, returns from almsround, sits down cross-legged, sets their body straight, and brings mindfulness to the present, thinking: ‘I will not break this sitting posture until my mind is freed from the defilements by not grasping!’ That’s the kind of mendicant who would grace this park.” That is what the Buddha said. Satisfied, those venerables approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle. What eleven? It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in ranges, milks dry, and doesn’t show extra respect to the bulls who are fathers and captains of the herd. A cowherd with these eleven factors can’t maintain and expand a herd of cattle.

In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. What eleven? It’s when a mendicant doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in ranges, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.

And how does a mendicant not know form? It’s when a mendicant doesn’t truly understand that all form is the four principal states, or form derived from the four principal states. That’s how a mendicant doesn’t know form.

And how is a mendicant not skilled in characteristics? It’s when a mendicant doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds. That’s how a mendicant isn’t skilled in characteristics.

And how does a mendicant not pick out flies’ eggs? It’s when a mendicant tolerates a sensual, malicious, or cruel thought that has arisen. They tolerate any bad, unskillful qualities that have arisen. They don’t give them up, dispel them, eliminate them, and obliterate them. That’s how a mendicant doesn’t pick out flies’ eggs.

And how does a mendicant not dress wounds? When a mendicant sees a sight with their eyes, they get caught up in the features and details. Since the faculty of sight is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint. When they hear a sound with their ears … smell an odor with their nose … taste a flavor with their tongue … feel a touch with their body … know an idea with their mind, they get caught up in the features and details. Since the faculty of the mind is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint. That’s how a mendicant doesn’t dress wounds.

And how does a mendicant not spread smoke? It’s when a mendicant doesn’t teach others the Dhamma in detail as they learned and memorized it. That’s how a mendicant doesn’t spread smoke.

And how does a mendicant not know the ford? It’s when a mendicant doesn’t from time to time go up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables don’t reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. That’s how a mendicant doesn’t know the ford.

And how does a mendicant not know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no inspiration in the meaning and the teaching, and finds no joy connected with the teaching. That’s how a mendicant doesn’t know satisfaction.

And how does a mendicant not know the trail? It’s when a mendicant doesn’t truly understand the noble eightfold path. That’s how a mendicant doesn’t know the trail.

And how is a mendicant not skilled in ranges? It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation. That’s how a mendicant is not skilled in ranges.

And how does a mendicant milk dry? It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick, and that mendicant doesn’t know moderation in accepting. That’s how a mendicant milks dry.

And how does a mendicant not show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training.

A cowherd with eleven factors can maintain and expand a herd of cattle. What eleven? It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, knows the trail, is skilled in ranges, doesn’t milk dry, and shows extra respect to the bulls who are fathers and captains of the herd. A cowherd with these eleven factors can maintain and expand a herd of cattle.

In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training. What eleven? It’s when a mendicant knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, knows the trail, is skilled in ranges, doesn’t milk dry, and shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.

And how does a mendicant know form? It’s when a mendicant truly understands that all form is the four principal states, or form derived from the four principal states. That’s how a mendicant knows form.

And how is a mendicant skilled in characteristics? It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds. That’s how a mendicant is skilled in characteristics.

And how does a mendicant pick out flies’ eggs? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. That’s how a mendicant picks out flies’ eggs.

And how does a mendicant dress wounds? 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 … smell an odor with their nose … taste a flavor with their tongue … feel a touch with their body … 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. That’s how a mendicant dresses wounds.

And how does a mendicant spread smoke? It’s when a mendicant teaches others the Dhamma in detail as they learned and memorized it. That’s how a mendicant spreads smoke.

And how does a mendicant know the ford? It’s when from time to time a mendicant goes up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and asks them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. That’s how a mendicant knows the ford.

And how does a mendicant know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. That’s how a mendicant knows satisfaction.

And how does a mendicant know the trail? It’s when a mendicant truly understands the noble eightfold path. That’s how a mendicant knows the trail.

And how is a mendicant skilled in ranges? It’s when a mendicant truly understands the four kinds of mindfulness meditation. That’s how a mendicant is skilled in ranges.

And how does a mendicant not milk dry? It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick, and that mendicant knows moderation in accepting. That’s how a mendicant doesn’t milk dry.

And how does a mendicant show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. That’s how a mendicant shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. A mendicant with these eleven qualities can achieve growth, improvement, and maturity in this teaching and training.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges River. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Once upon a time, mendicants, there was an unintelligent Magadhan cowherd. In the last month of the rainy season, in autumn, without inspecting the near shore or the far shore, he drove his cattle across a place with no ford on the Ganges River to the northern shore among the Suvidehans.

