Majjhima Nikāya (Middle-Length Discourses)

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. … The Realized One understands this as follows. This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enters and remains in neutral feeling. ‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ Then that neutral feeling ceases. When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises. ‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’ Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, go beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling. They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’

The Realized One understands this as follows. This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, goes beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling. They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’ Clearly this venerable speaks of a practice that’s conducive to extinguishment. Nevertheless, they still grasp at theories about the first beginning or the final end, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling. And when they regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping,’ that’s also said to be grasping on their part. ‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’ Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

But the Realized One has awakened to the supreme state of sublime peace, that is, liberation by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape.” 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 near Kusinārā in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, is this what you think of me? ‘The ascetic Gotama teaches the Dhamma for the sake of robes, almsfood, lodgings, or rebirth in this or that state.’” “No sir, we don’t think of you that way.” “If you don’t think of me that way, what then do you think of me?” “We think of you this way: ‘The Buddha is sympathetic and wants what’s best for us. He teaches out of sympathy.’” “So it seems you think that I teach out of sympathy.

In that case, each and every one of you should train in the things I have taught from my direct knowledge, that is: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. You should train in these things in harmony, appreciating each other, without dispute.

As you do so, it may happen that two mendicants disagree about the teaching.

Now, you might think, ‘These two venerables disagree on both the meaning and the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘The venerables disagree on the meaning and the phrasing. But the venerables should know that this is how such disagreement on the meaning and the phrasing comes to be. Please don’t get into a dispute about this.’ Then you should approach whichever mendicant they think is most amenable among those who side with the other party and say to them: ‘The venerables disagree on the meaning and the phrasing. But the venerables should know that this is how such disagreement on the meaning and the phrasing comes to be. Please don’t get into a dispute about this.’ So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized. Remembering this, you should speak on the teaching and the training.

Now, you might think, ‘These two venerables disagree on the meaning but agree on the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘The venerables disagree on the meaning but agree on the phrasing. But the venerables should know that this is how such disagreement on the meaning and agreement on the phrasing comes to be. Please don’t get into a dispute about this.’ Then you should approach whichever mendicant they think is most amenable among those who side with the other party and say to them: ‘The venerables disagree on the meaning but agree on the phrasing. But the venerables should know that this is how such disagreement on the meaning and agreement on the phrasing comes to be. Please don’t get into a dispute about this.’ So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized. Remembering this, you should speak on the teaching and the training.

Now, you might think, ‘These two venerables agree on the meaning but disagree on the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘The venerables agree on the meaning but disagree on the phrasing. But the venerables should know that this is how such agreement on the meaning and disagreement on the phrasing comes to be. But the phrasing is a minor matter. Please don’t get into a dispute about something so minor.’ Then you should approach whichever mendicant they think is most amenable among those who side with the other party and say to them: ‘The venerables agree on the meaning but disagree on the phrasing. But the venerables should know that this is how such agreement on the meaning and disagreement on the phrasing comes to be. But the phrasing is a minor matter. Please don’t get into a dispute about something so minor.’ So you should remember what has been correctly memorized as correctly memorized and what has been incorrectly memorized as incorrectly memorized. Remembering this, you should speak on the teaching and the training.

Now, you might think, ‘These two venerables agree on both the meaning and the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘The venerables agree on both the meaning and the phrasing. But the venerables should know that this is how they come to agree on the meaning and the phrasing. Please don’t get into a dispute about this.’ Then you should approach whichever mendicant they think is most amenable among those who side with the other party and say to them: ‘The venerables agree on both the meaning and the phrasing. But the venerables should know that this is how they come to agree on the meaning and the phrasing. Please don’t get into a dispute about this.’ So you should remember what has been correctly memorized as correctly memorized. Remembering this, you should speak on the teaching and the training.

As you train in harmony, appreciating each other, without dispute, one of the mendicants might commit an offense or transgression.

In such a case, you should not be in a hurry to accuse them. The individual should be examined like this: ‘I won’t be troubled and the other individual won’t be hurt, for they’re not irritable and acrimonious. They don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them.

But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and acrimonious. However, they don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful. But for the other individual to get hurt is a minor matter. It’s more important that I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them.

But suppose you think this: ‘I will be troubled but the other individual won’t be hurt, for they’re not irritable and acrimonious. However, they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful. But for me to be troubled is a minor matter. It’s more important that I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them.

