Majjhima Nikāya (Middle-Length Discourses)

And how do you not run back to the past? You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’ That’s how you don’t run back to the past.

And how do you anticipate the future? You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you anticipate the future.

And how do you not anticipate the future? You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’ That’s how you don’t anticipate the future.

And how do you falter amid presently arisen phenomena? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you falter amid presently arisen phenomena.

And how do you not falter amid presently arisen phenomena? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how you don’t falter amid presently arisen phenomena.

‘Don’t run back to the past, don’t anticipate the future. What’s past is left behind, the future has not arrived; and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— who knows, tomorrow may bring death! For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day: that’s who has one fine night— so declares the peaceful sage.’

And that’s what I meant when I said: ‘I shall teach you the summary recital and the analysis of the one who has one fine night.’” 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.

Now at that time Venerable Ānanda was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk on the topic of the summary recital and the analysis of the one who has one fine night. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, where he sat down on the seat spread out, and addressed the mendicants: “Who was inspiring the mendicants with a talk on the summary recital and the analysis of the one who has one fine night?” “It was Venerable Ānanda, sir.” Then the Buddha said to Venerable Ānanda, “But in what way were you inspiring the mendicants with a talk on the summary recital and the analysis of the one who has one fine night?”

“I was doing so in this way, sir,” replied Ānanda. “Don’t run back to the past, don’t anticipate the future. What’s past is left behind, the future has not arrived; and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— who knows, tomorrow may bring death! For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day: that’s who has one fine night— so declares the peaceful sage.

And how do you run back to the past? …

And how do you not run back to the past? …

And how do you anticipate the future? …

And how do you not anticipate the future? …

And how do you falter amid presently arisen phenomena? …

And how do you not falter amid presently arisen phenomena? … That’s how you don’t falter amid presently arisen phenomena.

‘Don’t run back to the past, don’t anticipate the future. … that’s who has one fine night— so declares the peaceful sage.’

That’s how I was inspiring the mendicants with a talk on the summary recital and the analysis of the one who has one fine night.” “Good, good, Ānanda. It’s good that you were inspiring the mendicants with a talk on the summary recital and the analysis of the one who has one fine night.”

And the Buddha repeated the verses and analysis once more. 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 in the Hot Springs Monastery. Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs. Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, stood to one side, and said to Samiddhi:

“Mendicant, do you remember the summary recital and the analysis of the one who has one fine night?” “No, reverend, I do not. Do you?” “I also do not. But do you remember just the verses on the one who has one fine night?” “I do not. Do you?” “I also do not. Learn the summary recital and the analysis of the one who has one fine night, mendicant, memorize it, and remember it. It is beneficial and relevant to the fundamentals of the spiritual life.” That is what that deity said, before vanishing right there.

Then, when the night had passed, Samiddhi went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

“Sir, please teach me the summary recital and the analysis of the one who has one fine night.” “Well then, mendicant, listen and apply your mind well, I will speak.” “Yes, sir,” Samiddhi replied. The Buddha said this:

“Don’t run back to the past, don’t anticipate the future. What’s past is left behind, the future has not arrived; and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— who knows, tomorrow may bring death! For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day: that’s who has one fine night— so declares the peaceful sage.”

That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. … Who can explain in detail the meaning of this brief summary given by the Buddha?” Then those mendicants thought: “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter.” Then those mendicants went to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:

“May Venerable Mahākaccāna please explain this.”

“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

“Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Venerable Mahākaccāna said this:

“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘Don’t run back to the past … that’s who has one fine night— so declares the peaceful sage.’ And this is how I understand the detailed meaning of this summary recital.

And how do you run back to the past? Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ So you take pleasure in that, and that’s when you run back to the past. Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas.’ So you take pleasure in that, and that’s when you run back to the past. That’s how you run back to the past.

And how do you not run back to the past? Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’ So you don’t take pleasure in that, and that’s when you no longer run back to the past. Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas.’ So you don’t take pleasure in that, and that’s when you no longer run back to the past. That’s how you don’t run back to the past.

And how do you anticipate the future? The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ So you take pleasure in that, and that’s when you anticipate the future. The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas in the future.’ So you take pleasure in that, and that’s when you anticipate the future. That’s how you anticipate the future.

And how do you not anticipate the future? The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’ So you don’t take pleasure in that, and that’s when you no longer anticipate the future. The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds … such a nose and such smells … such a tongue and such tastes … such a body and such touches … such a mind and such ideas in the future.’ So you don’t take pleasure in that, and that’s when you no longer anticipate the future. That’s how you don’t anticipate the future.

And how do you falter amid presently arisen phenomena? Both the eye and sights are presently arisen. If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. Both the ear and sounds … nose and smells … tongue and tastes … body and touches … mind and ideas are presently arisen. If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. That’s how you falter amid presently arisen phenomena.

