Saṃyutta Nikāya (Linked Discourses)

“Once upon a time, mendicants, a cat was standing by an alley or a drain or a dustbin hunting a little mouse, thinking, ‘When that little mouse comes out to feed, I’ll catch it right there and eat it!’ And then that little mouse came out to feed. The cat caught it and hastily swallowed it without chewing. But that little mouse ate its intestines and mesentery, resulting in death and deadly pain.

In the same way, take a certain monk who robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind, resulting in death or deadly pain. For it is death in the training of the Noble One to resign the training and return to a lesser life. And it is deadly pain to commit one of the corrupt offenses for which rehabilitation is possible. So you should train like this: ‘We will enter the village or town for alms guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.’ That’s how you should train.”

At Sāvatthī. “Mendicants, did you hear an old jackal howling at the crack of dawn?” “Yes, sir.” “That old jackal has the disease called mange. Yet it still goes where it wants, stands where it wants, sits where it wants, and lies down where it wants. And the cool breeze still blows on it. A certain person here who claims to follow the Sakyan would be lucky to experience even such an incarnation. So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

At Sāvatthī. “Mendicants, did you hear an old jackal howling at the crack of dawn?” “Yes, sir.” “There might be some gratitude and thankfulness in that old jackal, but there is none in a certain person here who claims to follow the Sakyan. So you should train like this: ‘We will be grateful and thankful. We won’t forget even a small thing done for us.’ That’s how you should train.”

The Linked Discourses with similes are complete.

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

Venerable Mahāmoggallāna said this: “Just now, reverends, as I was in private retreat this thought came to mind: ‘They speak of this thing called “noble silence”. What then is this noble silence?’ It occurred to me: ‘As the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called noble silence.’ And so, as the placing of the mind and keeping it connected were stilled, I was entering and remaining in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. While I was in that meditation, perception and focus accompanied by placing the mind beset me.

Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect noble silence, brahmin! Settle your mind in noble silence; unify your mind and bring it to immersion in noble silence.’ And so, after some time, as the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption … So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

At Sāvatthī. There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

“Just now, reverends, as I was in private retreat this thought came to mind: ‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’ It occurred to me: ‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”

When he said this, Venerable Ānanda said to him, “Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?” “Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think: ‘Oh lord, the illustrious Teacher, so mighty and powerful, has vanished! If the Buddha was to remain for a long time, that would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’” “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time the venerables Sāriputta and Moggallāna were staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Moggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side, and said to Mahāmoggallāna:

“Reverend Moggallāna, your faculties are so very clear, and your complexion is pure and bright. Have you spent the day in a peaceful meditation?” “Reverend, I’ve spent the day in a coarse meditation. But I have had some Dhamma talk.” “Who did you have a Dhamma talk with?” “With the Buddha.” “But Reverend, the Buddha is far away. He’s staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Did you go to him with your psychic power, or did he come to you?” “No reverend, I didn’t go to him with my psychic power, nor did he come to me. Rather, the Buddha cleared his clairvoyance and clairaudience toward me, and I cleared my clairvoyance and clairaudience toward him.” “But what manner of Dhamma talk did you have together?”

“Well, reverend, I said to the Buddha, ‘Sir, they speak of one who is energetic. How is an energetic person defined?’ When I said this, the Buddha said, ‘Moggallāna, it’s when a mendicant lives with energy roused up: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.” That’s how an individual is energetic.’ That’s the Dhamma talk I had together with the Buddha.”

“Reverend, next to Venerable Mahāmoggallāna I’m like a few pieces of gravel next to the Himalayas, the king of mountains. Venerable Mahāmoggallāna is so mighty and powerful he could, if he wished, live on for the proper lifespan.”

“Reverend, next to Venerable Sāriputta I’m like a few grains of salt next to a mound of salt. Venerable Sāriputta has been commended, complimented, and praised by the Buddha:

‘Sāriputta is full of wisdom, ethics, and peace. Even a mendicant who has crossed over might at best equal him.’”

And so these two spiritual giants agreed with each other’s fine words.

At Sāvatthī. Now at that time a certain junior monk, after his meal, on his return from almsround, entered his dwelling, where he adhered to passivity and silence. And he didn’t help the mendicants out when it was time to sew robes. Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

So the Buddha addressed one of the monks, “Please, monk, in my name tell that monk that the Teacher summons him.” “Yes, sir,” that monk replied. He went to that monk and said to him, “Reverend, the Teacher summons you.” “Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, monk, that after your meal, on your return from almsround, you entered your dwelling, where you adhered to passivity and silence, and you didn’t help the mendicants out when it was time to sew robes?” “Sir, I am doing my own work.”

Then the Buddha, knowing that monk’s train of thought, addressed the mendicants: “Mendicants, don’t complain about this monk. This monk gets the four absorptions—blissful meditations in this life that belong to the higher mind—when he wants, without trouble or difficulty. He has realized the supreme culmination of the spiritual path in this very life, and lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

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

“Not by being slack, or with little strength may this be realized—extinguishment, the release from all suffering.

This young monk, this best of men, bears his final body, having vanquished Māra with his legions.”

At Sāvatthī. Then Venerable Sujāta went to the Buddha. The Buddha saw him coming off in the distance, and addressed the mendicants: “This gentleman shines in both ways. He’s attractive, good-looking, lovely, of surpassing beauty. And he has realized the supreme culmination of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“This mendicant truly shines. His heart is upright, he’s unfettered, detached, quenched by not grasping. He bears his final body, having vanquished Māra with his legions.”

At Sāvatthī. Then Venerable Bhaddiya the Dwarf went to the Buddha. The Buddha saw him coming off in the distance, and addressed the mendicants: “Mendicants, do you see this monk coming—ugly, unsightly, deformed, and despised by the mendicants?” “Yes, sir.” “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme culmination of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Geese, herons, and peacocks, elephants and spotted deer— though their bodies are not equal, they all fear the lion.

So it is for humans— if a little person is wise, they’re the truly great one, not the fool with a good body.”

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?” “Sir, it was Venerable Visākha, Pañcāli’s son.”

Then the Buddha said to Visākha: “Good, good, Visākha! It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”

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

“Though an astute person is mixed up with fools, they don’t know unless he speaks. But when he speaks they know, he’s teaching the state free of death.

He should speak and illustrate the teaching, holding up the banner of the seers. Words well spoken are the seers’ banner, for the teaching is the banner of the seers.”

At Sāvatthī. Then Venerable Nanda—the Buddha’s cousin on his mother’s side—dressed in nicely pressed and ironed robes, applied eyeshadow, and took a glazed bowl. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Nanda, as a gentleman who has gone forth out of faith from the lay life to homelessness, it’s not appropriate for you to dress in nicely pressed and ironed robes, apply eyeshadow, and carry a glazed bowl. It’s appropriate for you to stay in the wilderness, eat only almsfood, wear rag robes, and live without concern for sensual pleasures.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“When will I see Nanda in the wilderness, wearing rag robes, feeding on scraps offered by strangers, unconcerned for sensual pleasures?”

Then some time later Venerable Nanda stayed in the wilderness, ate only almsfood, wore rag robes, and lived without concern for sensual pleasures.

At Sāvatthī. Then Venerable Tissa—the Buddha’s cousin on his father’s side—went to the Buddha, bowed, and sat down to one side. He was miserable and sad, with tears flowing. Then the Buddha said to him: “Tissa, why are you sitting there so miserable and sad, with tears flowing?” “Sir, it’s because the mendicants beset me on all sides with sneering and jeering.” “That’s because you admonish others, but don’t accept admonition yourself. As a gentleman who has gone forth out of faith from the lay life to homelessness, it’s not appropriate for you to admonish others without accepting admonition yourself. It’s appropriate for you to admonish others and accept admonition yourself.”

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

“Why are you angry? Don’t be angry! It’s better to not be angry, Tissa. For this spiritual life is lived in order to remove anger, conceit, and denigration.”

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time there was a certain mendicant who was Senior in name only. He lived alone and praised living alone. He entered the village for alms alone, returned alone, sat in private alone, and focussed on walking mindfully alone. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, there’s a certain mendicant who is Senior in name only. He lives alone and praises living alone.”