But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and acrimonious. And they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful. But for me to be troubled and the other individual to get hurt is a minor matter. It’s more important that I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them.

But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and acrimonious. And they hold fast to their views, refusing to let go. I cannot draw them away from the unskillful and establish them in the skillful.’ Don’t underestimate the value of equanimity regarding such an individual.

As you train in harmony, appreciating each other, without quarreling, the sides might continue to bring up settled issues with each other, with contempt for each other’s views, resentful, bitter, and exasperated. In this case you should approach whichever mendicant you think is most amenable among those who side with one party and say to them: ‘Reverend, as we were training, the sides continued to bring up settled issues with each other. If the Ascetic knew about this, would he criticize it?’ Answering rightly, the mendicant should say: ‘Yes, reverend, he would.’ ‘But without giving that up, reverend, can one realize extinguishment?’ Answering rightly, the mendicant should say: ‘No, reverend, one cannot.’

Then you should approach whichever mendicant they think is most amenable among those who side with the other party and say to them: ‘Reverend, as we were training, the sides continued to bring up settled issues with each other. If the Ascetic knew about this, would he criticize it?’ Answering rightly, the mendicant should say: ‘Yes, reverend, he would.’ ‘But without giving that up, reverend, can one realize extinguishment?’ Answering rightly, the mendicant should say: ‘No, reverend, one cannot.’

If others should ask that mendicant: ‘Were you the venerable who drew those mendicants away from the unskillful and established them in the skillful?’ Answering rightly, the mendicant should say: ‘Well, reverends, I approached the Buddha. He taught me the Dhamma. After hearing that teaching I explained it to those mendicants. When those mendicants heard that teaching they were drawn away from the unskillful and established in the skillful.’ Answering in this way, that mendicant doesn’t glorify themselves or put others down. They answer in line with the teaching, with no legitimate grounds for rebuttal and criticism.” 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 Sakyans near the village of Sāma.

Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā. With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” You’d think there was nothing but slaughter going on among the Jain ascetics. And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.

Ānanda said to him, “Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.” “Yes, sir,” replied Cunda. Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and Ānanda informed him of what Cunda had said. He went on to say, “Sir, it occurs to me: ‘When the Buddha has passed away, let no dispute arise in the Saṅgha. For such a dispute would be for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.’”

“What do you think, Ānanda? Do you see even two mendicants whose opinion differs regarding the things I have taught from my direct knowledge, that is, the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path?” “No, sir, I do not. Nevertheless, there are some individuals who appear to live obedient to the Buddha, but when the Buddha has passed away they might create a dispute in the Saṅgha regarding livelihood or the monastic code. Such a dispute would be for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.” “Ānanda, dispute about livelihood or the monastic code is a minor matter. But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

Ānanda, there are these six roots of dispute. What six? Firstly, a mendicant is irritable and acrimonious. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy … They’re devious and deceitful … They have corrupt wishes and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future. These are the six roots of dispute.

There are four kinds of disciplinary issues. What four? Disciplinary issues due to disputes, accusations, offenses, or business. These are the four kinds of disciplinary issues.

There are these seven means of settling any disciplinary issues that might arise. Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass.

And how is there resolution face-to-face? It’s when mendicants are disputing: ‘This is the teaching,’ ‘This is not the teaching,’ ‘This is the monastic law,’ ‘This is not the monastic law.’ Those mendicants should all sit together in harmony and thoroughly go over the guidelines of the teaching. They should settle that disciplinary issue in agreement with the guidelines. That’s how there is resolution face-to-face. And that’s how certain disciplinary issues are settled, that is, by resolution face-to-face.

And how is there majority decision? If those mendicants are not able to settle that issue in that monastery, they should go to another monastery with more mendicants. There they should all sit together in harmony and thoroughly go over the guidelines of the teaching. They should settle that disciplinary issue in agreement with the guidelines. That’s how there is majority decision. And that’s how certain disciplinary issues are settled, that is, by majority decision.

And how is there resolution through recollection? It’s when a mendicant accuses a mendicant of a heavy offense; one entailing expulsion, or close to it: ‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ They say: ‘No, reverend, I don’t recall committing such an offense.’ The resolution through recollection should be granted to them. That’s how there is the resolution through recollection. And that’s how certain disciplinary issues are settled, that is, by resolution through recollection.

And how is there resolution because of past insanity? It’s when a mendicant accuses a mendicant of the kind of serious offense that entails expulsion, or close to it: ‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ They say: ‘No, reverend, I don’t recall committing such an offense.’ But though they try to get out of it, the mendicant pursues the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I had gone mad, I was out of my mind. And while I was mad I did and said many things that are not proper for an ascetic. I don’t remember any of that, I was mad when I did it.’ The resolution because of past insanity should be granted to them. That’s how there is resolution because of past insanity. And that’s how certain disciplinary issues are settled, that is, by resolution because of past insanity.

And how is there acting according to what has been admitted? It’s when a mendicant, whether accused or not, recalls an offense and clarifies it and reveals it. After approaching a more senior mendicant, that mendicant should arrange his robe over one shoulder, bow to that mendicant’s feet, squat on their heels, raise their cupped palms, and say: ‘Sir, I have fallen into such-and-such an offense. I confess it.’ The senior mendicant says: ‘Do you see it?’ ‘Yes, I see it.’ ‘Then restrain yourself in future.’ ‘I shall restrain myself.’ That’s how there is acting according to what has been admitted. And that’s how certain disciplinary issues are settled, that is, by acting according to what has been admitted.

And how is there a verdict of further penalty? It’s when a mendicant accuses a mendicant of the kind of heavy offense that entails expulsion, or close to it: ‘Venerable, do you recall committing the kind of heavy offense that entails expulsion or close to it?’ They say: ‘No, reverend, I don’t recall committing such an offense.’ But though they try to get out of it, the mendicant pursues the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I don’t recall committing a heavy offense of that nature. But I do recall committing a light offense.’ But though they try to get out of it, the mendicant pursues the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I’ll go so far as to admit this light offense even when not asked. Why wouldn’t I admit a heavy offense when asked?’ They say: ‘You wouldn’t have admitted that light offense without being asked, so why would you admit a heavy offense? Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I do recall committing the kind of heavy offense that entails expulsion or close to it. I spoke too hastily when I said that I didn’t recall it.’ That’s how there is further penalty. And that’s how certain disciplinary issues are settled, that is, by further penalty.

And how is there the covering over as if with grass? It’s when the mendicants continually fight, quarrel, and dispute, doing and saying many things that are not proper for an ascetic. Those mendicants should all sit together in harmony. A competent mendicant of one party, having risen from their seat, arranged their robe over one shoulder, and raised their cupped palms, should inform the Saṅgha: ‘Sir, let the Saṅgha listen to me. We have been continually fighting, quarreling, and disputing, doing and saying many things that are not proper for an ascetic. If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over as if with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’ Then a competent mendicant of the other party, having risen from their seat, arranged their robe over one shoulder, and raising their cupped palms, should inform the Saṅgha: ‘Sir, let the Saṅgha listen to me. We have been continually fighting, quarreling, and disputing, doing and saying many things that are not proper for an ascetic. If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over as if with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’ That’s how there is the covering over as if with grass. And that’s how certain disciplinary issues are settled, that is, by covering over as if with grass.

Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What six? Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute. Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness … This too is a warm-hearted quality. Furthermore, a mendicant consistently treats their spiritual companions with mental kindness … This too is a warm-hearted quality. Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This too is a warm-hearted quality. These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.

If you should proceed having undertaken these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?” “No, sir.” “That’s why, Ānanda, you should proceed having undertaken these six warm-hearted qualities. That will be for your lasting welfare and happiness.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

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 several mendicants had declared their enlightenment in the Buddha’s presence: “We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” Sunakkhatta the Licchavi heard about this.

He went to the Buddha, bowed, sat down to one side, and said to him,

“Sir, I have heard that several mendicants have declared their enlightenment in the Buddha’s presence. I trust they did so rightly—or are there some who declared enlightenment out of overestimation?”

“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation. Now, when mendicants declare enlightenment rightly, that is their truth. But when mendicants declare enlightenment out of overestimation, the Realized One thinks: ‘I should teach them the Dhamma.’ If the Realized One thinks he should teach them the Dhamma, but then certain futile men, having carefully planned a question, approach the Realized One and ask it, then the Realized One changes his mind.”

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

“Sunakkhatta, there are these 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.

It’s possible that a certain individual person may be intent on worldly pleasures of the flesh. Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding. But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.

