Saṃyutta Nikāya (Linked Discourses)

He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

“Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct. In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. I’ve explained the teaching in all these different ways. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words. I’ve explained the teaching in all these different ways. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.

There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when, 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 a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. This is a pleasure that is finer than that.

It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’ When wanderers of other religions say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”

“Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. I’ve taught the Dhamma with all these explanations. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words. I’ve taught the Dhamma with all these explanations. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.

There are these five kinds of sensual stimulation. … It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’ Mendicants, when wanderers of other religions say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then the wanderer Moḷiyasīvaka went up to 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: “Worthy Gotama, there are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’ What does the worthy Gotama say about this?”

“Sīvaka, some feelings stem from bile disorders. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.

Some feelings stem from phlegm disorders … wind disorders … their conjunction … change in weather … not taking care of yourself … exertion … Some feelings are the result of past deeds. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.”

When he said this, the wanderer Moḷiyasīvaka said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

“Bile, phlegm, and wind, their conjunction, and the weather, not taking care of yourself, exertion, and the result of deeds is the eighth.”

“Mendicants, I will teach you an exposition of the teaching on the hundred and eight. Listen … And what is the exposition of the teaching on the hundred and eight? Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.

And what are the two feelings? Physical and mental. These are called the two feelings. And what are the three feelings? Pleasant, painful, and neutral feelings. … And what are the five feelings? The faculties of pleasure, pain, happiness, sadness, and equanimity. … And what are the six feelings? Feeling born of eye contact … ear contact … nose contact … tongue contact … body contact … mind contact. … And what are the eighteen feelings? There are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. … And what are the thirty-six feelings? Six kinds of domestic happiness and six kinds of renunciate happiness. Six kinds of domestic sadness and six kinds of renunciate sadness. Six kinds of domestic equanimity and six kinds of renunciate equanimity. … And what are the hundred and eight feelings? Thirty six feelings in the past, future, and present. These are called the hundred and eight feelings. This is the exposition of the teaching on the hundred and eight.”

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

“Mendicant, there are these three feelings: pleasant, painful, and neutral. These are called feelings. Feeling originates from contact. Craving is the practice that leads to the origin of feeling. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape.”

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?’ Then it occurred to me: ‘There are these three feelings: pleasant, painful, and neutral. These are called feelings. Feeling originates from contact. Craving is the practice that leads to the origin of feeling … Removing and giving up desire and greed for feeling: this is its escape.’”

“‘These are the feelings.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This is the origin of feeling.’ … ‘This is the practice that leads to the origin of feeling.’ … ‘This is the cessation of feeling.’ … ‘This is the practice that leads to the cessation of feeling.’ … ‘This is the gratification of feeling.’ … ‘This is the drawback of feeling.’ … ‘This is the escape from feeling.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” “Mendicants, there are these three feelings. pleasant, painful, and neutral. These are called feelings. Feeling originates from contact. Craving is the practice that leads to the origin of feeling. When contact ceases, feeling ceases. … Removing and giving up desire and greed for feeling: this is its escape.”

“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. There are ascetics and brahmins who don’t truly understand these three feelings’ gratification, drawback, and escape. 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 these three feelings’ gratification, drawback, and escape. 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.”

“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. There are ascetics and brahmins who don’t truly understand these three feelings’ origin, disappearance, gratification, drawback, and escape. … There are ascetics and brahmins who do truly understand …”

“Mendicants, there are ascetics and brahmins who don’t understand feeling, its origin, its cessation, and the practice that leads to its cessation. … There are ascetics and brahmins who do understand …”

“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feelings. These are the three feelings.”

“Mendicants, there is rapture of the flesh, rapture not of the flesh, and rapture even more spiritual than that not of the flesh. There is pleasure of the flesh, pleasure not of the flesh, and pleasure even more spiritual than that not of the flesh. There is equanimity of the flesh, equanimity not of the flesh, and equanimity even more spiritual than that not of the flesh. There is liberation of the flesh, liberation not of the flesh, and liberation even more spiritual than that not of the flesh. And what is rapture of the flesh? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The rapture that arises from these five kinds of sensual stimulation is called rapture of the flesh.

And what is rapture not of the flesh? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain 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 rapture not of the flesh.

And what is rapture even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, rapture arises. This is called rapture even more spiritual than that not of the flesh.

And what is pleasure of the flesh? Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called pleasure of the flesh.

And what is pleasure not of the flesh? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain 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. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is called pleasure not of the flesh.

And what is pleasure even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, pleasure and happiness arises. This is called pleasure even more spiritual than that not of the flesh.

And what is equanimity of the flesh? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The equanimity that arises from these five kinds of sensual stimulation is called equanimity of the flesh.

And what is equanimity not of the flesh? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called equanimity not of the flesh.

And what is equanimity even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, equanimity arises. This is called equanimity even more spiritual than that not of the flesh.

And what is liberation of the flesh? Liberation connected with form is liberation of the flesh.

And what is liberation not of the flesh? Liberation connected with the formless is liberation not of the flesh.

And what is liberation even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, liberation arises. This is called liberation even more spiritual than that not of the flesh.”

The Linked Discourses on feelings are complete.

“Mendicants, when a lady has five factors she is extremely undesirable to a man. What five? She’s not attractive, wealthy, or ethical; she’s idle, and she doesn’t beget children. When a lady has these five factors she is extremely undesirable to a man. When a lady has five factors she is extremely desirable to a man. What five? She’s attractive, wealthy, and ethical; she’s deft and tireless, and she begets children. When a lady has these five factors she is extremely desirable to a man.”

“Mendicants, when a man has five factors he is extremely undesirable to a lady. What five? He’s not attractive, wealthy, or ethical; he’s idle, and he doesn’t beget children. When a man has these five factors he is extremely undesirable to a lady. When a man has five factors he is extremely desirable to a lady. What five? He’s attractive, wealthy, and ethical; he’s deft and tireless, and he begets children. When a man has these five factors he is extremely desirable to a lady.”

“Mendicants, there are these five kinds of suffering that particularly apply to ladies. They’re undergone by ladies and not by men. What five? Firstly, a lady, while still young, goes to live with her husband’s family and is separated from her relatives. This is the first kind of suffering that particularly applies to ladies. Furthermore, a lady undergoes the menstrual cycle. This is the second kind of suffering that particularly applies to ladies. Furthermore, a lady undergoes pregnancy. This is the third kind of suffering that particularly applies to ladies. Furthermore, a lady gives birth. This is the fourth kind of suffering that particularly applies to ladies. Furthermore, a lady provides services for a man. This is the fifth kind of suffering that particularly applies to ladies. These are the five kinds of suffering that particularly apply to ladies. They’re undergone by ladies and not by men.”

“Mendicants, when ladies have three qualities, when their body breaks up, after death, they are mostly reborn in a place of loss, a bad place, the underworld, hell. What three? A lady lives at home with heart full of the stain of stinginess in the morning, jealousy in the afternoon, and sexual desire in the evening. When ladies possess these three qualities, when their body breaks up, after death, they are mostly reborn in a place of loss, a bad place, the underworld, hell.”

Then Venerable Anuruddha went up to the Buddha, sat down to one side, and said to him: “Sometimes, sir, with my clairvoyance that is purified and superhuman, I see that a female—when her body breaks up, after death—is reborn in a place of loss, a bad place, the underworld, hell. How many qualities do ladies have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”

“Anuruddha, when ladies have five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What five? They’re faithless, shameless, imprudent, irritable, and witless. When ladies possess these five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”

“… They’re faithless, shameless, imprudent, acrimonious, and witless. …”

“… They’re faithless, shameless, imprudent, jealous, and witless. …”

“… They’re faithless, shameless, imprudent, stingy, and witless. …”

“… They’re faithless, shameless, imprudent, adulterous, and witless. …”

“… They’re faithless, shameless, imprudent, unethical, and witless. …”

“… They’re faithless, shameless, imprudent, unlearned, and witless. …”

“… They’re faithless, shameless, imprudent, lazy, and witless. …”

“… They’re faithless, shameless, imprudent, unmindful, and witless. …”

“Anuruddha, when ladies have five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. When ladies possess these five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”

Then Venerable Anuruddha went up to the Buddha … and asked him, “Sometimes, sir, with my clairvoyance that is purified and superhuman, I see that a female—when her body breaks up, after death—is reborn in a good place, a heavenly realm. How many qualities do ladies have so that they’re reborn in a good place, a heavenly realm?”

