Majjhima Nikāya (Middle-Length Discourses)

I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible and amazing quality of the Buddha.”

“Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One. It’s that the Realized One knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too you should remember as an incredible and amazing quality of the Realized One.”

“Sir, the Buddha knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too I remember as an incredible and amazing quality of the Buddha.” That is what Venerable Ānanda said, and the Teacher concurred. Satisfied, those mendicants approved what Venerable Ānanda said.

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

Then the naked ascetic Kassapa, an old friend of Bakkula in the lay life, approached him, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Venerable Bakkula,

“Reverend Bakkula, how long has it been since you went forth?” “It has been eighty years, reverend.” “But in these eighty years, how many times have you had sex?” “You shouldn’t ask me such a question. Rather, you should ask me this: ‘But in these eighty years, how many times have sensual perceptions ever arisen in you?’” “But in these eighty years, how many times have sensual perceptions ever arisen in you?” “In these eighty years, I don’t recall that any sensual perception has ever arisen in me.” This we remember as an incredible and amazing quality of Venerable Bakkula.

“In these eighty years, I don’t recall that any perception of ill will … or cruelty has ever arisen in me.” This too we remember as an incredible and amazing quality of Venerable Bakkula.

“In these eighty years, I don’t recall that any thought of sensuality …

ill will … or cruelty has ever arisen in me.” This too we remember as an incredible and amazing quality of Venerable Bakkula.

“In these eighty years, I don’t recall accepting a robe from a householder …

cutting a robe with a knife …

sewing a robe with a needle … dying a robe … sewing a robe during the robe-making ceremony … wandering to look for robe material for my companions in the spiritual life when they are making robes …

accepting an invitation … having such a thought: ‘If only someone would invite me!’ … sitting down inside a house … eating inside a house …

getting caught up in the features by way of the details of a lady’s appearance … teaching a lady, even so much as a four line verse … going to the nuns’ quarters … teaching the nuns … teaching the trainee nuns … teaching the novice nuns …

giving the going forth … giving the ordination … giving dependence … being attended by a novice …

bathing in the sauna … bathing with bath powder … looking for a massage from my spiritual companions … being ill, even for as long as it takes to pull a cow’s udder … being presented with medicine, even as much as a bit of yellow myrobalan … leaning on a leaning-board … preparing a cot …” This too we remember as an incredible and amazing quality of Venerable Bakkula.

“In these eighty years, I don’t recall commencing the rainy season residence within a village.” This too we remember as an incredible and amazing quality of Venerable Bakkula.

“Reverend, for seven days I ate the nation’s almsfood as a debtor. Then on the eighth day I became enlightened.” This too we remember as an incredible and amazing quality of Venerable Bakkula.

“Reverend Bakkula, may I receive the going forth, the ordination in this teaching and training?” And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He 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.” And Venerable Kassapa became one of the perfected.

Then some time later Venerable Bakkula, taking a latchkey, went from dwelling to dwelling, saying, “Come forth, venerables, come forth! Today will be my full extinguishment.” This too we remember as an incredible and amazing quality of Venerable Bakkula.

And Venerable Bakkula became fully extinguished while seated right in the middle of the Saṅgha. This too we remember as an incredible and amazing quality of Venerable Bakkula.

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

Now at that time the novice Aciravata was staying in a wilderness hut. Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Aciravata, “Worthy Aggivessana, I have heard that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.” “That’s so true, Prince! That’s so true! A mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”

“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.” “I’m not competent to do so, Prince. For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”

“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it. Hopefully I will understand the meaning of what you say.” “I shall teach you. If you understand the meaning of what I say, that’s good. If not, then leave each to his own, and do not question me about it further.” “Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it. If I understand the meaning of what you say, that’s good. If not, then I will leave each to his own, and not question you about it further.”

Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it. When he had spoken, Jayasena said to him, “It is impossible, worthy Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.” Having declared that this was impossible, Jayasena rose from his seat and left.

Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

When he had spoken, the Buddha said to him, “How could it possibly be otherwise, Aggivessana? Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. What do you think, Aggivessana? Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?” “Yes, sir.” “But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?” “No, sir.” “In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

Suppose there was a big mountain not far from a town or village. And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak. The one standing at the foot would say to the one at the peak, ‘My dear, what do you see, standing there at the peak?’ They’d reply, ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’ But the other would say, ‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’ So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a while to catch their breath, they’d say, ‘My dear, what do you see, standing here at the peak?’ They’d reply, ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’ They’d say, ‘Just now I understood you to say: “It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.” But now you say: “Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’ They’d say, ‘But my dear, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’

But bigger than that is the mass of ignorance by which Prince Jayasena is obstructed, hindered, engulfed, and enveloped. Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It is quite impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

It would be no wonder if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” “But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”

“Suppose, Aggivessana, an anointed aristocratic king was to address his elephant tracker, ‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’ ‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked. The royal elephant leads the wild elephant out into the open; and it’s only then that it comes out into the open, for a wild bull elephant clings to the elephant wood. The elephant tracker informs the king, ‘Your Majesty, the wild elephant has come out into the open.’ Then the king addresses his elephant trainer, ‘Please, dear elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be within a village, and instill behaviors congenial to humans.’ ‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans. He spoke in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people. Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It actively listened and tried to understand. So the elephant trainer rewards it with grass, fodder, and water. When the wild elephant accepts the grass, fodder, and water, the trainer knows, ‘Now the wild elephant will survive!’ He sets it a further task: ‘Pick it up, worthy sir! Put it down, worthy sir!’ When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task: ‘Forward, worthy sir! Back, worthy sir!’ When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task: ‘Stand, worthy sir! Sit, worthy sir!’ When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance. While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk. The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, pipes, horns, and tom-toms. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and reckoned a factor of kingship.

In the same way, Aggivessana, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He realizes with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘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 the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. And it’s only then that a noble disciple comes out into the open, for gods and humans cling to the five kinds of sensual stimulation.

The Realized One guides them further: ‘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. …

(Tell in full as in MN 107, the Discourse with Moggallāna the Accountant.)

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans. In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors tied to domestic life, memories and thoughts tied to domestic life, stress, weariness, and fever tied to domestic life, to discover the system, and to realize extinguishment.

The Realized One guides them further: ‘Come, mendicant, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures. Meditate observing an aspect of feelings … mind … principles, but don’t think thoughts connected with sensual pleasures.’

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so they recollect their many kinds of past lives, with features and details.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.

If a royal bull elephant—whether elderly, middle aged, or youthful—passes away untamed and untrained, they’re reckoned a royal bull elephant who passed away untamed. In the same way, if a mendicant—whether senior, middle, or junior—passes away without having ended the defilements, they’re reckoned a mendicant who passed away untamed.

If a royal bull elephant—whether elderly, middle aged, or youthful—passes away tamed and trained, they’re reckoned a royal bull elephant who passed away tamed. In the same way, if a mendicant—whether senior, middle, or junior—passes away having ended the defilements, they’re reckoned a mendicant who passed away tamed.” That is what the Buddha said. Satisfied, the novice Aciravata approved what the Buddha said.

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

Then Venerable Bhūmija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat down on the seat spread out.

Then Jayasena approached and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Bhūmija: “Worthy Bhūmija, there are some ascetics and brahmins who have this doctrine and view: ‘If you make a wish and lead the spiritual life, you can’t win the fruit. If you don’t make a wish and lead the spiritual life, you can’t win the fruit. If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit. If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’ What does the worthy Bhūmija’s Teacher say about this? How does he explain it?”

“Prince, I haven’t heard and learned this in the presence of the Buddha. But it’s possible that he might explain it like this: ‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish, you don’t make a wish, you both do and do not make a wish, or you neither do nor don’t make a wish. But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish, you don’t make a wish, you both do and do not make a wish, or you neither do nor don’t make a wish.’ I haven’t heard and learned this in the presence of the Buddha. But it’s possible that he might explain it like that.”

“If that’s what your teacher says, worthy Bhūmija, he clearly stands head and shoulders above all the various other ascetics and brahmins.”

Then Prince Jayasena served Venerable Bhūmija from his own dish.

Then after the meal, on his return from almsround, Bhūmija went to the Buddha, bowed, sat down to one side, and told him all that had happened, adding: “Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

“Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuttal or criticism.

There are some ascetics and brahmins who have wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish, they don’t make a wish, they both do and do not make a wish, or they neither do nor don’t make a wish. Why is that? Because that’s an irrational way to win the fruit.

Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it little by little with water, and pressing it out. But by doing this, they couldn’t extract any oil, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to extract oil. And so it is for any ascetics and brahmins who have wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish. Why is that? Because that’s an irrational way to win the fruit.

Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow. But by doing this, they couldn’t get any milk, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to get milk. And so it is for any ascetics and brahmins who have wrong view … Because that’s an irrational way to win the fruit.

Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick. But by doing this, they couldn’t produce any butter, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to produce butter. And so it is for any ascetics and brahmins who have wrong view … Because that’s an irrational way to win the fruit.

Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick. But by doing this, they couldn’t start a fire, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s an irrational way to start a fire. And so it is for any ascetics and brahmins who have wrong view … Because that’s an irrational way to win the fruit.