But the cattle bunched up in mid-stream and came to ruin right there. Why is that? Because the unintelligent cowherd failed to inspect the shores before driving the cattle across at a place with no ford. In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s dominion and its opposite, and unskilled in Death’s dominion and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering.

Once upon a time, mendicants, there was an intelligent Magadhan cowherd. In the last month of the rainy season, in autumn, after inspecting the near shore and the far shore, he drove his cattle across a ford on the Ganges River to the northern shore among the Suvidehans.

First he drove across the bulls, the fathers and captains of the herd. They breasted the stream of the Ganges and safely reached the far shore. Then he drove across the strong and tractable cattle. They too breasted the stream of the Ganges and safely reached the far shore. Then he drove across the bullocks and heifers. They too breasted the stream of the Ganges and safely reached the far shore. Then he drove across the calves and weak cattle. They too breasted the stream of the Ganges and safely reached the far shore. Once it happened that a baby calf had just been born. Urged on by its mother’s lowing, even it managed to breast the stream of the Ganges and safely reach the far shore. Why is that? Because the intelligent cowherd inspected both shores before driving the cattle across at a ford. In the same way, there are ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s dominion and its opposite, and skilled in Death’s dominion and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness.

Just like the bulls, fathers and captains of the herd, who crossed the Ganges to safety are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore.

Just like the strong and tractable cattle who crossed the Ganges to safety are the mendicants who, with the ending of the five lower fetters, are reborn spontaneously. They’re extinguished there, and are not liable to return from that world. They too, having breasted Māra’s stream, will safely cross over to the far shore.

Just like the bullocks and heifers who crossed the Ganges to safety are the mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore.

Just like the calves and weak cattle who crossed the Ganges to safety are the mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. They too, having breasted Māra’s stream, will safely cross over to the far shore.

Just like the baby calf who had just been born, but, urged on by its mother’s lowing, still managed to cross the Ganges to safety are the mendicants who are followers of teachings, followers by faith. They too, having breasted Māra’s stream, will safely cross over to the far shore.

Mendicants, I am skilled in this world and the other world, skilled in Māra’s dominion and its opposite, and skilled in Death’s dominion and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say: “This world and the other world have been clearly explained by one who knows; as well as Māra’s reach, and what’s out of Death’s reach. Directly knowing the whole world, the Buddha who understands has opened the door to freedom from death, for finding the sanctuary, extinguishment. The Wicked One’s stream has been cut, it’s blown away and mown down. Be full of joy, mendicants, set your heart on sanctuary!”

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time Saccaka, the son of Jain parents, was staying in Vesālī. He was a controversialist who pretended to be astute and was deemed holy by many people. He was telling a crowd in Vesālī, “I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate—not a leader of an order or a community, or the tutor of a community, and not even one who claims to be a perfected one, a fully awakened Buddha. Even an insentient post would shake and rock and tremble were I to take it on in debate. How much more then a human being!”

Then Venerable Assaji robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. As Saccaka was going for a walk he saw Assaji coming off in the distance. He approached him and exchanged greetings with him. When the greetings and polite conversation were over, Saccaka stood to one side and said to Assaji,

“Worthy Assaji, how does the ascetic Gotama guide his disciples? And on what topics does instruction to his disciples generally proceed?” “Aggivessana, this is how the Buddha guides his disciples, and his instructions to disciples generally proceed on these topics: ‘Form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.’ This is how the Buddha guides his disciples, and how instruction to his disciples generally proceeds.” “It’s sad to hear, worthy Assaji, that the ascetic Gotama has such a doctrine. Hopefully, some time or other I’ll get to meet the worthy Gotama, and we can have a discussion. And hopefully I can dissuade him from this harmful misconception.”

Now at that time around five hundred Licchavis were sitting together at the town hall on some business. Then Saccaka went up to them and said, “Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama. If he stands by the position stated to me by one of his well-known disciples—a mendicant named Assaji—I’ll take him on in debate and drag him to and fro and round about, like a strong man would grab a fleecy sheep and drag it to and fro and round about! Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about! Taking him on in debate, I’ll shake him down and about, and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating! I’ll play a game of hemp-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of hemp-washing! Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.”

At that, some of the Licchavis said, “How can the ascetic Gotama refute Saccaka’s doctrine, when it is Saccaka who will refute Gotama’s doctrine?” But some of the Licchavis said, “Who is Saccaka to refute the Buddha’s doctrine, when it is the Buddha who will refute Saccaka’s doctrine?” Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof in the Great Wood.