Suppose a person had left their own village or town long ago, and they saw another person who had only recently left there. They would ask about whether their village was safe, with plenty of food and little disease, and the other person would tell them the news. What do you think, Sunakkhatta? Would that person want to listen to that other person? Would they actively listen and try to understand? Would they associate with that person, and find it rewarding?” “Yes, sir.” “In the same way, it’s possible that a certain individual may be intent on worldly pleasures of the flesh. Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding. But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding. You should know of them: ‘That individual is intent on pleasures of the flesh, for they’re detached from things connected with the imperturbable.’

It’s possible that a certain individual person may be intent on the imperturbable. Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding. But when talk connected with worldly pleasures of the flesh is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.

Suppose there was a fallen, withered leaf. It’s incapable of becoming green again. In the same way, an individual intent on the imperturbable has dropped the connection with worldly pleasures of the flesh. You should know of them: ‘That individual is intent on the imperturbable, for they’re detached from things connected with pleasures of the flesh.’

It’s possible that a certain individual person may be intent on the dimension of nothingness. Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding. But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.

Suppose there was a broad rock that had been broken in half, so that it could not be put back together again. In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable. You should know of them: ‘That individual is intent on the dimension of nothingness, for they’re detached from things connected with the imperturbable.’

It’s possible that a certain individual person may be intent on the dimension of neither perception nor non-perception. Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding. But when talk connected with the dimension of nothingness is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.

Suppose someone had eaten some satisfying food and thrown it up. What do you think, Sunakkhatta? Would that person want to eat that food again?” “No, sir. Why is that? Because that food is deemed repulsive.” “In the same way, an individual intent on the dimension of neither perception nor non-perception has vomited the connection with the dimension of nothingness. You should know of them: ‘That individual is intent on the dimension of neither perception nor non-perception, for they’re detached from things connected with the dimension of nothingness.’

It’s possible that a certain individual person may be rightly intent on extinguishment. Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding. But when talk connected with the dimension of neither perception nor non-perception is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.

Suppose there was a palm tree with its crown cut off. It’s incapable of further growth. In the same way, an individual rightly intent on extinguishment has cut off the connection with the dimension of neither perception nor non-perception at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. You should know of them: ‘That individual is rightly intent on extinguishment, for they’re detached from things connected with the dimension of neither perception nor non-perception.’

It’s possible that a certain mendicant might think: ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ Having such conceit, though it’s not based in fact, they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas. Doing so, lust infects their mind, resulting in death or deadly pain.

Suppose a man was struck by an arrow thickly smeared with poison. Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surgeon would cut open the wound with a scalpel, probe for the arrow, extract it, and expel the poison, leaving some residue behind. Imagining that no residue remained, the surgeon would say: ‘My man, the dart has been extracted and the poison expelled without residue. It is still capable of harming you. Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected. Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood. Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound. Take care of the wound, my man, heal it.’

They’d think: ‘The dart has been extracted and the poison expelled with no residue. It’s not capable of harming me.’ They’d eat unsuitable food, and the wound would get infected. And they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood. And they’d walk too much in the wind and sun, so dust and dirt infected the wound. And they wouldn’t take care of the wound or heal it. Then both because they did what was unsuitable, and because of the residue of unclean poison, the wound would expand, resulting in death or deadly pain.

In the same way, it’s possible that a certain mendicant might think: ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ Having such conceit, though it’s not based in fact, they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas. Doing so, lust infects their mind, resulting in death or deadly pain.

For it is death in the training of the Noble One to resign the training and return to a lesser life. And it is deadly pain to commit one of the corrupt offenses.

It’s possible that a certain mendicant might think: ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas. Doing so, lust wouldn’t infect their mind, so no death or deadly pain would result.

Suppose a man was struck by an arrow thickly smeared with poison. Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surgeon would cut open the wound with a scalpel, probe for the arrow, extract it, and expel the poison, leaving no residue behind. Knowing that no residue remained, the surgeon would say: ‘My man, the dart has been extracted and the poison expelled with no residue. It’s not capable of harming you. Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected. Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood. Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound. Take care of the wound, my man, heal it.’