“Anuruddha, when ladies have five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. What five? They’re faithful, conscientious, prudent, loving, and wise. When ladies possess these five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.”

“… They’re faithful, conscientious, prudent, free of acrimony, and wise. …”

“… They’re faithful, conscientious, prudent, free of jealousy, and wise. …”

“… They’re faithful, conscientious, prudent, free of stinginess, and wise. …”

“… They’re faithful, conscientious, prudent, not adulterous, and wise. …”

“… They’re faithful, conscientious, prudent, ethical, and wise. …”

“… They’re faithful, conscientious, prudent, learned, and wise. …”

“… They’re faithful, conscientious, prudent, energetic, and wise. …”

“… They’re faithful, conscientious, prudent, mindful, and wise. …”

“Anuruddha, when ladies have five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. When ladies possess these five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.”

“Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a lady. A lady living at home with these five qualities is self-assured.”

“Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a lady. A lady living at home with these five powers has her husband under her thumb.”

“Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a lady. A lady with these five powers lives having mastered her husband.”

“Mendicants, by means of one power a man lives having mastered a lady. By means of what one power? When a lady has been mastered by the power of authority, her powers of attractiveness, wealth, relatives, children, and ethical behavior do not avail her.”

“Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. A lady who has the power of attractiveness but not the power of wealth is incomplete in that respect. But when she has the power of attractiveness and the power of wealth she’s complete in that respect. A lady who has the powers of attractiveness and wealth, but not the power of relatives is incomplete in that respect. But when she has the powers of attractiveness, wealth, and relatives she’s complete in that respect. A lady who has the powers of attractiveness, wealth, and relatives, but not the power of children is incomplete in that respect. But when she has the powers of attractiveness, wealth, relatives, and children she’s complete in that respect. A lady who has the powers of attractiveness, wealth, relatives, and children, but not the power of ethical behavior is incomplete in that respect. But when she has the powers of attractiveness, wealth, relatives, children, and ethical behavior she’s complete in that respect. These are the five powers of a lady.”

“Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. If a lady has the power of attractiveness but not that of ethical behavior, the family will send her away, they won’t accommodate her. If a lady has the powers of attractiveness and wealth but not that of ethical behavior, the family will send her away, they won’t accommodate her. If a lady has the powers of attractiveness, wealth, and relatives, but not that of ethical behavior, the family will send her away, they won’t accommodate her. If a lady has the powers of attractiveness, wealth, relatives, and children, but not that of ethical behavior, the family will send her away, they won’t accommodate her. If a lady has the power of ethical behavior but not that of attractiveness, the family will accommodate her, they won’t send her away. If a lady has the power of ethical behavior but not that of wealth, the family will accommodate her, they won’t send her away. If a lady has the power of ethical behavior but not that of relatives, the family will accommodate her, they won’t send her away. If a lady has the power of ethical behavior but not that of children, the family will accommodate her, they won’t send her away. These are the five powers of a lady.”

“Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. It is not because of the powers of attractiveness, wealth, relatives, or children that ladies, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of the power of ethical behavior that ladies, when their body breaks up, after death, are reborn in a good place, a heavenly realm. These are the five powers of a lady.”

“Mendicants, there are five things that are hard to get for ladies who have not made merit. What five? ‘May I be born into a suitable family!’ This is the first thing. ‘Having been born in a suitable family, may I marry into a suitable family!’ This is the second thing. ‘Having been born in a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing. ‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing. ‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I live having mastered my husband!’ This is the fifth thing. These are the five things that are hard to get for ladies who have not made merit.

There are five things that are easy to get for ladies who have made merit. What five? ‘May I be born into a suitable family!’ This is the first thing. ‘Having been born into a suitable family, may I marry into a suitable family!’ This is the second thing. ‘Having been born into a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing. ‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing. ‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I live having mastered my husband!’ This is the fifth thing. These are the five things that are easy to get for ladies who have made merit.”

“Mendicants, a lady living at home with five qualities is self-assured. What five? She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. A lady living at home with these five qualities is self-assured.”

“Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? She grows in faith, ethics, learning, generosity, and wisdom. A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

When she grows in faith and ethics, wisdom, and both generosity and learning— a virtuous laywoman such as she takes on what is essential for herself in this life.”

The Linked Discourses on ladies are complete.

At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Jambukhādaka went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

“Reverend Sāriputta, they speak of this thing called ‘extinguishment’. What is extinguishment?” “Reverend, the ending of greed, hate, and delusion is called extinguishment.” “But, reverend, is there a path and a practice for realizing this extinguishment?” “There is, reverend.” “Well, what is it?” “It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, the practice, for realizing this extinguishment.” “Reverend, this is a fine path, a fine practice, for realizing this extinguishment. Just this much is enough for diligence.”

“Reverend Sāriputta, they speak of this thing called ‘perfection’. What is perfection?” “Reverend, the ending of greed, hate, and delusion is called perfection.” “But, reverend, is there a path and a practice for realizing this perfection?” “There is, reverend.” “Well, what is it?” “It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, the practice, for realizing this perfection.” “Reverend, this is a fine path, a fine practice, for realizing this perfection. Just this much is enough for diligence.”

“Reverend Sāriputta, who in the world have principled speech? Who in the world practice well? Who are the holy ones in the world?” “Reverend, those who teach principles for giving up greed, hate, and delusion have principled speech in the world. Those who practice for giving up greed, hate, and delusion are practicing well in the world. Those who have given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—are holy ones in the world.”

“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?” “There is, reverend.” “Well, what is it?” “It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for giving up that greed, hate, and delusion.” “This is a fine path, a fine practice, for giving up greed, hate, and delusion. Just this much is enough for diligence.”

“Reverend Sāriputta, what’s the goal of leading the spiritual life under the ascetic Gotama?” “The goal of leading the spiritual life under the Buddha is to completely understand suffering.” “But, reverend, is there a path and a practice for completely understanding this suffering?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘gaining solace’. At what point do you gain solace?” “When a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape, at that point they’ve gained solace.” “But, reverend, is there a path and a practice for realizing this solace?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘gaining ultimate solace’. At what point do you gain ultimate solace?” “When a mendicant is freed by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape, at that point they’ve gained ultimate solace.” “But, reverend, is there a path and a practice for realizing this ultimate solace?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘feeling’. What is feeling?” “Reverend, there are three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.” “But reverend, is there a path and a practice for completely understanding these three feelings?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘defilement’. What is defilement?” “Reverend, there are three defilements. The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.” “But, reverend, is there a path and a practice for completely understanding these three defilements?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance?” “Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.” “But, reverend, is there a path and a practice for giving up that ignorance?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘craving’. What is craving?” “Reverend, there are these three cravings. Craving for sensual pleasures, craving for continued existence, and craving for nonexistence. These are the three cravings.” “But, reverend, is there a path and a practice for completely understanding these cravings?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘a flood’. What is a flood?” “Reverend, there are these four floods. The floods of sensuality, desire to be reborn, views, and ignorance. These are the four floods.” “But, reverend, is there a path and a practice for completely understanding these floods?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘grasping’. What is grasping?” “Reverend, there are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. These are the four kinds of grasping.” “But, reverend, is there a path and a practice for completely understanding these four kinds of grasping?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘continued existence’. What is continued existence?” “Reverend, there are these three states of continued existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of continued existence.” “But, reverend, is there a path and a practice for completely understanding these three states of existence?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘suffering’. What is suffering?” “Reverend, there are these three forms of suffering. The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing. These are the three forms of suffering.” “But, reverend, is there a path and a practice for completely understanding these forms of suffering?” “There is.” …

“Reverend Sāriputta, they speak of this thing called ‘substantial reality’. What is substantial reality?” “Reverend, the Buddha said that these five grasping aggregates are substantial reality. That is, form, feeling, perception, choices, and consciousness. The Buddha said that these five grasping aggregates are substantial reality.” “But, reverend, is there a path and a practice for completely understanding this substantial reality?” “There is.” …