Saṃyutta Nikāya (Linked Discourses)

“Reverend Sāriputta, in this teaching and training, what is hard to do?” “Going forth, reverend, is hard to do in this teaching and training.” “But what’s hard to do for someone who has gone forth?” “When you’ve gone forth it’s hard to be satisfied.” “But what’s hard to do for someone who is satisfied?” “When you’re satisfied, it’s hard to practice in line with the teaching.” “But if a mendicant practices in line with the teaching, will it take them long to become a perfected one?” “Not long, reverend.” The Linked Discourses with Jambukhādaka are complete.

At one time Venerable Sāriputta was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges River. Then the wanderer Sāmaṇḍaka 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.”

(Tell in full as the Linked Discourses with Jambukhādaka.)

“Reverend Sāriputta, in this teaching and training, what is hard to do?” “Going forth, reverend, is hard to do in this teaching and training.” “But what’s hard to do for someone who has gone forth?” “When you’ve gone forth it’s hard to be satisfied.” “But what’s hard to do for someone who is satisfied?” “When you’re satisfied, it’s hard to practice in line with the teaching.” “But if a mendicant practices in line with the teaching, will it take them long to become a perfected one?” “Not long, reverend.” The Linked Discourses with Sāmaṇḍaka are complete.

At one time Venerable Mahāmoggallāna 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 the “first absorption”. What is the first absorption?’ It occurred to me: ‘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 called the first absorption.’ And so … I was entering and remaining in the first absorption. While I was in that meditation, perception and focus accompanied by sensual pleasures beset me.

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

“They speak of this thing called the ‘second absorption’. What is the second absorption? 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 the second absorption.’ And so … I was entering and remaining in the second absorption. 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 the second absorption, brahmin! Settle your mind in the second absorption; unify your mind and immerse it in the second absorption.’ And so, after some time … 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.”

“They speak of this thing called the ‘third absorption’. What is the third absorption? It occurred to me: ‘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 called the third absorption.’ And so … I was entering and remaining in the third absorption. While I was in that meditation, perception and focus accompanied by rapture beset me.

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

“They speak of this thing called the ‘fourth absorption’. What is the fourth absorption? It occurred to me: ‘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 the fourth absorption.’ And so … I was entering and remaining in the fourth absorption. While I was in that meditation, perception and focus accompanied by pleasure beset me.

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

“They speak of this thing called the ‘dimension of infinite space’. What is the dimension of infinite space? It occurred to me: ‘It’s when a mendicant, going totally beyond perceptions of form, with the disappearance 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 called the dimension of infinite space.’ And so … I was entering and remaining in the dimension of infinite space. While I was in that meditation, perception and focus accompanied by forms beset me.

Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of infinite space, brahmin! Settle your mind in the dimension of infinite space; unify your mind and immerse it in the dimension of infinite space.’ And so, after some time … I entered and remained in the dimension of infinite space. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

“They speak of this thing called the ‘dimension of infinite consciousness’. What is the dimension of infinite consciousness? It occurred to me: ‘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 called the dimension of infinite consciousness.’ And so … I was entering and remaining in the dimension of infinite consciousness. While I was in that meditation, perception and focus accompanied by the dimension of infinite space beset me.

Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of infinite consciousness, brahmin! Settle your mind in the dimension of infinite consciousness; unify your mind and immerse it in the dimension of infinite consciousness.’ And so, after some time … I entered and remained in the dimension of infinite consciousness. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

“They speak of this thing called the ‘dimension of nothingness’. What is the dimension of nothingness? It occurred to me: ‘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 called the dimension of nothingness.’ And so … I was entering and remaining in the dimension of nothingness. While I was in that meditation, perception and focus accompanied by the dimension of infinite consciousness beset me.

Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of nothingness, brahmin! Settle your mind in the dimension of nothingness; unify your mind and immerse it in the dimension of nothingness.’ And so, after some time … I entered and remained in the dimension of nothingness. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

“They speak of this thing called the ‘dimension of neither perception nor non-perception’. What is the dimension of neither perception nor non-perception? It occurred to me: ‘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 called the dimension of neither perception nor non-perception.’ And so … I was entering and remaining in the dimension of neither perception nor non-perception. While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me.

Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of neither perception nor non-perception, brahmin! Settle your mind in the dimension of neither perception nor non-perception; unify your mind and immerse it in the dimension of neither perception nor non-perception.’ And so, after some time … I entered and remained in the dimension of neither perception nor non-perception. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

“They speak of this thing called the ‘signless immersion of the heart’. What is the signless immersion of the heart? It occurred to me: ‘It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless immersion of the heart.’ And so … I was entering and remaining in the signless immersion of the heart. While I was in that meditation, my consciousness followed after signs.

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

And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:

“Lord of gods, it’s good to go for refuge to the Buddha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It’s good to go for refuge to the teaching. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It’s good to go for refuge to the Saṅgha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“My good Moggallāna, it’s good to go for refuge to the Buddha … the teaching … the Saṅgha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

Then Sakka, lord of gods, with six hundred deities … Then Sakka, lord of gods, with seven hundred deities … Then Sakka, lord of gods, with eight hundred deities … Then Sakka, lord of gods, with eighty thousand deities …

Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:

“Lord of gods, it’s good to have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

It’s good to have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

It’s good to have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

It’s good to have the ethical conduct that’s loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“My good Moggallāna, it’s good to have experiential confidence in the Buddha …

the teaching …

the Saṅgha …

and to have the ethical conduct that’s loved by the noble ones … It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

Then Sakka, lord of gods, with six hundred deities … Then Sakka, lord of gods, with seven hundred deities … Then Sakka, lord of gods, with eight hundred deities … Then Sakka, lord of gods, with eighty thousand deities …

Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:

“Lord of gods, it’s good to go for refuge to the Buddha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. They surpass other gods in ten respects: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

It’s good to go for refuge to the teaching …

It’s good to go for refuge to the Saṅgha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. They surpass other gods in ten respects: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.”

“My good Moggallāna, it’s good to go for refuge to the Buddha …”

Then Sakka, lord of gods, with six hundred deities … Then Sakka, lord of gods, with seven hundred deities … Then Sakka, lord of gods, with eight hundred deities … Then Sakka, lord of gods, with eighty thousand deities …

Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:

“Lord of gods, it’s good to have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha … teacher of gods and humans, awakened, blessed.’ It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. They surpass other gods in ten respects: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

It’s good to have experiential confidence in the teaching …

It’s good to have experiential confidence in the Saṅgha …

It’s good to have the ethical conduct that’s loved by the noble ones …”

“My good Moggallāna, it’s good to have experiential confidence in the Buddha …”

Then Sakka, lord of gods, with six hundred deities … Then Sakka, lord of gods, with seven hundred deities … Then Sakka, lord of gods, with eight hundred deities … Then Sakka, lord of gods, with eighty thousand deities …

Then the godling Candana …

the godling Suyāma …

the godling Santusita …

the godling Sunimmita …

the godling Vasavatti …

(Tell in full as in the Discourse With Sakka.)

The Linked Discourses on Moggallāna are complete.

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them: “Reverends, the ‘fetter’ and the ‘things that tighten the fetters’: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” Some senior mendicants answered like this: “Reverends, the ‘fetter’ and the ‘things that tighten the fetters’: these things differ in both meaning and phrasing.” But some senior mendicants answered like this: “Reverends, the ‘fetter’ and the ‘things that tighten the fetters’ mean the same thing; they differ only in the phrasing.”

Now at that time the householder Citta had arrived at Migapathaka on some business. He heard about what those senior mendicants were discussing.

