Saṃyutta Nikāya (Linked Discourses)

At Sāvatthī. “Mendicants, when I’ve comprehended the mind of a certain individual, I understand: ‘This venerable would not tell a deliberate lie even for the sake of a gold ingot.’ …” “‘… for the sake of a hundred gold ingots.’ …” “‘… for the sake of a mountain of gold.’ …” “‘… for the sake of a hundred mountains of gold.’ …” “‘… for the sake of the whole earth full of gold.’ …” “‘… for any kind of material reward.’ …” “‘… for the sake of life.’ …” “‘… for the sake of the finest lady in the land.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim … Even if you’re alone with a lady she might not occupy your mind, but possessions, honor and popularity would still occupy your mind. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim … Even if you’re alone with the finest lady in the land she might not occupy your mind, but possessions, honor and popularity would still occupy your mind. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim … A faithful laywoman with a dear and beloved only son would rightly appeal to him, ‘My darling, please be like the householder Citta and Hatthaka of Āḷavī.’ These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Āḷavī. ‘But my darling, if you go forth from the lay life to homelessness, please be like Sāriputta and Moggallāna.’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna. ‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’ If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim … A faithful laywoman with a dear and beloved only daughter would rightly appeal to her, ‘My darling, please be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother. ‘But my darling, if you go forth from the lay life to homelessness, please be like the nuns Khemā and Uppalavaṇṇā.’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā. ‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’ If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Mendicants, there are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life. There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

At Sāvatthī. “There are ascetics and brahmins who don’t truly understand the origin, disappearance, gratification, drawback, and escape when it comes to possessions, honor, and popularity … There are ascetics and brahmins who do truly understand …”

At Sāvatthī. “There are ascetics and brahmins who don’t truly understand possessions, honor, and popularity, their origin, their cessation, and the path that leads to their cessation … There are ascetics and brahmins who do truly understand …”

At Sāvatthī. “Possessions, honor, and popularity are grim … They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pressing. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim … They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pressing.

Suppose a strong man was to twist a strong horse-hair rope around your shin and tighten it. It would cut through the outer skin, the inner skin, the flesh, sinews, and bones, until it reached the marrow and kept pressing. In the same way, possessions, honor, and popularity cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pressing. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Mendicants, possessions, honor, and popularity are an obstacle even for a mendicant who is perfected, with defilements ended.” When he said this, Venerable Ānanda said to the Buddha, “Sir, what do possessions, honor, and popularity obstruct for a mendicant with defilements ended?” “Ānanda, I don’t say that possessions, honor, and popularity obstruct the unshakable freedom of heart. But I do say that possessions, honor, and popularity obstruct the achievement of blissful meditations in this life for a meditator who is diligent, keen, and resolute. So grim are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke. So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

At Sāvatthī. “Possessions, honor, and popularity are grim … Devadatta split the Saṅgha because his mind was overcome and overwhelmed by possessions, honor, and popularity. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim … Devadatta cut off his skillful root because his mind was overcome and overwhelmed by possessions, honor, and popularity. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim … Devadatta cut off his skillful quality because his mind was overcome and overwhelmed by possessions, honor, and popularity. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim … Devadatta cut off his bright quality because his mind was overcome and overwhelmed by possessions, honor, and popularity. So grim are possessions, honor, and popularity. …”

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: “Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

It’s like a banana plant …

or a bamboo …

or a reed, all of which bear fruit to their own ruin and downfall …

It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall. So grim are possessions, honor, and popularity. That’s how you should train.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“The banana plant is destroyed by its own fruit, as are the bamboo and the reed. Honor destroys a reprobate, as pregnancy destroys a mule.”

Near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Prince Ajātasattu was going with five hundred carts at daybreak and dusk to attend on Devadatta, presenting him with an offering of five hundred servings of food. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Prince Ajātasattu is going with five hundred carts at daybreak and dusk to attend on Devadatta, presenting him with an offering of five hundred servings of food.” “Mendicants, don’t envy Devadatta’s possessions, honor, and popularity. As long as Prince Ajātasattu goes with five hundred carts at daybreak and dusk to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities.

If they were to lance a boil on a wild dog’s nose, it would get even wilder. In the same way, as long as Prince Ajātasattu goes with five hundred carts at daybreak and dusk to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities. So grim are possessions, honor, and popularity. …”

At Sāvatthī. “Possessions, honor, and popularity are grim, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke. When I’ve comprehended the mind of a certain individual, I understand: ‘This venerable would not tell a deliberate lie even for the sake of their mother.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity. So grim are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke. So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

At Sāvatthī. “Possessions, honor, and popularity are grim, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke. When I’ve comprehended the mind of a certain individual, I understand: ‘This venerable would not tell a deliberate lie even for the sake of their father.’ …” (Tell in full as in SN 17.37.) “‘… brother.’ …” “‘… sister.’ …” “‘… son.’ …” “‘… daughter.’ …” “‘… wife.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity. So grim are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke. So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

The Linked Discourses on possessions, honor, and popularity are complete.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“What do you think, Rāhula? Is the eye permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.”

“Is the ear permanent or impermanent?” “Impermanent, sir.” … “Is the nose permanent or impermanent?” “Impermanent, sir.” … “Is the tongue permanent or impermanent?” “Impermanent, sir.” … “Is the body permanent or impermanent?” “Impermanent, sir.” … “Is the mind permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.”

“Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. Being disillusioned, desire fades away. When desire fades away they’re freed. 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.’” (The ten discourses of this series should be told in full the same way.)

At Sāvatthī. “What do you think, Rāhula? Are sights permanent or impermanent?” “Impermanent, sir.” … “… sounds … smells … tastes … touches … Are ideas permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas. Being disillusioned, desire fades away. …”

At Sāvatthī. “What do you think, Rāhula? Is eye consciousness permanent or impermanent?” “Impermanent, sir.” … “… ear consciousness … nose consciousness … tongue consciousness … body consciousness … Is mind consciousness permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Being disillusioned, desire fades away. …”

At Sāvatthī. “What do you think, Rāhula? Is eye contact permanent or impermanent?” “Impermanent, sir.” … “… ear contact … nose contact … tongue contact … body contact … Is mind contact permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. Being disillusioned, desire fades away. …”

At Sāvatthī. “What do you think, Rāhula? Is feeling born of eye contact permanent or impermanent?” “Impermanent, sir.” … “… feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … Is feeling born of mind contact permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with feeling born of eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. …”

At Sāvatthī. “What do you think, Rāhula? Is perception of sights permanent or impermanent?” “Impermanent, sir.” … “… perception of sounds … perception of smells … perception of tastes … perception of touches … Is perception of ideas permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with the perception of sights, sounds, smells, tastes, touches, and ideas. …”

At Sāvatthī. “What do you think, Rāhula? Is intention regarding sights permanent or impermanent?” “Impermanent, sir.” … “… intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … Is intention regarding ideas permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with intention regarding sights, sounds, smells, tastes, touches, and ideas. …”

At Sāvatthī. “What do you think, Rāhula? Is craving for sights permanent or impermanent?” “Impermanent, sir.” … “… craving for sounds … craving for smells … craving for tastes … craving for touches … Is craving for ideas permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with craving for sights, sounds, smells, tastes, touches, and ideas. …”

At Sāvatthī. “What do you think, Rāhula? Is the earth element permanent or impermanent?” “Impermanent, sir.” … “… the water element … the fire element … the air element … the space element … Is the consciousness element permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with the earth element, water element, fire element, air element, space element, and consciousness element …”

At Sāvatthī. “What do you think, Rāhula? Is form permanent or impermanent?” “Impermanent, sir.” … “… feeling … perception … choices … Is consciousness permanent or impermanent?” “Impermanent, sir.” … “Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. 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.’”

So I have heard. At one time the Buddha was staying near Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “What do you think, Rāhula? Is the eye permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “… the ear … the nose … the tongue … the body … Is the mind permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. Being disillusioned, desire fades away. When desire fades away they’re freed. 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.’” (The ten discourses of this series should be told in full the same way.)

At Sāvatthī. “What do you think, Rāhula? Are sights permanent or impermanent?” “Impermanent, sir.” … “… sounds … smells … tastes … touches … ideas …”

“… eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness …”

“… eye contact … ear contact … nose contact … tongue contact … body contact … mind contact …”

“… feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact …”

“… perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of ideas …”

“… intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding ideas …”

“… craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for ideas …”

“… the earth element … the water element … the fire element … the air element … the space element … the consciousness element …”

“… form … feeling … perception … choices … Is consciousness permanent or impermanent?” “Impermanent, sir.” … “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?” “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs.”

At Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how does one know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed?” “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

One truly sees any kind of feeling … perception … choices … One truly sees any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. That’s how to know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed.”

The Linked Discourses with Rāhula are complete.

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 Mark and Venerable Mahāmoggallāna were staying on the Vulture’s Peak Mountain. Then Mahāmoggallāna robed up in the morning and, taking his bowl and robe, went to Mark and said to him, “Come, Reverend Mark, let’s enter Rājagaha for alms.” “Yes, reverend,” Mark replied. As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. So Mark said to Mahāmoggallāna, “What is the cause, Reverend Moggallāna, what is the reason you smiled?” “Reverend Mark, it’s the wrong time for this question. Ask me when we’re in the Buddha’s presence.”

Then Mark and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from almsround, they went to the Buddha, bowed, and sat down to one side. Mark said to Mahāmoggallāna: “Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. What is the cause, Reverend Moggallāna, what is the reason you smiled?”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air. Vultures, crows, and hawks kept chasing it, pecking, clawing, and stabbing it in the ribs as it screeched in pain. It occurred to me: ‘Oh lord, how incredible, how amazing! That there can be such a sentient being, such a spirit, such an incarnation!’”

Then the Buddha said to the mendicants: “Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing. Formerly, I too saw that being, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering. That being used to be a cattle butcher right here in Rājagaha. As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.” (Tell all these discourses in full like this.)

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a scrap of meat flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screeched in pain. …” … “That being used to be a cattle butcher right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a piece of flesh flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screeched in pain. …” … “That being used to be a bird hunter right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed man flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as he screamed in pain. …” … “That being used to be a sheep butcher right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were swords flying through the air. And those swords kept rising up and falling on his body as he screamed in pain. …” … “That being used to be a pig butcher right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were spears flying through the air. And those spears kept rising up and falling on his body as he screamed in pain. …” … “That being used to be a deer hunter right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were arrows flying through the air. And those arrows kept rising up and falling on his body as he screamed in pain. …” … “That being used to be a punisher right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air. And those needles kept rising up and falling on his body as he screamed in pain. …” … “That being used to be an equerry right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air. The needles bored into his head and out his mouth, into his mouth and out his chest, into his chest and out his belly, into his belly and out his thighs, into his thighs and out his calves, and into his calves and out his feet. And he screamed in pain. …” … “That being used to be an informant right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man with testicles big as pots flying through the air. When he was walking he had to lift his testicles on to his shoulder. And when he sat down, he sat right on them. Vultures, crows, and hawks kept chasing him, pecking and clawing as he screamed in pain. …” … “That being used to be a corrupt village head right here in Rājagaha. …”

So I have heard. At one time near Rājagaha in the Bamboo Grove … “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk over his head in a sewer. …” … “That being used to be an adulterer right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk in a sewer, eating dung with both hands. …” … “That being used to be a nasty brahmin right here in Rājagaha. In the time of the Buddha Kassapa’s dispensation he invited the Saṅgha of mendicants for a meal. He filled a trough with dung and said: ‘My good men, eat as much as you like, and take what’s left.’ …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed woman flying through the air. Vultures, crows, and hawks kept chasing her, pecking and clawing as she screamed in pain. …” … “That woman used to be an adulteress right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a woman stinking and dingy as a catfish flying through the air. Vultures, crows, and hawks kept chasing her, pecking and clawing as she screamed in pain. …” … “That woman used to be a sorceress right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a scorched woman, sooty and sweaty, flying through the air, as she screamed in pain. …” … “That woman used to be the king of Kaliṅga’s chief queen. She was of jealous nature, and poured a brazier of hot coals over her co-wife. …” …

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a headless trunk flying through the air. Its eyes and mouth were on its chest. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screamed in pain. …” … “That being used to be an executioner named Taker right here in Rājagaha. …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a monk flying through the air. His outer robe, bowl, belt, and body were burning, blazing, and glowing as he screamed in pain. …” … “That monk used to be a bad monk in the time of Buddha Kassapa’s dispensation. …”

“I saw a nun flying through the air. Her outer robe was burning …” … “She used to be a bad nun …”

“I saw a trainee nun flying through the air. Her outer robe was burning …” … “She used to be a bad trainee nun …”

“I saw a novice monk flying through the air. His outer robe was burning …” … “He used to be a bad novice monk …”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a novice nun flying through the air. Her outer robe, bowl, belt, and body were burning, blazing, and glowing as she screamed in pain. It occurred to me: ‘Oh lord, how incredible, how amazing! That there can be such a sentient being, such a spirit, such an incarnation!’”

Then the Buddha said to the mendicants: “Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing. Formerly, I too saw that novice nun, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering. That female novice used to be a bad novice nun in the time of the Buddha Kassapa’s dispensation. As a result of that deed she burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now she experiences the residual result of that deed in such an incarnation.”

The Linked Discourses with Mark are complete.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha … said: “Mendicants, the rafters of a bungalow all lean to the peak and meet at the peak, and when the peak is demolished they’re all demolished too. In the same way all unskillful qualities are rooted in ignorance and meet in ignorance, and when ignorance is demolished they’re all demolished too. So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

At Sāvatthī. Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?” “Sir, the great earth is far more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.” “In the same way the sentient beings reborn as humans are few, while those not reborn as humans are many. So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

At Sāvatthī. “Mendicants, those families with many women and few men are easy prey for bandits and grain-jar thieves. In the same way any mendicant who has not developed and cultivated the heart’s release by love is easy prey for non-humans. Those families with few women and many men are hard prey for bandits and grain-jar thieves. In the same way a mendicant who has developed and cultivated the heart’s release by love is hard prey for non-humans. So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

At Sāvatthī. “Mendicants, suppose one person was to give a gift of a hundred cauldrons of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of love, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful. So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

At Sāvatthī. “Mendicants, suppose there was a sharp-pointed spear. And a man came along and thought, ‘With my hand or fist I’ll fold this sharp spear over, crumple it, and bend it back!’ What do you think, mendicants? Is that man capable of doing so?” “No, sir. Why not? Because it’s not easy to fold that sharp spear over, crumple it, and bend it back with the hand or fist. That man will eventually get weary and frustrated.”

“In the same way, suppose a mendicant has developed the heart’s release by love, has cultivated it, made it a vehicle and a basis, kept it up, consolidated it, and properly implemented it. Should any non-human think to overthrow their mind, they’ll eventually get weary and frustrated. So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

At Sāvatthī. “Mendicants, suppose there were four well-trained expert archers with strong bows standing in the four quarters. And a man came along and thought, ‘When these four well-trained expert archers shoot arrows in four quarters, I’ll catch them before they reach the ground, and then I’ll bring them back.’ What do you think, mendicants? Are they qualified to be called ‘a speedster endowed with super-speed’?”

“If he could catch an arrow shot by just one well-trained expert archer before it reaches the ground and bring it back, he’d be qualified to be called ‘a speedster endowed with super-speed’. How much more so arrows shot by four archers!”

“As fast as that man is, the sun and moon are faster. As fast as that man is, as fast as the sun and moon are, and as fast as the deities that run before the sun and moon are, the waning of the life forces is faster. So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

At Sāvatthī. “Once upon a time, mendicants, the Dasārahas had a <em>mridangam</em> drum called the Plugger. When the Plugger cracked, the Dasārahas patched it with another plug. Eventually, there came a time when the old wooden shell for the drumskin disappeared and all that was left of the <em>mridangam</em> Plugger was a mass of plugs. In the same way, in a future time there will be mendicants who won’t want to listen when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.

But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. And that is how the discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—will disappear. So you should train like this: ‘When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited we will want to listen. We will actively listen and try to understand, and we will think those teachings are worth learning and memorizing.’ That’s how you should train.”

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, these days the Licchavis live using wood blocks as pillows, and they exercise diligently and keenly. King Ajātasattu of Magadha, son of the princess of Videha, finds no vulnerability, he’s got no opportunity. But in the future the Licchavis will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. King Ajātasattu of Magadha, son of the princess of Videha, will find a vulnerability and get an opportunity.

These days the mendicants live using wood blocks as pillows, and they meditate diligently and keenly. Māra the Wicked finds no vulnerability, he’s got no opportunity. But in the future the mendicants will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. Māra the Wicked will find a vulnerability and get an opportunity. So you should train like this: ‘We will live using wood blocks as pillows, and we will meditate diligently and keenly.’ That’s how you should train.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain junior mendicant went to visit families too often. The mendicants said to him, “Venerable, don’t go to visit families too often.” But that mendicant, when spoken to by the mendicants, said this, “But these senior mendicants think they can go to visit families, so why can’t I?”

And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

“Once upon a time, mendicants, there was a great lake in the jungle, with bull elephants living nearby. They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them. That was good for their appearance and strength, and wouldn’t result in death or deadly pain. The young calves, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them. That was not good for their appearance and strength, and resulted in death or deadly pain.

In the same way, there are senior mendicants who robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. That’s good for their appearance and strength, and doesn’t result in death or deadly pain. Junior mendicants, following the example of the senior mendicants, robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. That’s not good for their appearance and strength, and results in death or deadly pain. So you should train like this: ‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’ That’s how you should train.”

At Sāvatthī. Now at that time a certain mendicant had relations with families too often. The mendicants said to him, “Venerable, don’t have relations with families too often.” But that mendicant, when spoken to by the mendicants, did not stop. And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said: