Majjhima Nikāya (Middle-Length Discourses)

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question: ‘Reverend, these five grasping aggregates have been rightly explained by the Buddha. What five? That is: the grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates that have been rightly explained by the Buddha. How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’

For a mendicant with defilements ended it is in line with the teaching to answer: ‘Reverends, knowing that form is powerless, faded, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form. Knowing that feeling … perception … choices … consciousness is powerless, faded, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness. That is how I know and see regarding these five grasping aggregates so that my mind is freed from defilements by not grasping.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question: ‘Reverend, these six elements have been rightly explained by the Buddha. What six? The elements of earth, water, fire, air, space, and consciousness. These are the six elements that have been rightly explained by the Buddha. How does the venerable know and see regarding these six elements so that your mind is freed from defilements by not grasping?’

For a mendicant with defilements ended it is in line with the teaching to answer: ‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element. And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element. I’ve not taken the water element … fire element … air element … space element … consciousness element as self, nor is there a self based on the consciousness element. And I understand that my mind is freed through the ending of attraction based on the consciousness element. That is how I know and see regarding these six elements so that my mind is freed from defilements by not grasping.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question: ‘Reverend, these six interior and exterior sense fields have been rightly explained by the Buddha. What six? The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. These are the six interior and exterior sense fields that have been rightly explained by the Buddha. How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from defilements by not grasping?’

For a mendicant with defilements ended it is in line with the teaching to answer: ‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental fixation, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness. I understand that my mind is freed through the ending of desire for the ear … nose … tongue … body … mind, ideas, mind consciousness, and things knowable by mind consciousness. That is how I know and see regarding these six interior and exterior sense fields so that my mind is freed from defilements by not grasping.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question: ‘Sir, how does the venerable know and see so that he has eradicated I-making, mine-making, and the underlying tendency to conceit for this conscious body and externally for all signs?’

For a mendicant with defilements ended it is in line with the teaching to answer: ‘Formerly, reverends, when I was still a layperson, I was ignorant. Then the Realized One or one of his disciples taught me the Dhamma. I gained faith in the Realized One, and reflected: “Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

After some time I gave up a large or small fortune, and a large or small family circle. I shaved off hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Once I had gone forth, I took up the training and livelihood of the mendicants. I gave up killing living creatures, renouncing the rod and the sword. I was scrupulous and kind, living full of sympathy for all living beings. I gave up stealing. I took only what’s given, and expected only what’s given. I kept myself clean by not thieving. I gave up unchastity. I became chaste, set apart, refraining from the vulgar act of sex. I gave up lying. I spoke the truth and stuck to the truth. I was honest and dependable, not tricking the world with my words. I gave up backbiting. I didn’t repeat in one place what I heard in another so as to divide people against each other. Instead, I reconciled those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. I gave up harsh speech. I spoke in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people. I gave up talking nonsense. My words were timely, true, and meaningful, in line with the teaching and training. I said things at the right time which are valuable, reasonable, succinct, and beneficial.

I refrained from injuring plants and seeds. I ate in one part of the day, abstaining from eating at night and food at the wrong time. I refrained from seeing shows of dancing, singing, and music. I refrained from attiring and adorning myself with garlands, fragrance, and makeup. I refrained from high and luxurious beds. I refrained from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chicken and pigs, elephants, cows, horses, and mares, and fields and land. I refrained from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. I became content with robes to look after the body and almsfood to look after the belly. Wherever I went, I set out taking only these things. Like a bird: wherever it flies, wings are its only burden. In the same way, I became content with robes to look after the body and almsfood to look after the belly. Wherever I went, I set out taking only these things. When I had this spectrum of noble ethics, I experienced a blameless happiness inside myself.

When I saw a sight with my eyes, I didn’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, I practiced restraint, protecting the faculty of sight, and achieving its restraint. When I heard a sound with my ears … When I smelled an odor with my nose … When I tasted a flavor with my tongue … When I felt a touch with my body … When I knew an idea with my mind, I didn’t get caught up in the features and details. If the faculty of the mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, I practiced restraint, protecting the faculty of the mind, and achieving its restraint. When I had this noble sense restraint, I experienced an unsullied bliss inside myself.

