Majjhima Nikāya (Middle-Length Discourses)

Take some other monk who is an occasional offender without many offenses. When admonished by the monks, he dodges the issue … In such a case, the monks say: ‘Reverends, this monk is an occasional offender without many offenses. When admonished by the monks, he dodges the issue … It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ And that’s what they do.

Take some other monk who is an occasional offender without many offenses. When admonished by the monks, he doesn’t dodge the issue … In such a case, the monks say: ‘Reverends, this monk is an occasional offender without many offenses. When admonished by the monks, he doesn’t dodge the issue … It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’ And that’s what they do.

Take some other monk who gets by with mere faith and fondness. In such a case, the monks say: ‘Reverends, this monk gets by with mere faith and fondness. Suppose we punish him, repeatedly pressuring him— no, let him not lose what little faith and fondness he has!’

Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye: ‘Let them not lose the one eye that they have!’ In the same way, some monk gets by with mere faith and fondness. In such a case, the monks say: ‘Reverends, this monk gets by with mere faith and fondness. Suppose we punish him, repeatedly pressuring him— no, let him not lose what little faith and love he has!’ This is the cause, this is the reason why they punish some monk, repeatedly pressuring him. And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”

“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”

“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The Teacher does not lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha. But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.

And they don’t appear until the Saṅgha has attained a great size, an abundance of material support and fame, learning, and seniority. But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.

There were only a few of you there at the time when I taught the exposition on the simile of the thoroughbred colt. Do you remember that, Bhaddāli?” “No, sir.” “What do you believe the reason for that is?” “Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.” “That’s not the only reason, Bhaddāli. Rather, for a long time I have encompassed your mind and known: ‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen to the teaching.’ Still, Bhaddāli, I shall teach the exposition on the simile of the thoroughbred colt. Listen and apply your mind well, I will speak.” “Yes, sir,” Bhaddāli replied. The Buddha said this:

“Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice its bad behavior is extinguished. When it has done this, the horse trainer next makes it get used to wearing the harness. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice its bad behavior is extinguished. When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and customs of court, and in the very best speed, fleetness, and camaraderie. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice its bad behavior is extinguished. When it has done this, the horse trainer next rewards it with a grooming and a rub down. A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.

In the same way, a mendicant with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What ten? It’s when a mendicant has an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. A mendicant with these ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.” That is what the Buddha said. Satisfied, Venerable Bhaddāli approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation. Having plunged deep into it, he sat at the root of a certain tree to meditate.

Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to that forest grove for the day’s meditation. Having plunged deep into it, he sat at the root of a certain tree to meditate. Then as Venerable Udāyī was in private retreat this thought came to his mind:

“The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! He has rid us of so many unskillful things and gifted us so many skillful things!”

Then in the late afternoon, Udāyī came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:

“Just now, sir, as I was in private retreat this thought came to mind: ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! He has rid us of so many unskillful things and gifted us so many skillful things!’ For we used to eat at dusk, at daybreak, and at the wrong time of day. But then there came a time when the Buddha addressed the mendicants, saying, ‘Please, mendicants, give up that meal at the wrong time of day.’ At that, sir, we became sad and upset, ‘But these faithful householders give us delicious fresh and cooked foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’ But when we considered our fondness and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day. Then we ate at dusk and daybreak. But then there came a time when the Buddha addressed the mendicants, saying, ‘Please, mendicants, give up that meal at the wrong time of night.’ At that, sir, we became sad and upset, ‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’ Once it so happened that a certain person got some soup during the day. He said, ‘Come, let’s set this aside; we’ll enjoy it together this evening.’ Nearly all meals are prepared at night, only a few in the day. But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night. In the past, mendicants went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a lady to commit a lewd act. Once it so happened that I was wandering for alms in the dark of the night. A woman washing a pot saw me by a flash of lightning. Startled, she cried out, ‘Woe is me! It’s a damn goblin!’ When she said this, I said to her, ‘Sister, I am no goblin. I’m a mendicant waiting for alms.’ ‘Die, mendicant’s father! Die, mendicant’s mother! Better to have your belly sliced open with a sharp meat cleaver than to wander for alms in the dark of night for the sake of your belly!’ Recollecting that, I thought, ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! He has rid us of so many unskillful things and gifted us so many skillful things!’”