So he went up to them, bowed, sat down to one side, and said to them, “Sirs, I heard that you were discussing whether the ‘fetter’ and the ‘things that tighten the fetters’ differ in both meaning and phrasing, or whether they mean the same thing, and differ only in the phrasing.” “That’s right, householder.”

“Sirs, the ‘fetter’ and the ‘things that tighten the fetters’: these things differ in both meaning and phrasing. Well then, sirs, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?” “No, householder. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.” “In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.” “You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.”

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me?” They consented with silence. Knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving. Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.

Then Citta went up to them, bowed, sat down to one side, and asked the senior venerable, “Honorable Senior, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?” When he said this, the senior venerable kept silent. For a second time … And for a third time, Citta asked him, “Honorable Senior, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?” And a second time and a third time the senior venerable kept silent.

Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable, “Honorable Senior, may I answer Citta’s question?” “Answer it, Reverend Isidatta.” “Householder, is this your question: ‘They speak of “the diversity of elements”. In what way did the Buddha speak of the diversity of elements?’” “Yes, sir.” “This is the diversity of elements spoken of by the Buddha. The eye element, the sights element, the eye consciousness element … The mind element, the idea element, the mind consciousness element. This is how the Buddha spoke of the diversity of elements.”

Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left. Then the senior venerable said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.”

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me?” They consented with silence. Then, knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving. Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.

So he went up to them, bowed, sat down to one side, and said to the senior venerable: “Honorable Senior, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in ‘The Divine Net’. When what exists do these views come to be? When what doesn’t exist do these views not come to be?”

When he said this, the senior venerable kept silent. For a second time … And for a third time, Citta said to him: “Honorable Senior, there are many different views that arise in the world. … When what exists do these views come to be? When what doesn’t exist do these views not come to be?” And a second time and a third time the senior venerable kept silent.

Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable, “Honorable Senior, may I answer Citta’s question?” “Answer it, Reverend Isidatta.” “Householder, is this your question: ‘There are many different views that arise in the world … When what exists do these views come to be? When what doesn’t exist do these views not come to be?’” “Yes, sir.” “Householder, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in ‘The Divine Net’. These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be.”

“But sir, how does substantialist view come about?” “It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.”

“But sir, how does substantialist view not come about?” “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.”

“Sir, where has Master Isidatta come from?” “I come from Avanti, householder.” “Sir, there’s a friend of mine named Isidatta who I’ve never met. He’s gone forth from a good family in Avanti. Have you met him?” “Yes, householder.” “Sir, where is that venerable now staying?” When he said this, Isidatta kept silent. “Sir, are you that Isidatta?” “Yes, householder.” “Sir, I hope Master Isidatta is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Isidatta is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.” “That’s nice of you to say, householder.”

Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left. Then the senior venerable said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.” But Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me in my milkshed?” They consented with silence. Then, knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving. Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s milkshed, and sat down on the seats spread out.

Then Citta served and satisfied the senior mendicants with his own hands with delicious milk-rice made with ghee. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left. Citta instructed that the leftovers of the food be distributed, then followed behind the senior mendicants. Now at that time it was boiling hot. And those senior mendicants walked along as if their bodies were melting, as happens after a meal.

Now at that time Venerable Mahaka was the most junior mendicant in that Saṅgha. Then Venerable Mahaka said to the senior venerable, “Wouldn’t it be nice, Honorable Senior, if a cool wind blew, a cloud canopy formed, and a gentle rain drizzled down?”

“It would indeed be nice, Reverend Mahaka.” Then Mahaka used his psychic power to will that a cool wind would blow, a cloud canopy would form, and a gentle rain would drizzle down. Then Citta thought, “The most junior mendicant in this Saṅgha has such psychic power!” When they reached the monastery, Mahaka said to the senior venerable, “Honorable Senior, is that sufficient?” “That’s sufficient, Reverend Mahaka, you’ve done enough and offered enough.” Then the senior mendicants entered their dwellings, and Mahaka entered his own dwelling.