I acted 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 I had this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, I frequented a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, I returned from almsround, sat down cross-legged, set my body straight, and brought mindfulness to the present.

Giving up covetousness for the world, I meditated with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, I meditated 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, I meditated 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, I meditated without restlessness, my mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, I meditated having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

I gave up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained 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 were stilled, I entered and remained in the second absorption … third absorption … fourth absorption.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: “This is suffering” … “This is the origin of suffering” … “This is the cessation of suffering” … “This is the practice that leads to the cessation of suffering”. I truly understood: “These are defilements” … “This is the origin of defilements” … “This is the cessation of defilements” … “This is the practice that leads to the cessation of defilements”.

Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed. I understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” That is how I know and see so that I have eradicated I-making, mine-making, and the underlying tendency to conceit for this conscious body and externally for all signs.’

Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, and then say to them: ‘We are fortunate, reverend, so very fortunate to see a venerable such as yourself as one of our spiritual companions!’” 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 Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, I will teach you the qualities of a true person and the qualities of an untrue person. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is a quality of an untrue person? Take an untrue person who has gone forth from an eminent family. They reflect: ‘I have gone forth from an eminent family, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This is a quality of an untrue person. A true person reflects: ‘It’s not because of one’s eminent family that thoughts of greed, hate, or delusion come to an end. Even if someone has not gone forth from an eminent family, if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their eminent family. This is a quality of a true person.

Furthermore, take an untrue person who has gone forth from a great family … from a wealthy family … from an exceptionally wealthy family. They reflect: ‘I have gone forth from an exceptionally wealthy family, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘It’s not because of one’s exceptionally wealthy family that thoughts of greed, hate, or delusion come to an end. Even if someone has not gone forth from an exceptionally wealthy family, if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their exceptionally wealthy family. This too is a quality of a true person.

Furthermore, take an untrue person who is well-known and famous. They reflect: ‘I’m well-known and famous. These other mendicants are obscure and insignificant.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘It’s not because of one’s fame that thoughts of greed, hate, or delusion come to an end. Even if someone is not well-known and famous, if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their fame. This too is a quality of a true person.

Furthermore, take an untrue person who receives robes, almsfood, lodgings, and medicines and supplies for the sick. They reflect: ‘I receive robes, almsfood, lodgings, and medicines and supplies for the sick, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘It’s not because of one’s material things that thoughts of greed, hate, or delusion come to an end. Even if someone doesn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick, if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their material things. This too is a quality of a true person.

Furthermore, take an untrue person who is very learned …

who is an expert in the monastic law …

who is a Dhamma teacher …

who dwells in the wilderness …

who is a rag robe wearer …

who eats only almsfood …

who stays at the root of a tree …

who stays in a charnel ground … who stays in the open air … who never lies down … who sleeps wherever they lay their mat … who eats in one sitting per day. They reflect: ‘I eat in one sitting per day, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘It’s not because of eating in one sitting per day that thoughts of greed, hate, or delusion come to an end. Even if someone eats in more than one sitting per day, if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’ Keeping the practice to themselves, they don’t glorify themselves and put others down on account of their eating in one sitting per day. This too is a quality of a true person.

Furthermore, take an untrue person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They reflect: ‘I have attained the first absorption, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the first absorption. For however they imagine it, it turns out to be something else.’ Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and put others down on account of their attainment of the first absorption. This too is a quality of a true person.

Furthermore, take an untrue person who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption. They reflect: ‘I have attained the fourth absorption, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the fourth absorption. For however they imagine it, it turns out to be something else.’ Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and put others down on account of their attainment of the fourth absorption. This too is a quality of a true person.

Furthermore, take an untrue person 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 …

the dimension of infinite consciousness …

the dimension of nothingness …

the dimension of neither perception nor non-perception. They reflect: ‘I have attained the dimension of neither perception nor non-perception, unlike these other mendicants.’ And they glorify themselves and put others down on account of that. This too is a quality of an untrue person. A true person reflects: ‘The Buddha has spoken of not being determined even by the attainment of the dimension of neither perception nor non-perception. For however they imagine it, it turns out to be something else.’ Keeping to themselves the fact that they are not determined by that, they don’t glorify themselves and put others down on account of their attainment of the dimension of neither perception nor non-perception. This too is a quality of a true person.