There are some ascetics and brahmins who have right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish, they don’t make a wish, they both do and do not make a wish, or they neither do nor do not make a wish. Why is that? Because that’s a rational way to win the fruit.

Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it little by little with water, and pressing it out. By doing this, they could extract oil, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s a rational way to extract oil. And so it is for any ascetics and brahmins who have right view … Because that’s a rational way to win the fruit.

Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow. By doing this, they could get milk, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s a rational way to get milk. And so it is for any ascetics and brahmins who have right view … Because that’s a rational way to win the fruit.

Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick. By doing this, they could produce butter, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s a rational way to produce butter. And so it is for any ascetics and brahmins who have right view … Because that’s a rational way to win the fruit.

Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick. By doing this, they could start a fire, regardless of whether they made a wish, didn’t make a wish, both did and did not make a wish, or neither did nor did not make a wish. Why is that? Because that’s a rational way to start a fire. And so it is for any ascetics and brahmins who have right view … Because that’s a rational way to win the fruit.

Bhūmija, it would be no wonder if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” “But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” That is what the Buddha said. Satisfied, Venerable Bhūmija 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.

And then the chamberlain Pañcakaṅga addressed a man, “Please, my man, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him, ‘Sir, the chamberlain Pañcakaṅga bows with his head to your feet.’ And then ask him whether he would please accept tomorrow’s meal from Pañcakaṅga together with the mendicant Saṅgha. And ask whether he might please come earlier than usual, for Pañcakaṅga has many duties, and much work to do for the king.” “Yes, sir,” that man replied. He did as Pañcakaṅga asked, and Venerable Anuruddha consented with silence.

Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat down on the seat spread out. Then Pañcakaṅga served and satisfied Anuruddha with his own hands with delicious fresh and cooked foods. When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side, and said to him:

“Sir, some senior mendicants have come to me and said, ‘Householder, develop the limitless release of the heart.’ Others have said, ‘Householder, develop the expansive release of the heart.’ Now, the limitless release of the heart and the expansive release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”

“Well then, householder, let me know what you think about this. Afterwards, it’s a sure bet that you’ll get it.” “Sir, this is what I think. The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”

“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing. This is a way to understand how these things differ in both meaning and phrasing.

And what is the limitless release of the heart? It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.

And what is the expansive release of the heart? It’s when a mendicant meditates focused on pervading the extent of a single tree root as expansive. This is called the expansive release of the heart. Also, a mendicant meditates focused on pervading the extent of two or three tree roots … a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean. This too is called the expansive release of the heart. This is a way to understand how these things differ in both meaning and phrasing.

Householder, there are these four kinds of rebirth in a future life. What four? Take someone who meditates focused on pervading ‘limited luminosity’. When their body breaks up, after death, they’re reborn in the company of the gods of limited luminosity. Next, take someone who meditates focused on pervading ‘limitless luminosity’. When their body breaks up, after death, they’re reborn in the company of the gods of limitless luminosity. Next, take someone who meditates focused on pervading ‘corrupted radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted luminosity. Next, take someone who meditates focused on pervading ‘pure radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of pure luminosity. These are the four kinds of rebirth in a future life.

There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their luminosity. It’s like when a person brings several oil lamps into one house. You can detect a difference in their flames, but not in their radiance. In the same way, when the deities gather together as one, a difference in their color is evident, but not in their luminosity.

There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their luminosity is evident. It’s like when a person takes those several oil lamps out of that house. You can detect a difference both in their flames and also in their radiance. In the same way, when the deities go their separate ways, a difference both in their color and also in their luminosity is evident.

It’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. In the same way, it’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.”

When he had spoken, Venerable Sabhiya Kaccāna said to Venerable Anuruddha: “Good, Honorable Anuruddha! I have a further question about this. Do all the radiant deities have limited luminosity, or do some there have limitless luminosity?” “In that respect, Reverend Kaccāna, some deities there have limited luminosity, while some have limitless luminosity.”

“What is the cause, Honorable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited luminosity, while some have limitless luminosity?” “Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like. What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a mendicant meditates focused on pervading as expansive the extent of a single tree root, or two or three tree roots?” “When a mendicant meditates on two or three tree roots.” “What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a mendicant meditates focused on pervading as expansive the extent of two or three tree roots, or a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean?” “When a mendicant meditates on this land surrounded by ocean.” “This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited luminosity, while some have limitless luminosity.”

“Good, Honorable Anuruddha! I have a further question about this. Do all the radiant deities have corrupted radiance, or do some there have pure radiance?” “In that respect, Reverend Kaccāna, some deities there have corrupted radiance, while some have pure radiance.”

“What is the cause, Honorable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?” “Well then, Reverend Kaccāna, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose an oil lamp was burning with impure oil and impure wick. Because of the impurity of the oil and the wick it burns dimly, as it were. In the same way, take some mendicant who meditates focused on pervading ‘corrupted radiance’. Their physical discomfort is not completely settled, their dullness and drowsiness is not completely eradicated, and their restlessness and remorse are not completely eliminated. Because of this they practice absorption dimly, as it were. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted luminosity. Suppose an oil lamp was burning with pure oil and pure wick. Because of the purity of the oil and the wick it doesn’t burn dimly, as it were. In the same way, take some mendicant who meditates focused on pervading ‘pure radiance’. Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated. Because of this they don’t practice absorption dimly, as it were. When their body breaks up, after death, they’re reborn in the company of the gods of pure luminosity. This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance.”

When he had spoken, Venerable Sabhiya Kaccāna said to Venerable Anuruddha, “Good, Honorable Anuruddha! Venerable Anuruddha, you don’t say, ‘So I have heard’ or ‘It ought to be like this.’ Rather, you say: ‘These deities are like this, those deities are like that.’ Sir, it occurs to me, ‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’” “Your words are clearly invasive and intrusive, Reverend Kaccāna. Nevertheless, I will answer you. For a long time I have previously lived together with those deities, conversed, and engaged in discussion.”

When he had spoken, Venerable Sabhiya Kaccāna said to Pañcakaṅga the chamberlain, “You’re fortunate, householder, so very fortunate, to have given up your state of uncertainty, and to have got the chance to listen to this exposition of the teaching.”

So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Now at that time the mendicants of Kosambī were fighting, quarreling, and disputing, continually wounding each other with barbed words.

Then a mendicant went up to the Buddha, bowed, stood to one side, and told him what was happening, adding: “Please, sir go to those mendicants out of sympathy.” The Buddha consented with silence.

Then the Buddha went up to those mendicants and said, “Enough, mendicants! Stop fighting, quarreling, and disputing.” When he said this, one of the mendicants said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in blissful meditation in this life. We will be known for this fighting, quarreling, arguing, and disputing.” For a second time … and a third time the Buddha said to those mendicants, “Enough, mendicants! Stop fighting, quarreling, and disputing.” For a third time, that mendicant said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in blissful meditation in this life. We will be known for this fighting, quarreling, arguing, and disputing.”

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there:

“Many voices shout at once, yet no one thinks that they’re the fool. Even as the Saṅgha splits, they think no better of the other. Dolts pretending to be astute, they talk, their words out of bounds. They blab at will, their mouths agape, and not one knows what leads them on. ‘They abused me, they hit me! They beat me, they robbed me!’ For those bearing such a grudge, hatred is never laid to rest. ‘They abused me, they hit me! They beat me, they robbed me!’ For those who bear no such grudge, hatred is laid to rest. For never is hatred laid to rest by hate, it’s laid to rest by love: this is an ancient teaching. When others do not understand, let us, who do understand this, restrain ourselves in this regard; for that is how conflicts are laid to rest. Breakers of bones and takers of life, thieves of cattle, horses, wealth, those who plunder the nation: even they can come together, so why can’t you? If you find an alert companion, an attentive friend to live happily together, then, overcoming all adversities, wander with them, joyful and mindful. If you find no alert companion, no attentive friend to live happily together, then, like a king who flees his conquered realm, wander alone like a tusker in the wilds. It’s better to wander alone, there’s no fellowship with fools. Wander alone and do no wrong, at ease like a tusker in the wilds.”

After speaking these verses while standing, the Buddha went to the village of the child salt-miners, where Venerable Bhagu was staying at the time. Bhagu saw the Buddha coming off in the distance, so he spread out a seat and placed water for washing the feet. The Buddha sat down on the seat spread out, and washed his feet. Bhagu bowed to the Buddha and sat down to one side. The Buddha said to him, “I hope you’re keeping well, mendicant, I hope you’re all right. And I hope you’re having no trouble getting almsfood.” “I’m keeping well, Blessed One, I’m all right. And I’m having no trouble getting almsfood.” Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he rose from his seat and set out for the Park of the East-Raftered Hall.

Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Park of the East-Raftered Hall. The park keeper saw the Buddha coming off in the distance and said to the Buddha, “Don’t come into this park, ascetic. There are three gentlemen staying here whose nature is to desire self-knowledge. Do not disturb them.”

Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.”

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

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

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

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

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

“Good, good, Anuruddha and friends! But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” “Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms. But before long the light and the vision of forms vanish. We haven’t worked out the basis of that.”