“This is exactly what happens when some futile people are told by me to give something up. They say, ‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’ They don’t give it up, and they nurse bitterness toward me; and for the mendicants eager to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

Suppose a quail was tied with a vine, and was waiting there to be injured, caged, or killed. Would it be right to say that, for that quail, that vine is weak, feeble, rotten, and insubstantial?” “No, sir. For that quail, that vine is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.” “In the same way, when some futile people are told by me to give something up, they say, ‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’ They don’t give it up, and they nurse bitterness toward me; and for the mendicants eager to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

But when some gentlemen are told by me to give something up, they say, ‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’ They give it up, and they don’t nurse bitterness toward me; and when the mendicants eager to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. For them, that bond is weak, feeble, rotten, and insubstantial.

Suppose there was a royal bull elephant with tusks like draft-poles, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants. Would it be right to say that, for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?” “No, sir. For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.” “In the same way, when some gentlemen are told by me to give something up, they say, ‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’ They give it up, and they don’t nurse bitterness toward me; and when the mendicants eager to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. For them, that bond is weak, feeble, rotten, and insubstantial.

Suppose there was a poor man, with few possessions and little wealth. He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch, not the best sort; a single pot for storing grain, not the best sort; and a single wifey, not the best sort. He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal. He’d think, ‘The ascetic life is so very pleasant! The ascetic life is so very healthy! If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’ But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wifey—none of which are the best sort—in order to go forth. Would it be right to say that, for that man, those bonds are weak, feeble, rotten, and insubstantial?” “No, sir. For that man, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.” “In the same way, when some futile people are told by me to give something up, they say, ‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’ They don’t give it up, and they nurse bitterness toward me; and for the mendicants eager to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

Suppose there was a rich householder or householder’s child, affluent, and wealthy. He had a vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants. He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal. He’d think, ‘The ascetic life is so very pleasant! The ascetic life is so very healthy! If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’ And he is able to give up his vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants in order to go forth. Would it be right to say that, for that householder, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?” “No, sir. For that householder, those bonds are weak, feeble, rotten, and insubstantial.” “In the same way, when some gentlemen are told by me to give something up, they say, ‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’ They give it up, and they don’t nurse bitterness toward me; and when the mendicants eager to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. For them, that bond is weak, feeble, rotten, and insubstantial.

Udāyī, these four individuals are found in the world. What four?

Take a certain individual practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them. They tolerate them and don’t give them up, dispel them, eliminate them, and obliterate them. I call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual.

Take another individual practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them. They don’t tolerate them, but give them up, dispel them, eliminate them, and obliterate them. I also call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual.

Take another individual practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness. Slowly mindfulness arises, then they quickly give up, dispel, eliminate, and obliterate those thoughts. Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. Slowly the drops fall, but then they quickly dry up and evaporate. In the same way, take an individual practicing to give up and let go of attachments. As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, dispel, eliminate, and obliterate those thoughts. I also call this individual ‘fettered’, not ‘detached’. Why is that? Because I understand the disparity of faculties as it applies to this individual.

Take another individual who, understanding that attachment is the root of suffering, is freed with the ending of attachments. I call this individual ‘detached’, not ‘fettered’. Why is that? Because I understand the disparity of faculties as it applies to this individual. These are the four individuals found in the world.

Udāyī, these are the five kinds of sensual stimulation. 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.

The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. This belongs to the perturbable, I say. And what there belongs to the perturbable? Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable.

Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. This belongs to the perturbable, I say. And what there belongs to the perturbable? Whatever rapture and bliss has not ceased there is what belongs to the perturbable.

Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. This belongs to the perturbable. And what there belongs to the perturbable? Whatever bliss with equanimity has not ceased there is what belongs to the perturbable.

Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption. This belongs to the imperturbable, I say.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. But this is not enough, I say: give it up, go beyond it. And what goes beyond it?

Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?

Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?

Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?

Take a mendicant who, 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. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?

Take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?

Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?

Take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it. But this too is not enough, I say: give it up, go beyond it. And what goes beyond it?

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. That goes beyond it. So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception. Do you see any fetter, large or small, that I don’t recommend giving up?” “No, sir.” That is what the Buddha said. Satisfied, Venerable Udāyī approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Cātumā in a myrobalan grove.

Now at that time five hundred mendicants headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha. And the visiting mendicants, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket.

Then the Buddha said to Venerable Ānanda, “Ānanda, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” And Ānanda told him what had happened.