So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Senior that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Venerable Senior and said to him, “Reverend Senior, the Teacher summons you.” “Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Senior, that you live alone and praise living alone?” “Yes, sir.” “But in what way do you live alone and praise living alone?” “Well, sir, I enter the village for alms alone, return alone, sit in private alone, and focus on walking mindfully alone. That’s how I live alone and praise living alone.”

“That is a kind of living alone, I don’t deny it. But as to how living alone is fulfilled in detail, listen and apply your mind well, I will speak.” “Yes, sir,” he replied. “And how, Senior, is living alone fulfilled in detail? It’s when what’s in the past is given up, what’s in the future is relinquished, and desire and greed for present incarnations is eliminated. That’s how living alone is fulfilled in detail.”

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

“The vanquisher of all, knower of all, so very intelligent, is unsullied in the midst of all things. He’s given up all, freed in the ending of craving: I declare that man to be one who lives alone.”

At Sāvatthī. Then Venerable Mahākappina went to the Buddha. The Buddha saw him coming off in the distance, and addressed the mendicants: “Mendicants, do you see that monk coming—white, thin, with a pointy nose?” “Yes, sir.” “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme culmination of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

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

“The aristocrat is best among people who take clan as the standard. But one accomplished in knowledge and conduct is best among gods and humans.

The sun blazes by day, the moon radiates at night, the aristocrat shines in armor, and the brahmin shines in absorption. But all day and all night, the Buddha blazes with glory.”

At Sāvatthī. Then two mendicants who were companions, protégés of Venerable Mahākappina, went to the Buddha. The Buddha saw them coming off in the distance, and addressed the mendicants: “Mendicants, do you see those monks coming who are companions, protégés of Venerable Mahākappina?” “Yes, sir.” “Those mendicants are very mighty and powerful. It’s not easy to find an attainment that they have not already attained. And they’ve realized the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

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

“These companion mendicants have been together for a long time. The true teaching has brought them together, the teaching proclaimed by the Buddha.

They’ve been well trained by Kappina in the teaching proclaimed by the Noble One. They bear their final body, having vanquished Māra with his legions.”

The Linked Discourses on monks are complete.

The Book of Causality is finished.

So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell. I hardly ever get to see the esteemed mendicants. May the Buddha please advise me and instruct me. It will be for my lasting welfare and happiness.”

“That’s so true, householder! That’s so true, householder! For this body is ailing, swaddled in its shell. If anyone dragging around this body claimed to be healthy even for an hour, what is that but foolishness? So you should train like this: ‘Though my body is ailing, my mind will be healthy.’ That’s how you should train.”

And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him: “Householder, your faculties are so very clear, and your complexion is pure and bright. Did you get to hear a Dhamma talk in the Buddha’s presence today?”

“What else, sir, could it be? Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.” “But with what kind of ambrosial Dhamma talk did the Buddha anoint you?” So Nakula’s father told Sāriputta all that had happened, and said,

“That’s the ambrosial Dhamma talk with which I was anointed by the Buddha.”

“But didn’t you feel the need to ask the Buddha the further question: ‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?” “Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.”

“Well then, householder, listen and apply your mind well, I will speak.” “Yes, sir,” replied Nakula’s father. Sāriputta said this:

“And how is one ailing in body and ailing in mind? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen true persons, and are neither skilled nor trained in the qualities of a true person. They regard form as self, self as having form, form in self, or self in form. They’re obsessed with the thought: ‘I am form, form is mine!’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re obsessed with the thought: ‘I am feeling, feeling is mine!’ But that feeling of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard perception as self, self as having perception, perception in self, or self in perception. They’re obsessed with the thought: ‘I am perception, perception is mine!’ But that perception of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard choices as self, self as having choices, choices in self, or self in choices. They’re obsessed with the thought: ‘I am choices, choices are mine!’ But those choices of theirs decay and perish, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. That’s how one is ailing in body and ailing in mind.