And how do you not falter amid presently arisen phenomena? Both the eye and sights are presently arisen. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. Both the ear and sounds … nose and smells … tongue and tastes … body and touches … mind and ideas are presently arisen. If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. That’s how you don’t falter amid presently arisen phenomena.

This is how I understand the detailed meaning of that brief summary recital given by the Buddha. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

Then those mendicants, approving and agreeing with what Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding: “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

“Mahākaccāna is astute, mendicants, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. That is what it means, and that’s how you should remember it.” 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. Now at that time Venerable Lomasakaṅgiya was staying in the Sakyan country at Kapilavatthu in the Banyan Tree Monastery.

Then, late at night, the glorious godling Candana, lighting up the entire Banyan Tree Monastery, went up to the Venerable Lomasakaṅgiya, and stood to one side. Standing to one side, he said to Lomasakaṅgiya: “Mendicant, do you remember the summary recital and the analysis of the one who has one fine night?” “No, reverend, I do not. Do you?” “I also do not. But do you remember just the verses on the one who has one fine night?” “I do not. Do you?” “I do.” “How do you remember the verses on the one who has one fine night?” “This one time, the Buddha was staying among the gods of the thirty-three at the root of the Orchid Tree on the stone spread with a cream rug. There he taught the summary recital and the analysis of the one who has one fine night to the gods of the thirty-three:

‘Don’t run back to the past, don’t anticipate the future. What’s past is left behind, the future has not arrived; and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— who knows, tomorrow may bring death! For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day: that’s who has one fine night— so declares the peaceful sage.’

That’s how I remember the verses of the one who has one fine night. Learn the summary recital and the analysis of the one who has one fine night, mendicant, memorize it, and remember it. It is beneficial and relevant to the fundamentals of the spiritual life.” That is what the godling Candana said before vanishing right there.

Then Lomasakaṅgiya set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī. Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added: “Sir, please teach me the summary recital and the analysis of the one who has one fine night.”

“But mendicant, do you know that god?” “I do not, sir.” “That godling was named Candana. Candana pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. Well then, mendicant, listen and apply your mind well, I will speak.” “Yes, sir,” Lomasakaṅgiya replied. The Buddha said this:

“Don’t run back to the past, don’t anticipate the future. What’s past is left behind, the future has not arrived; and any present phenomenon you clearly discern in every case. The unfaltering, the unshakable: having known that, foster it. Today’s the day to keenly work— who knows, tomorrow may bring death! For there is no bargain to be struck with Death and his mighty horde. One who keenly meditates like this, tireless all night and day: that’s who has one fine night— so declares the peaceful sage.

And how do you run back to the past? …”

That is what the Buddha said. Satisfied, Venerable Lomasakaṅgiya 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.

Then the student Subha, Todeyya’s son, approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“What is the cause, worthy Gotama, what is the reason why even among those who are human beings some are seen to be inferior and superior? For people are seen who are short-lived and long-lived, sickly and healthy, ugly and beautiful, insignificant and illustrious, poor and rich, from low and eminent families, witless and wise. What is the reason why even among those who are human beings some are seen to be inferior and superior?”

“Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. It is deeds that divide beings into inferior and superior.” “I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details. Worthy Gotama, please teach me this matter in detail so I can understand the meaning.” “Well then, student, listen and apply your mind well, I will speak.” “Yes, worthy sir,” replied Subha. The Buddha said this:

“Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. If they’re not reborn in a place of loss, but return to the human realm, then wherever they’re reborn they’re short-lived. For killing living creatures is the path leading to a short lifespan.

But take some woman or man who gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re long-lived. For not killing living creatures is the path leading to a long lifespan.

Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re sickly …

But take some woman or man who would never hurt living creatures with a fist, stone, rod, or sword. Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they return to the human realm, they’re healthy …

Take some woman or man who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re ugly …

But take some woman or man who isn’t irritable and bad-tempered. Even when heavily criticized, they don’t lose their temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they return to the human realm, they’re lovely …

Take some woman or man who is jealous. They envy, resent, and begrudge the possessions, honor, respect, reverence, homage, and veneration given to others. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re insignificant …

But take some woman or man who is not jealous … Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they return to the human realm, they’re illustrious …

Take some woman or man who doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re poor …

But take some woman or man who does give to ascetics or brahmins … Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they return to the human realm, they’re rich …

Take some woman or man who is obstinate and arrogant. They don’t bow to those they should bow to. They don’t rise up for them, offer them a seat, make way for them, or honor, respect, esteem, or venerate those who are worthy of such. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re reborn in a low class family …

But take some woman or man who is not obstinate and arrogant … Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they return to the human realm, they’re reborn in an eminent family …

Take some woman or man who doesn’t approach an ascetic or brahmin to ask: ‘Sir, what is skillful and what is unskillful? What is blameworthy and what is blameless? What should be cultivated and what should not be cultivated? What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’ Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re witless …

But take some woman or man who does approach an ascetic or brahmin to ask: ‘Sir, what is skillful and what is unskillful? What is blameworthy and what is blameless? What should be cultivated and what should not be cultivated? What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’ Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re very wise. For asking questions of ascetics or brahmins is the path leading to wisdom.

So it is the way people live that makes them how they are, whether short-lived or long-lived, sickly or healthy, ugly or lovely, insignificant or illustrious, poor or rich, in a low class or eminent family, or witless or wise.

Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. It is deeds that divide beings into inferior and superior.”

When he had spoken, Subha said to him, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

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

Now at that time Venerable Samiddhi was staying in a wilderness hut. Then as the wanderer Potaliputta was going for a walk he came up to Venerable Samiddhi and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him: “Reverend Samiddhi, I have heard and learned this in the presence of the ascetic Gotama: ‘Deeds by way of body and speech are done in vain. Only mental deeds are real.’ And: ‘There is such an attainment where the one who enters it does not feel anything at all.’” “Don’t say that, Reverend Potaliputta, don’t say that! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this: ‘Deeds by way of body and speech are done in vain. Only mental deeds are real.’ But, reverend, there is such an attainment where the one who enters it does not feel anything at all.” “Reverend Samiddhi, how long has it been since you went forth?” “Not long, reverend: three years.” “Well now, what are we to say to the senior mendicants, when even such a junior mendicant imagines their Teacher needs defending? After doing an intentional deed by way of body, speech, or mind, reverend, what does one feel?” “After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.” Then, neither approving nor rejecting Samiddhi’s statement, Potaliputta rose from his seat and left.

Soon after he had left, Venerable Samiddhi went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and informed Ānanda of all they had discussed. When he had spoken, Ānanda said to him, “Reverend Samiddhi, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this. As he answers, so we’ll remember it.” “Yes, reverend,” Samiddhi replied.

Then Ānanda and Samiddhi went up to the Buddha, bowed, sat down to one side, and told him what had happened.

When they had spoken, the Buddha said to Ānanda, “I don’t recall even seeing the wanderer Potaliputta, Ānanda, so how could we have had such a discussion? The wanderer Potaliputta’s question should have been answered after analyzing it, but this futile man answered categorically.”

When he said this, Venerable Udāyī said to him, “But perhaps, sir, Venerable Samiddhi spoke in reference to the statement: ‘Suffering includes whatever is felt.’” But the Buddha said to Venerable Ānanda, “See what this futile man Udāyī comes up with? I knew that he was coming up with something irrational. Right from the start Potaliputta asked about the three feelings. Suppose the futile man Samiddhi had answered the wanderer Potaliputta’s question like this: ‘After doing an intentional deed to be experienced as pleasant by way of body, speech, or mind, one feels pleasure. After doing an intentional deed to be experienced as painful by way of body, speech, or mind, one feels pain. After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one feels neutral.’ Answering in this way, Samiddhi would have rightly answered Potaliputta. Still, who are those foolish and incompetent wanderers of other religions to understand the Realized One’s great analysis of deeds? If you would all listen, Ānanda, I will explain the Realized One’s great analysis of deeds.”

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha explain the great analysis of deeds. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this:

“Ānanda, these four individuals are found in the world. What four? It’s when an individual here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. But some other individual here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. But some other individual here refrains from killing living creatures, stealing, sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. But some other individual here refrains from killing living creatures, stealing, sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Now, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that individual here who killed living creatures, stole, and committed sexual misconduct; who used speech that’s false, backbiting, harsh, or nonsensical; and who was covetous, malicious, and had wrong view. And they see that, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. They say: ‘It seems, worthy sir, that there is such a thing as bad deeds, and the result of bad conduct. For I have seen a individual here who killed living creatures … and had wrong view. And when their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.’ They say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell. Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile.’

But some other ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that individual here who killed living creatures … and had wrong view. And they see that they are reborn in a heavenly realm. They say: ‘It seems that there is no such thing as bad deeds, and the result of bad conduct. For I have seen an individual here who killed living creatures … and had wrong view. And I saw that they were reborn in a heavenly realm.’ They say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm. Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile.’

Take some ascetic or brahmin who with clairvoyance sees an individual here who refrained from killing living creatures … and had right view. And they see that they are reborn in a heavenly realm. They say: ‘It seems that there is such a thing as good deeds, and the result of good conduct. For I have seen an individual here who refrained from killing living creatures … and had right view. And I saw that they were reborn in a heavenly realm.’ They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm. Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile.’

Take some ascetic or brahmin who with clairvoyance sees an individual here who refrained from killing living creatures … and had right view. And they see that they are reborn in hell. They say: ‘It seems that there is no such thing as good deeds, and the result of good conduct. For I have seen an individual here who refrained from killing living creatures … and had right view. And I saw that they were reborn in hell.’ They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell. Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile.’

In this case, when an ascetic or brahmin says this: ‘It seems that there is such a thing as bad deeds, and the result of bad conduct,’ I grant them that. And when they say: ‘I have seen an individual here who killed living creatures … and had wrong view. And after death, they were reborn in hell,’ I also grant them that. But when they say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell,’ I don’t grant them that. And when they say: ‘Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ I also don’t grant them that. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile,’ I also don’t grant them that. Why is that? Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

In this case, when an ascetic or brahmin says this: ‘It seems that there is no such thing as bad deeds, and the result of bad conduct,’ I don’t grant them that. But when they say: ‘I have seen an individual here who killed living creatures … and had wrong view. And I saw that they were reborn in a heavenly realm,’ I grant them that. But when they say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm,’ I don’t grant them that. … Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

In this case, when an ascetic or brahmin says this: ‘It seems that there is such a thing as good deeds, and the result of good conduct,’ I grant them that. And when they say: ‘I have seen an individual here who refrained from killing living creatures … and had right view. And I saw that they were reborn in a heavenly realm,’ I also grant them that. But when they say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm,’ I don’t grant them that. … Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

In this case, when an ascetic or brahmin says this: ‘It seems that there is no such thing as good deeds, and the result of good conduct,’ I don’t grant them that. But when they say: ‘I have seen an individual here who refrained from killing living creatures … and had right view. And after death, they were reborn in hell,’ I grant them that. But when they say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell,’ I don’t grant them that. But when they say: ‘Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion,’ I also don’t grant them that. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile,’ I also don’t grant them that. Why is that? Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Now, Ānanda, take the case of the individual here who killed living creatures … and had wrong view, and who, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. That bad deed of theirs that is to be experienced as painful was either done previously, or later, or else at the time of death they undertook wrong view. And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. But anyone here who kills living creatures … and has wrong view experiences the result of that in this very life, or in the next life, or in some subsequent period.

Now, Ānanda, take the case of the individual here who killed living creatures … and had wrong view, and who is reborn in a heavenly realm. That good deed of theirs that is to be experienced as pleasurable was either done previously, or later, or else at the time of death they undertook right view. And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. But anyone here who kills living creatures … and has wrong view experiences the result of that in this very life, or in the next life, or in some subsequent period.

Now, Ānanda, take the case of the individual here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm. That good deed of theirs that is to be experienced as pleasurable was either done previously, or later, or else at the time of death they undertook right view. And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. But anyone here who refrains from killing living creatures … and has right view experiences the result of that in this very life, or in the next life, or in some subsequent period.

Now, Ānanda, take the case of the individual here who refrained from killing living creatures … and had right view, and who is reborn in hell. That bad deed of theirs that is to be experienced as painful was either done previously, or later, or else at the time of death they undertook wrong view. And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. But anyone here who refrains from killing living creatures … and has right view experiences the result of that in this very life, or in the next life, or in some subsequent period.

So, Ānanda, there are deeds that are ineffective and appear ineffective. There are deeds that are ineffective but appear effective. There are deeds that are effective and appear effective. And there are deeds that are effective but appear ineffective.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

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

“Mendicants, I shall teach you the analysis of the six sense fields. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’ This is the summary recital for the analysis of the six sense fields.

‘The six interior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of the eye, ear, nose, tongue, body, and mind. ‘The six interior sense fields should be understood.’ That’s what I said, and this is why I said it.

‘The six exterior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of sights, sounds, smells, tastes, touches, and ideas. ‘The six exterior sense fields should be understood.’ That’s what I said, and this is why I said it.

‘The six classes of consciousness should be understood.’ That’s what I said, but why did I say it? There are eye, ear, nose, tongue, body, and mind consciousness. ‘The six classes of consciousness should be understood.’ That’s what I said, and this is why I said it.

‘The six classes of contact should be understood.’ That’s what I said, but why did I say it? There is contact through the eye, ear, nose, tongue, body, and mind. ‘The six classes of contact should be understood.’ That’s what I said, and this is why I said it.

‘The eighteen mental preoccupations should be understood.’ That’s what I said, but why did I say it? Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity. So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’ That’s what I said, and this is why I said it.

‘The thirty-six positions of sentient beings should be understood.’ That’s what I said, but why did I say it? There are six kinds of domestic happiness and six kinds of renunciate happiness. There are six kinds of domestic sadness and six kinds of renunciate sadness. There are six kinds of domestic equanimity and six kinds of renunciate equanimity.