“Well then, Ānanda, in my name tell those mendicants that the Teacher summons them.” “Yes, sir,” Ānanda replied. He went to those mendicants and said, “Venerables, the Teacher summons you.” “Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them: “Mendicants, what’s with that colossal racket? You’d think it was fishermen hauling in a catch!” And they told him what had happened.

“Go away, mendicants, I dismiss you. You are not to stay in my presence.” “Yes, sir,” replied those mendicants. They got up from their seats, bowed and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes.

Now at that time the Sakyans of Cātumā were sitting together at the town hall on some business. Seeing those mendicants coming off in the distance, they went up to them and said, “Hello venerables, where are you going?” “Reverends, the mendicant Saṅgha has been dismissed by the Buddha.” “Well then, venerables, sit here for an hour. Hopefully we’ll be able to restore the Buddha’s confidence.” “Yes, respectable sirs,” replied the mendicants.

Then the Sakyans of Cātumā went up to the Buddha, bowed, sat down to one side, and said to him: “May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendicant Saṅgha now as he did in the past! There are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. If young seedlings don’t get water they may change and fall apart. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. If a young calf doesn’t see its mother it may change and fall apart. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendicant Saṅgha now as he did in the past!”

Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

“May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendicant Saṅgha now as he did in the past! There are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. If young seedlings don’t get water they may change and fall apart. … If a young calf doesn’t see its mother it may change and fall apart. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendicant Saṅgha now as he did in the past!”

The Sakyans of Cātumā and the divinity Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf.

Then Venerable Mahāmoggallāna addressed the mendicants, “Get up, reverends, and pick up your bowls and robes. The Buddha’s confidence has been restored by the Sakyans of Cātumā and the divinity Sahampati with the similes of the seedlings and the calf.”

“Yes, reverend,” replied those mendicants. Then they rose from their seats and, taking their bowls and robes, went to the Buddha, bowed, and sat down to one side. The Buddha said to Venerable Sāriputta, “Sāriputta, what did you think when the mendicant Saṅgha was dismissed by me?” “Sir, I thought this: ‘The Buddha has dismissed the mendicant Saṅgha. Now he will remain passive, dwelling in blissful meditation in this life, and so will we.’” “Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!”

Then the Buddha addressed Venerable Mahāmoggallāna, “Moggallāna, what did you think when the mendicant Saṅgha was dismissed by me?” “Sir, I thought this: ‘The Buddha has dismissed the mendicant Saṅgha. Now he will remain passive, dwelling in blissful meditation in this life. Meanwhile, Venerable Sāriputta and I shall lead the mendicant Saṅgha.’” “Good, good, Moggallāna! For either I should lead the mendicant Saṅgha, or else Sāriputta and Moggallāna.”

Then the Buddha said to the mendicants: “Mendicants, when you go into the water you should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks. These are the four dangers that you should anticipate when you go into the water.

In the same way, an individual gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks.

And what, mendicants, is the danger of waves? It’s when a gentleman 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 make an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ They think: ‘Formerly, as laypeople, we advised and instructed others. And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’ They resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of waves. ‘Danger of waves’ is a term for anger and distress.

And what, mendicants, is the danger of gharials? It’s when a gentleman 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 make an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’ They think: ‘Formerly, as laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want. We ate and drank both allowable and unallowable things, at the right time and the wrong time. And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ They resign the training and return to a lesser life. This is called one who resigns the training and returns to a lesser life because they’re afraid of the danger of gharials. ‘Danger of gharials’ is a term for gluttony.

And what, mendicants, is the danger of whirlpools? It’s when a gentleman 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 make an end to this entire mass of suffering.’ When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy. I can both enjoy my wealth and make merit.’ They resign the training and return to a lesser life. This is called one who resigns the training and returns to a lesser life for fear of the danger of whirlpools. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation.

And what, mendicants, is the danger of sharks? It’s when a gentleman 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 make an end to this entire mass of suffering.’ When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a lady scantily clad, with revealing clothes. Lust infects their mind, so they resign the training and return to a lesser life. This is called one who resigns the training and returns to a lesser life for fear of the danger of sharks. ‘Danger of sharks’ is a term for ladies.

These are the four dangers that an individual who gone forth from the lay life to homelessness in this teaching and training should anticipate.” 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 Kosalans near Naḷakapāna in the grove of flame-of-the-forest trees.

Now at that time several very well-known gentlemen had gone forth out of faith from the lay life to homelessness in the Buddha’s name— The venerables Anuruddha, Bhaddiya, Kimbila, Bhagu, Kuṇḍadhāna, Revata, Ānanda, and other very well-known gentlemen.

Now at that time the Buddha was sitting in the open, surrounded by the mendicant Saṅgha. Then the Buddha spoke to the mendicants about those gentlemen: “Mendicants, those gentlemen who have gone forth out of faith from the lay life to homelessness in my name—I trust they’re satisfied with the spiritual life?” When this was said, the mendicants kept silent. For a second and a third time the Buddha asked the same question. For a third time, the mendicants kept silent.

Then it occurred to the Buddha, “Why don’t I question just those gentlemen?” Then the Buddha said to Venerable Anuruddha, “Anuruddha and friends, I hope you’re satisfied with the spiritual life?” “Indeed, sir, we are satisfied with the spiritual life.”

“Good, good, Anuruddha and friends! It’s appropriate for gentlemen like yourselves, who have gone forth out of faith from the lay life to homelessness, to be satisfied with the spiritual life. Since you’re blessed with youth, in the prime of life, with pristine black hair, you could have enjoyed sensual pleasures; yet you have gone forth from the lay life to homelessness. But you didn’t go forth to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living. Rather, didn’t you go forth 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’?” “Yes, sir.”

“But, Anuruddha and friends, when a gentleman has gone forth like this, what should he do? Take someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth. That’s someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Take someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is not occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth. That’s someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.

Is this what you think of me? ‘The Realized One has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.’” “No sir, we don’t think of you that way. We think of you this way: ‘The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.’” “Good, good, Anuruddha and friends! The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Just as a palm tree with its crown cut off is incapable of further growth, in the same way, the Realized One has given up the defilements so they are unable to arise in the future. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.

What do you think, Anuruddha and friends? What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there’?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“The Realized One does not declare such things for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ Rather, there are gentlemen of faith who are full of sublime joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.

Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that he was enlightened.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That’s how a monk lives at ease.

Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease.

Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease.

Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease.

Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that she was enlightened.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That’s how a nun lives at ease.

Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease.

Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease.

Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease.

Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That’s how a layman lives at ease.

Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a layman lives at ease.

Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a layman lives at ease.

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That’s how a laywoman lives at ease.

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a laywoman lives at ease.

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a laywoman lives at ease.

So it’s not for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there.’ Rather, there are gentlemen of faith who are full of joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.” That is what the Buddha said. Satisfied, Venerable Anuruddha approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Now at that time a wilderness mendicant of boorish behavior named Gulissāni had come down to the midst of the Saṅgha on some business. There Venerable Sāriputta spoke to the mendicants about Gulissāni:

“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’ That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.

A wilderness monk who has come to stay in the Saṅgha should be careful where he sits, thinking: ‘I shall sit so that I don’t intrude on the senior monks and I don’t block the junior monks from a seat.’ If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not careful where he sits?’ That’s why a wilderness monk who has come to stay in the Saṅgha should be careful where he sits. A wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t even know the supplementary regulations?’ That’s why a wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.

A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day. If he does so, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he enters the village too early or returns too late in the day?’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.

A wilderness monk who has come to stay in the Saṅgha shouldn’t have relations with families before or after the meal. If he does so, there’ll be some who say: ‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to wandering about at the wrong time, since he behaves like this when he’s come to the Saṅgha.’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t have relations with families before or after the meal.

A wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle. If he is, there’ll be some who say: ‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to being restless and fickle, since he behaves like this when he’s come to the Saṅgha.’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.

A wilderness monk who has come to stay in the Saṅgha shouldn’t be scurrilous and loose-tongued. If he is, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s scurrilous and loose-tongued?’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be scurrilous and loose-tongued.

A wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends. If he’s hard to admonish, with bad friends, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’ That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.

A wilderness monk should guard the sense doors. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t guard the sense doors?’ That’s why a wilderness monk should guard the sense doors.

A wilderness monk should eat in moderation. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he eats too much?’ That’s why a wilderness monk should eat in moderation.

A wilderness monk should be committed to wakefulness. If he isn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not committed to wakefulness?’ That’s why a wilderness monk should be committed to wakefulness.