And how is one ailing in body and healthy in mind? 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’re not obsessed with the thought: ‘I am form, form is mine!’ So when that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’ So when that feeling of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

They don’t regard perception as self, self as having perception, perception in self, or self in perception. They’re not obsessed with the thought: ‘I am perception, perception is mine!’ So when that perception of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

They don’t regard choices as self, self as having choices, choices in self, or self in choices. They’re not obsessed with the thought: ‘I am choices, choices are mine!’ So when those choices of theirs decay and perish, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’ So when that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. That’s how an individual is ailing in body and healthy in mind.”

That is what Venerable Sāriputta said. Satisfied, Nakula’s father approved what Sāriputta said.

So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha. Then several mendicants who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, we wish to go to a western land to take up residence there.”

“But mendicants, have you taken leave of Sāriputta?” “No, sir, we haven’t.” “You should take leave of Sāriputta. He’s astute, and supports his spiritual companions, the mendicants.” “Yes, sir,” they replied.

Now at that time Venerable Sāriputta was sitting not far from the Buddha in a clump of golden shower trees. And then those mendicants approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him, “Reverend Sāriputta, we wish to go to a western land to take up residence there. We have taken leave of the Teacher.”

“Reverends, there are those who question a mendicant who has gone abroad— astute aristocrats, brahmins, householders, and ascetics— for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, applied the mind, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuttal and criticism.”

“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.” “Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Sāriputta said this:

“Reverends, there are those who question a mendicant who has gone abroad— astute aristocrats, brahmins, householders, and ascetics— for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ When questioned like this, reverends, you should answer: ‘Reverend, our Teacher explained the removal of desire and lust.’

When you answer like this, such astute people may inquire further: ‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ When questioned like this, reverends, you should answer: ‘Our teacher explains the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

When you answer like this, such astute people may inquire further: ‘But what drawback has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

When you answer like this, such astute people may inquire further: ‘But what benefit has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

If those who acquired and kept unskillful qualities were to live happily in the present life, free of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities. But since those who acquire and keep unskillful qualities live unhappily in the present life, full of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.

If those who embraced and kept skillful qualities were to live unhappily in the present life, full of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities. But since those who embrace and keep skillful qualities live happily in the present life, free of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”

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

So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:

‘After leaving their bastion to migrate without abode, a sage doesn’t get close to anyone in town. Rid of sensual pleasures, not expecting, they wouldn’t get in arguments with people.’

How should we see the detailed meaning of the Buddha’s brief statement?”

“Householder, the form element is a bastion for consciousness. One whose consciousness is shackled by greed for the form element is called a migrant going from bastion to bastion. The feeling element is a bastion for consciousness. One whose consciousness is shackled to greed for the feeling element is called a migrant going from bastion to bastion. The perception element is a bastion for consciousness. One whose consciousness is shackled to greed for the perception element is called a migrant going from bastion to bastion. The choices element is a bastion for consciousness. One whose consciousness is shackled to greed for the choices element is called a migrant going from bastion to bastion. That’s how one is a migrant going from bastion to bastion.

And how is one a migrant with no bastion? The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no bastion. The Realized One has given up any desire, greed, relishing, and craving for the feeling element … the perception element … the choices element … the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no bastion. That’s how one is a migrant with no bastion.

And how is one a migrant going from abode to abode? Shackled to chasing the abodes that are the features of sights, one is called a migrant going from abode to abode. Shackled to chasing the abodes that are the features of sounds … smells … tastes … touches … thoughts, one is called a migrant going from abode to abode. That’s how one is a migrant going from abode to abode.

And how is one a migrant without abode? The Realized One has given up being shackled to chasing the abodes that are the features of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant without abode. The Realized One has given up being shackled to chasing the abodes that are the features of sounds … smells … tastes … touches … ideas. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant without abode. That’s how one is a migrant without abode.

And how does one get close to people in town? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting themselves involved in their business. That’s how one gets close to people in town.

And how does one not get close to people in town? It’s when a mendicant doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting themselves involved in their business. That’s how one doesn’t get close to people in town.

And how is one not rid of sensual pleasures? It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is not rid of sensual pleasures.

And how is one rid of sensual pleasures? It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is rid of sensual pleasures.

And how is one expecting? It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one is expecting.

And how is one not expecting? It’s when someone doesn’t think: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one is not expecting.