Then Citta went up to Mahaka, bowed, sat down to one side, and said to him, “Sir, please show me a superhuman demonstration of psychic power.” “Well, then, householder, place your upper robe on the porch and spread a handful of grass on it.” “Yes, sir,” replied Citta, and did as he was asked. Mahaka entered his dwelling and latched the door. Then he used his psychic power to will that a flame shoot out through the keyhole and the chink in the door-panel, and it burned up the grass but not the upper robe. Then Citta shook out his upper robe and stood to one side, shocked and awestruck. Mahaka left his dwelling and said to Citta, “Is that sufficient, householder?”

“That’s sufficient, sir, you’ve done enough and offered enough. I hope Master Mahaka is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Mahaka is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.” “That’s nice of you to say, householder.” But Mahaka set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Kāmabhū, bowed, and sat down to one side. Kāmabhū said to him,

“Householder, there is this saying:

‘With faultless parts and white canopy, the one-spoked chariot rolls on. See it come, untroubled, with stream cut, unbound.’

How should we see the detailed meaning of this brief statement?” “Sir, was this spoken by the Buddha?” “Yes, householder.” “Well then, sir, please wait a while as I consider the meaning of this.” Then after staying silent for a while, Citta said to Kāmabhū:

“Sir, ‘faultless parts’ is a term for ethics. ‘White canopy’ is a term for freedom. ‘One spoke’ is a term for mindfulness. ‘Rolls on’ is a term for going forward and coming back. ‘Chariot’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Greed, hate, and delusion are troubles. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That’s why a mendicant who has ended the defilements is called ‘untroubled’. ‘The one who comes’ is a term for the perfected one. ‘Stream’ is a term for craving. A mendicant who has ended the defilements has given this up, cut it off at the root, made it like a palm stump, and obliterated it, so it’s unable to arise in the future. That’s why a mendicant who has ended the defilements is said to have ‘cut the stream’. Greed, hate, and delusion are bonds. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That’s why a mendicant who has ended the defilements is called ‘unbound’. So, sir, that’s how I understand the detailed meaning of what the Buddha said in brief:

‘With faultless parts and white canopy, the one-spoked chariot rolls on. See it come, untroubled, with stream cut, unbound.’”

“You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.”

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him: “Sir, how many processes are there?” “Householder, there are three processes. The physical process, the verbal process, and the mental process.” Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question: “But sir, what is the physical process? What’s the verbal process? What’s the mental process?” “Breathing is a physical process. Placing the mind and keeping it connected are a verbal process. Perception and feeling are a mental process.”

Saying “Good, sir,” he asked another question: “But sir, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?” “Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process. First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.”

Saying “Good, sir,” he asked another question: “But sir, how does someone attain the cessation of perception and feeling?” “A mendicant who is entering such an attainment does not think: ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

Saying “Good, sir,” he asked another question: “But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: the physical, verbal, or mental process?” “The verbal process ceases first, then physical, then mental.”

Saying “Good, sir,” he asked another question: “What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?” “When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”

Saying “Good, sir,” he asked another question: “But sir, how does someone emerge from the cessation of perception and feeling?” “A mendicant who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

Saying “Good, sir,” he asked another question: “But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: the physical, verbal, or mental process?” “The mental process arises first, then physical, then verbal.”

Saying “Good, sir,” he asked another question: “But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?” “They experience three kinds of contact: emptiness, signless, and undirected contacts.”

Saying “Good, sir,” he asked another question: “But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?” “Their mind slants, slopes, and inclines to seclusion.”

Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question: “But sir, how many things are helpful for attaining the cessation of perception and feeling?” “Well, householder, you’ve finally asked what you should have asked first! Nevertheless, I will answer you. Two things are helpful for attaining the cessation of perception and feeling: serenity and discernment.”

At one time Venerable Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him: “Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” “Sir, there is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing.

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