They’d think: ‘The dart has been extracted and the poison expelled with no residue. It’s not capable of harming me.’ They’d eat suitable food, and the wound wouldn’t get infected. And they’d regularly wash and anoint the opening, so it wouldn’t get covered in pus and blood. And they wouldn’t walk too much in the wind and sun, so dust and dirt wouldn’t infect the wound. And they’d take care of the wound and heal it. Then both because they did what was suitable, and the unclean poison had left no residue, the wound would heal, and no death or deadly pain would result.

In the same way, it’s possible that a certain mendicant might think: ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas. Doing so, lust wouldn’t infect their mind, so no death or deadly pain would result.

I’ve made up this simile to make a point. And this is the point: ‘Wound’ is a term for the six interior sense fields. ‘Poison’ is a term for ignorance. ‘Dart’ is a term for craving. ‘Probing’ is a term for mindfulness. ‘Scalpel’ is a term for noble wisdom. ‘Surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.

Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.

Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. What do you think, Sunakkhatta? Would that person drink that beverage if they knew that it would result in death or deadly suffering?” “No, sir.” “In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.

Suppose there was a lethal viper. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. What do you think, Sunakkhatta? Would that person give that lethal viper their hand or finger if they knew that it would result in death or deadly suffering?” “No, sir.” “In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.” That is what the Buddha said. Satisfied, Sunakkhatta of the Licchavi clan approved what the Buddha said.

So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, sensual pleasures are impermanent, hollow, false, and deceptive. This is made by illusion, mendicants, lamented by fools. Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come; both of these are Māra’s dominion, Māra’s domain, Māra’s lair, and Māra’s range. They conduce to bad, unskillful notions such as desire, ill will, and aggression. And they create an obstacle for a noble disciple training here.

A noble disciple reflects on this: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come; both of these are Māra’s dominion, Māra’s domain, Māra’s lair, and Māra’s range. They conduce to bad, unskillful notions such as desire, ill will, and aggression. And they create an obstacle for a noble disciple training here. Why don’t I meditate with an abundant, expansive heart, having mastered the world and stabilized the mind? Then I will have no more bad, unskillful notions such as desire, ill will, and aggression. And by giving them up my mind, no longer limited, will become limitless and well developed.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable. This is said to be the first way of practice suitable for attaining the imperturbable.

Furthermore, a noble disciple reflects: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come; whatever form there is, all form is the four principal states, or form derived from the four principal states.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable. This is said to be the second way of practice suitable for attaining the imperturbable.

Furthermore, a noble disciple reflects: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come, visions in this life and in lives to come, perceptions of visions in this life and in lives to come; all of these are impermanent. And what’s impermanent is not worth approving, welcoming, or clinging to.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the imperturbable now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable. This is said to be the third way of practice suitable for attaining the imperturbable.

Furthermore, a noble disciple reflects: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come, visions in this life and in lives to come, perceptions of visions in this life and in lives to come, and perceptions of the imperturbable; all are perceptions. Where they cease without remainder, that is peaceful, that is sublime, namely the dimension of nothingness.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness. This is said to be the first way of practice suitable for attaining the dimension of nothingness.

Furthermore, a noble disciple has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is empty of a self or what belongs to a self.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness. This is said to be the second way of practice suitable for attaining the dimension of nothingness.

Furthermore, a noble disciple reflects: ‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness. This is said to be the third way of practice suitable for attaining the dimension of nothingness.

Furthermore, a noble disciple reflects: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come, visions in this life and in lives to come, perceptions of visions in this life and in lives to come, perceptions of the imperturbable, and perceptions of the dimension of nothingness; all are perceptions. Where they cease without remainder, that is peaceful, that is sublime, namely the dimension of neither perception nor non-perception.’ Practicing in this way and meditating on it often their mind becomes confident in this dimension. Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom. When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of neither perception nor non-perception. This is said to be the way of practice suitable for attaining the dimension of neither perception nor non-perception.”

When he said this, Venerable Ānanda said to the Buddha: “Sir, take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ In this way they gain equanimity. Would that mendicant become extinguished or not?” “One such mendicant might become extinguished, Ānanda, while another might not.” “What is the cause, sir, what is the reason for this?” “Ānanda, take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ In this way they gain equanimity. They approve, welcome, and keep clinging to that equanimity. Their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished.”

“But sir, what is that mendicant grasping?” “The dimension of neither perception nor non-perception.” “Sir, it seems that mendicant is grasping the best thing to grasp!” “Indeed, Ānanda. For the best thing to grasp is the dimension of neither perception nor non-perception.

Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ In this way they gain equanimity. They don’t approve, welcome, or keep clinging to that equanimity. So their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished.”

“It’s incredible, sir, it’s amazing! It seems the Buddha has explained to us how to cross over the flood by relying on one support or another. But sir, what is noble liberation?” “Ānanda, it’s when a noble disciple reflects like this: ‘Sensual pleasures in this life and in lives to come, sensual perceptions in this life and in lives to come, visions in this life and in lives to come, perceptions of visions in this life and in lives to come, perceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception; that is substantial reality as far as substantial reality extends. But this is freedom from death, namely the liberation of the mind by not grasping.’

So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or another, and I have taught noble liberation.

Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Then the brahmin Moggallāna the Accountant went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, in this stilt longhouse we can see gradual training, gradual progress, and gradual practice down to the last step of the staircase. Among the brahmins we can see gradual training, gradual progress, and gradual practice in recitation. Among archers we can see gradual training, gradual progress, and gradual practice in archery. Among us accountants, who earn a living by accounting, we can see gradual training, gradual progress, and gradual practice in mathematics. For when we get an apprentice we first make them count: ‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.’ We even make them count up to a hundred. Is it possible to similarly describe a gradual training, gradual progress, and gradual practice in this teaching and training?”

“It is possible, brahmin. Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. In the same way, when the Realized One gets a person fit for training they first guide them like this: ‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

When they have ethical conduct, the Realized One guides them further: ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, 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, practice restraint, protect the faculty of sight, and achieve its restraint. When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, 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, practice restraint, protect the faculty of mind, and achieve its restraint.’

When they guard their sense doors, the Realized One guides them further: ‘Come, mendicant, eat in moderation. Reflect rationally on the food that you eat: “Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.”’

When they eat in moderation, the Realized One guides them further: ‘Come, mendicant, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the first watch of the night, continue to practice walking and sitting meditation. In the middle watch, lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’

When they are committed to wakefulness, the Realized One guides them further: ‘Come, mendicant, have mindfulness and situational awareness. Act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’

When they have mindfulness and situational awareness, the Realized One guides them further: ‘Come, mendicant, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’

And they do so. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they 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. And with the fading away of rapture, they enter and remain 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.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

That’s how I instruct the mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. But for those 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—these things lead to blissful meditation in this life, and to mindfulness and awareness.”

When he had spoken, Moggallāna the Accountant said to the Buddha, “When his disciples are instructed and advised like this by the worthy Gotama, do all of them achieve the ultimate goal, extinguishment, or do some of them fail?” “Some succeed, while others fail.”

“What is the cause, worthy Gotama, what is the reason why, though extinguishment is present, the path leading to extinguishment is present, and the worthy Gotama is present to encourage them, still some succeed while others fail?”

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? Are you skilled in the road to Rājagaha?” “Yes, I am.” “What do you think, brahmin? Suppose a person was to come along who wanted to go to Rājagaha. He’d approach you and say: ‘Sir, I wish to go to Rājagaha. Please point out the road to Rājagaha.’ You’d say to them: ‘Here, my man, this road goes to Rājagaha. Go along it for an hour, and you’ll see a certain village. Go along an hour further, and you’ll see a certain town. Go along an hour further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’ Instructed like this by you, they might still take the wrong road, heading west. But a second person might come with the same question and receive the same instructions. Instructed by you, they might safely arrive at Rājagaha. What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are there to encourage them, one person takes the wrong path and heads west, while another arrives safely at Rājagaha?” “What can I do about that, worthy Gotama? I am the one who shows the way.” “In the same way, though extinguishment is present, the path leading to extinguishment is present, and I am present to encourage them, still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail. What can I do about that, brahmin? The Realized One is the one who shows the way.”

When he had spoken, Moggallāna the Accountant said to the Buddha, “Worthy Gotama, there are those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re haughty, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and idiotic. The worthy Gotama does not live together with these. But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not haughty, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise and clever. The worthy Gotama does live together with these.

Of all kinds of fragrant root, spikenard is said to be the best. Of all kinds of fragrant heartwood, red sandalwood is said to be the best. Of all kinds of fragrant flower, jasmine is said to be the best. In the same way, worthy Gotama’s advice is the best of contemporary teachings.