Furthermore, take a true person who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This is a mendicant who does not conceive with anything, does not conceive regarding anything, does not conceive through anything.” 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 Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, I will teach you an exposition of the teaching on what should and should not be cultivated. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of bodily behavior. I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of verbal behavior. I say that there are two kinds of mental behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of mental behavior. I say that there are two arisings of thought: that which you should cultivate, and that which you should not cultivate. And each of these is an arising of thought. I say that there are two acquisitions of perception: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of perception. I say that there are two acquisitions of views: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of views. I say that there are two kinds of incarnation: that which you should cultivate, and that which you should not cultivate. And these are equally incarnation.”

When he said this, Venerable Sāriputta said to the Buddha, “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

‘I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of bodily behavior.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of bodily behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of bodily behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness. They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. That kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline. And what kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow? It’s when someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. That kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of bodily behavior.’ That’s what the Buddha said, and this is why he said it.

‘I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of verbal behavior.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline? It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division. They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion. They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. That kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline. And what kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow? It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. That kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of verbal behavior.’ That’s what the Buddha said, and this is why he said it.

‘I say that there are two kinds of mental behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of mental behavior.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of mental behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of mental behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of mental behavior causes unskillful qualities to grow while skillful qualities decline? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ That kind of mental behavior causes unskillful qualities to grow while skillful qualities decline. And what kind of mental behavior causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ That kind of mental behavior causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of mental behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of mental behavior.’ That’s what the Buddha said, and this is why he said it.

‘I say that there are two arisings of thought: that which you should cultivate, and that which you should not cultivate. And each of these is an arising of thought.’ That’s what the Buddha said, but why did he say it? You should not cultivate the arising of thought which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the arising of thought which causes unskillful qualities to decline while skillful qualities grow. And what arising of thought causes unskillful qualities to grow while skillful qualities decline? It’s when someone is covetous, and lives with their heart full of covetousness. They are malicious, and live with their heart full of ill will. They’re hurtful, and live with their heart intent on harm. That arising of thought causes unskillful qualities to grow while skillful qualities decline. And what arising of thought causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content, and lives with their heart full of contentment. They have good will, and live with their heart full of good will. They’re kind, and live with their heart full of kindness. That arising of thought causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two arisings of thought: that which you should cultivate, and that which you should not cultivate. And each of these is an arising of thought.’ That’s what the Buddha said, and this is why he said it.

‘I say that there are two acquisitions of perception: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of perception.’ That’s what the Buddha said, but why did he say it? You should not cultivate the acquisition of perception which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the acquisition of perception which causes unskillful qualities to decline while skillful qualities grow. And what acquisition of perception causes unskillful qualities to grow while skillful qualities decline? It’s when someone is covetous, and lives with their perception full of covetousness. They are malicious, and live with their perception full of ill will. They’re hurtful, and live with their perception intent on harm. That acquisition of perception causes unskillful qualities to grow while skillful qualities decline. And what acquisition of perception causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content, and lives with their perception full of contentment. They have good will, and live with their perception full of good will. They’re kind, and live with their perception full of kindness. That acquisition of perception causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two acquisitions of perception: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of perception.’ That’s what the Buddha said, and this is why he said it.

‘I say that there are two acquisitions of views: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of views.’ That’s what the Buddha said, but why did he say it? You should not cultivate the acquisition of views which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the acquisition of views which causes unskillful qualities to decline while skillful qualities grow. And what acquisition of views causes unskillful qualities to grow while skillful qualities decline? It’s when someone has such a view: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ That acquisition of views causes unskillful qualities to grow while skillful qualities decline. And what acquisition of views causes unskillful qualities to decline while skillful qualities grow? It’s when someone has such a view: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ That acquisition of views causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two acquisitions of views: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of views.’ That’s what the Buddha said, and this is why he said it.

‘I say that there are two kinds of incarnation: that which you should cultivate, and that which you should not cultivate. And these are equally incarnation.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of incarnation that causes unskillful qualities to grow while skillful qualities decline. You should cultivate the kind of incarnation that causes unskillful qualities to decline while skillful qualities grow. And what kind of incarnation causes unskillful qualities to grow while skillful qualities decline? For one who generates a hurtful incarnation not for the sake of the state of perfection, unskillful qualities grow while skillful qualities decline. And what kind of incarnation causes unskillful qualities to decline while skillful qualities grow? For one who generates a pleasing incarnation for the sake of the state of perfection, unskillful qualities decline while skillful qualities grow. ‘I say that there are two kinds of incarnation: that which you should cultivate, and that which you should not cultivate. And these are equally incarnation.’ That’s what the Buddha said, and this is why he said it.

Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta! It’s good that you understand the detailed meaning of my brief statement in this way.”

And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further:

“I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of sound known by the ear … two kinds of smell known by the nose … two kinds of taste known by the tongue … two kinds of touch known by the body … two kinds of idea known by the mind: that which you should cultivate, and that which you should not cultivate.”

When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

‘I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, and this is why he said it.

‘I say that there are two kinds of sound known by the ear …

two kinds of smell known by the nose …

two kinds of taste known by the tongue … two kinds of touch known by the body …

two kinds of idea known by the mind: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it?

You should not cultivate the kind of idea known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of idea known by the mind which causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of idea known by the mind: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, and this is why he said it. Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta! It’s good that you understand the detailed meaning of my brief statement in this way.”

And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further:

“I say that there are two kinds of robes: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of almsfood … lodging … village … town … city … country … individual: that which you should cultivate, and that which you should not cultivate.”

When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

‘I say that there are two kinds of robes …

almsfood …

lodging …

village …

town …

city …

country …

individual: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of individual who causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of individual who causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of individual: those who you should cultivate, and those who you should not cultivate.’ That’s what the Buddha said, and this is why he said it.

Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta! It’s good that you understand the detailed meaning of my brief statement in this way.”

And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he added:

“If all the aristocrats, brahmins, peasants, and menials were to understand the detailed meaning of my brief statement in this way, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—was to understand the detailed meaning of my brief statement in this way, it would be for the whole world’s lasting welfare and happiness.”

That is what the Buddha said. Satisfied, Venerable Sāriputta approved what the Buddha said.

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

“Whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with doors fastened and windows shuttered. In the same way, whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. So, the fool is dangerous, but the astute person is safe. The fool is perilous, but the astute person is not. The fool is hazardous, but the astute person is not. There’s no danger, peril, or hazard that comes from the astute. So you should train like this: ‘We shall be astute, we shall be inquirers.’”

When he said this, Venerable Ānanda said to the Buddha, “Sir, how is a mendicant qualified to be called ‘astute, an inquirer’?” “Ānanda, it’s when a mendicant is skilled in the elements, in the sense fields, in dependent origination, and in the possible and the impossible. That’s how a mendicant is qualified to be called ‘astute, an inquirer’.”

“But sir, how is a mendicant qualified to be called ‘skilled in the elements’?” “There are, Ānanda, these eighteen elements. The eye element, sight element, and eye consciousness element. The ear element, sound element, and ear consciousness element. The nose element, smell element, and nose consciousness element. The tongue element, taste element, and tongue consciousness element. The body element, touch element, and body consciousness element. The mind element, ideas element, and mind consciousness element. When a mendicant knows and sees these eighteen elements, they’re qualified to be called ‘skilled in the elements’.”

“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these six elements: the elements of earth, water, fire, air, space, and consciousness. When a mendicant knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.”

“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these six elements: the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance. When a mendicant knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.”

“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these six elements: the elements of sensuality and renunciation, malice and good will, and cruelty and harmlessness. When a mendicant knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.”

“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these three elements: the sensual realm, the realm of luminous form, and the formless realm. When a mendicant knows and sees these three elements, they’re qualified to be called ‘skilled in the elements’.”

“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?” “There could, Ānanda. There are these two elements: the conditioned element and the unconditioned element. When a mendicant knows and sees these two elements, they’re qualified to be called ‘skilled in the elements’.”

“But sir, how is a mendicant qualified to be called ‘skilled in the sense fields’?” “There are these six interior and exterior sense fields: the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. When a mendicant knows and sees these six interior and exterior sense fields, they’re qualified to be called ‘skilled in the sense fields’.”

“But sir, how is a mendicant qualified to be called ‘skilled in dependent origination’?” “It’s when a mendicant understands: ‘When this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: ignorance is a requirement for choices. Choices are a condition for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ That’s how a mendicant is qualified to be called ‘skilled in dependent origination’.”

“But sir, how is a mendicant qualified to be called ‘skilled in the possible and impossible’?” “It’s when a mendicant understands: ‘It’s impossible for an individual accomplished in view to take any condition as permanent. That is not possible. But it’s possible for an ordinary person to take some condition as permanent. That is possible.’ They understand: ‘It’s impossible for an individual accomplished in view to take any condition as pleasant. But it’s possible for an ordinary person to take some condition as pleasant.’ They understand: ‘It’s impossible for an individual accomplished in view to take anything as self. But it’s possible for an ordinary person to take something as self.’

They understand: ‘It’s impossible for an individual accomplished in view to murder their mother. But it’s possible for an ordinary person to murder their mother.’ They understand: ‘It’s impossible for an individual accomplished in view to murder their father … or murder a perfected one. But it’s possible for an ordinary person to murder their father … or murder a perfected one.’ They understand: ‘It’s impossible for an individual accomplished in view to injure a Realized One with malicious intent. But it’s possible for an ordinary person to injure a Realized One with malicious intent.’ They understand: ‘It’s impossible for an individual accomplished in view to cause a schism in the Saṅgha. But it’s possible for an ordinary person to cause a schism in the Saṅgha.’ They understand: ‘It’s impossible for an individual accomplished in view to dedicate themselves to another teacher. But it’s possible for an ordinary person to dedicate themselves to another teacher.’

They understand: ‘It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.’ They understand: ‘It’s impossible for two wheel-turning monarchs to arise in the same solar system at the same time. But it is possible for just one wheel-turning monarch to arise in one solar system.’

They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha. But it is possible for a man to be a perfected one, a fully awakened Buddha.’ They understand: ‘It’s impossible for a woman to be a wheel-turning monarch. But it is possible for a man to be a wheel-turning monarch.’ They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or the Divinity. But it is possible for a man to perform the role of Sakka, Māra, or the Divinity.’

They understand: ‘It’s impossible for a likable, desirable, agreeable result to come from bad conduct of body, speech, and mind. But it is possible for an unlikable, undesirable, disagreeable result to come from bad conduct of body, speech, and mind.’

They understand: ‘It’s impossible for an unlikable, undesirable, disagreeable result to come from good conduct of body, speech, and mind. But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’

They understand: ‘It’s impossible that someone who has engaged in bad conduct of body, speech, and mind, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.’

They understand: ‘It’s impossible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. But it is possible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.’ That’s how a mendicant is qualified to be called ‘skilled in the possible and impossible’.”

When he said this, Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?” “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Rounds’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of Freedom From Death’, or else ‘The Supreme Victory in Battle’.” 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 Rājagaha, on the Isigili Mountain. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, do you see that Mount Vebhāra?” “Yes, sir.” “It used to have a different label and description. Do you see that Mount Paṇḍava?” “Yes, sir.” “It too used to have a different label and description. Do you see that Mount Vepulla?” “Yes, sir.” “It too used to have a different label and description. Do you see that Mount Vulture’s Peak?” “Yes, sir.” “It too used to have a different label and description. Do you see that Mount Isigili?” “Yes, sir.”

“It used to have exactly the same label and description. Once upon a time, five hundred independent Buddhas dwelt for a long time on this Isigili. They were seen entering the mountain, but after entering were seen no more. When people noticed this they said: ‘That mountain swallows these seers!’ That’s how it came to be known as Isigili, the “seer-swallower”. I shall declare the names of the independent Buddhas; I shall extol the names of the independent Buddhas; I shall teach the names of the independent Buddhas. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: