Saṃyutta Nikāya (Linked Discourses)

“Suffering, sir.”

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

“No, sir.”

“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to form?” “No, sir.” “Do you consider that the label ‘realized one’ applies to feeling?” … “… perception?” … “… choices?” … “… consciousness?” “No, sir.” “What do you think, Anurādha? Do you consider that the label ‘realized one’ applies in relation to form?” “No, sir.” “Do you consider that the label ‘realized one’ applies apart from form?” “No, sir.” “Do you consider that the label ‘realized one’ applies in relation to feeling?” “… apart from feeling?” … “… in relation to perception?” … “… apart from perception?” … “… in relation to choices?” … “… apart from choices?” … “… in relation to consciousness?” … “… apart from consciousness?” “No, sir.”

“What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?” “No, sir.” “What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?” “No, sir.” “In that case, Anurādha, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare: ‘Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: 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’?” “No, sir.” “Good, good, Anurādha! In the past, as today, what I describe is suffering and the cessation of suffering.”

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went 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, does a realized one still exist after death?” “Reverend, this has not been declared by the Buddha.” “Well then, does a realized one no longer exist after death? … Does a realized one both still exist and no longer exist after death? … Does a realized one neither still exist nor no longer exist after death?” “This too has not been declared by the Buddha.”

“Reverend, when asked these questions, you say that they have not been declared by the Buddha. What’s the cause, what’s the reason why they have not been declared by the Buddha?”

“Reverend, ‘Does a realized one still exist after death?’ is included in form. ‘Does a realized one no longer exist after death?’ is included in form. ‘Does a realized one both still exist and no longer exist after death?’ is included in form. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in form. ‘Does a realized one still exist after death?’ is included in feeling … perception … choices … consciousness. ‘Does a realized one no longer exist after death?’ is included in consciousness. ‘Does a realized one both still exist and no longer exist after death?’ is included in consciousness. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in consciousness. This is the cause, this is the reason why this has not been declared by the Buddha.”

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. … (The same down as far as:) “What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?” “Reverend, not truly knowing and seeing form, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’ Not truly knowing or seeing feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’

Truly knowing and seeing form … feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation, one doesn’t think ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’ This is the cause, this is the reason why this has not been declared by the Buddha.”

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. … (The same down as far as:) “What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?” “Reverend, if you’re not rid of greed, desire, fondness, thirst, passion, and craving for form … feeling … perception … choices … consciousness, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ If you are rid of greed for form … feeling … perception … choices … consciousness, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ This is the cause, this is the reason why this has not been declared by the Buddha.”

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākoṭṭhita, and they greeted each other. When the greetings and polite conversation were over, he sat down to one side and said to Mahākoṭṭhita: “Reverend Koṭṭhita, does a realized one still exist after death?” … “Reverend, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”

“Reverend, if you like, love, and enjoy form, and don’t truly see the cessation of form, you think ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’ If you like, love, and enjoy feeling … perception … choices … consciousness, and don’t truly see the cessation of consciousness, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

If you don’t like, love, and enjoy form … feeling … perception … choices … consciousness, and you truly see the cessation of consciousness, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ This is the cause, this is the reason why this has not been declared by the Buddha.”

“But reverend, could there be another way of explaining why this was not declared by the Buddha?” “There could, reverend. If you like, love, and enjoy existence, and don’t truly see the cessation of continued existence, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ If you don’t like, love, and enjoy existence, and you truly see the cessation of continued existence, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ This too is a way of explaining why this was not declared by the Buddha.”

“But reverend, could there be another way of explaining why this was not declared by the Buddha?” “There could, reverend. If you like, love, and enjoy grasping, and don’t truly see the cessation of grasping, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ If you don’t like, love, and enjoy grasping, and you truly see the cessation of grasping, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ This too is a way of explaining why this was not declared by the Buddha.”

“But reverend, could there be another way of explaining why this was not declared by the Buddha?” “There could, reverend. If you like, love, and enjoy craving, and don’t truly see the cessation of craving, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ If you don’t like, love, and enjoy craving, and you truly see the cessation of craving, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ This too is a way of explaining why this was not declared by the Buddha.”

“But reverend, could there be another way of explaining why this was not declared by the Buddha?” “Seriously, reverend, what more could you want? For one who is freed due to the ending of craving, there is no cycle of rebirths to be found.”

Then the wanderer Vacchagotta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Mahāmoggallāna:

“Worthy Moggallāna, is this right: ‘the cosmos is eternal’?” “Vaccha, this has not been declared by the Buddha.” “Then is this right: ‘the cosmos is not eternal’ … ‘the cosmos is finite’ … ‘the cosmos is infinite’ … ‘the soul and the body are one and the same’ … ‘the soul is one thing, the body another’ … ‘a realized one still exists after death’ … ‘a realized one no longer exists after death’ … ‘a realized one both still exists and no longer exists after death’ … ‘a realized one neither still exists nor no longer exists after death’?” “This too has not been declared by the Buddha.”

“What’s the cause, worthy Moggallāna, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the ascetic Gotama is asked these questions, he does not declare one of these to be true?”

“Vaccha, the wanderers of other religions regard the eye like this: ‘This is mine, I am this, this is my self.’ They regard the ear … nose … tongue … body … mind like this: ‘This is mine, I am this, this is my self.’ That’s why, when asked, they declare one of those answers to be true. The Realized One, the perfected one, the fully awakened Buddha regards the eye like this: ‘This is not mine, I am not this, this is not my self.’ He regards the ear … nose … tongue … body … mind like this: ‘This is not mine, I am not this, this is not my self.’ That’s why, when asked, he does not declare one of those answers to be true.”

Then the wanderer Vacchagotta rose from his seat and went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked the Buddha the same questions, and received the same answers.

He said, “It’s incredible, worthy Gotama, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Mahāmoggallāna and asked him about this matter. And he explained it to me with these words and phrases, just like the worthy Gotama. It’s incredible, worthy Gotama, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

Then the wanderer Vacchagotta 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, is this right: ‘the cosmos is eternal’?” “This has not been declared by me, Vaccha.” … “Then is this right: ‘a realized one neither still exists nor no longer exists after death’?” “This too has not been declared by me.”

“What’s the cause, worthy Gotama, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the worthy Gotama is asked these questions, he does not declare one of these to be true?”

“Vaccha, the wanderers of other religions 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 why, when asked, they declare one of those answers to be true. The Realized One doesn’t regard form as self, self as having form, form in self, or self in form. He doesn’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s why, when asked, he does not declare one of those answers to be true.”

Then the wanderer Vacchagotta rose from his seat and went to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked Mahāmoggallāna the same questions, and received the same answers.

He said, “It’s incredible, worthy Moggallāna, it’s amazing. How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Gotama and asked him about this matter. And he explained it to me with these words and phrases, just like the worthy Moggallāna. It’s incredible, worthy Moggallāna, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

Then the wanderer Vacchagotta 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, a few days ago several ascetics, brahmins, and wanderers who follow various other religions were sitting together in the debating hall, and this discussion came up among them: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

This bamboo-staffed ascetic Gosāla … the Jain ascetic of the Ñātika clan … Sañjaya Belaṭṭhiputta … Pakudha Kaccāyana … Ajita of the hair blanket leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

This ascetic Gotama leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. But as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he doesn’t declare that this one is reborn here, while that one is reborn there. Rather, he declares that they have cut off craving, cast off the fetters, and by rightly comprehending conceit have made an end of suffering.’ I had doubt and uncertainty about that: ‘How on earth can I understand the ascetic Gotama’s teaching?’”

“Vaccha, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter. I describe rebirth for someone who grasps fuel, not for someone who does not. It’s like a fire which only burns with fuel, not without fuel. In the same way I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.”

“But when a flame is blown away by the wind, what does the worthy Gotama say is its fuel then?” “At such a time, I say that it’s fueled by the wind. For the wind is its fuel then.” “But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does the worthy Gotama say is their fuel then?” “When someone who is attached has laid down this body, Vaccha, and has not been reborn in one of the realms, I say they’re fueled by craving. For craving is their fuel then.”

Then the wanderer Vacchagotta 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, does the self survive?” But when he said this, the Buddha kept silent. “Then does the self not survive?” But for a second time the Buddha kept silent. Then the wanderer Vacchagotta rose from his seat and left.

And then, not long after Vacchagotta had left, Venerable Ānanda said to the Buddha: “Sir, why didn’t you answer Vacchagotta’s question?” “Ānanda, when Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’ I would have been siding with the ascetics and brahmins who are eternalists. When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’ I would have been siding with the ascetics and brahmins who are annihilationists. When Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’, would that have facilitated the arising of the knowledge that all things are not-self?” “No, sir.” “When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’, Vacchagotta—who is already confused—would have got even more confused, thinking: ‘It seems that the self that I once had no longer survives.’”

At one time Venerable Sabhiya Kaccāna was staying at Ñātika in the brick house. Then the wanderer Vacchagotta went up to him, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Sabhiya Kaccāna: “Worthy Kaccāna, does a realized one still exist after death?” “Vaccha, this has not been declared by the Buddha.” “Well then, does a realized one no longer exist after death?” “This too has not been declared by the Buddha.”

“Well then, does a realized one both still exist and no longer exist after death?” “This has not been declared by the Buddha.” “Well then, does a realized one neither still exist nor no longer exist after death?” “This too has not been declared by the Buddha.”

“Worthy Kaccāna, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?” “In order to describe him as ‘formed’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without remainder, how could you describe him in any such terms?” “Worthy Kaccāna, how long has it been since you went forth?” “Not long, reverend: three years.” “One who has learned this much in this time, reverend, has learned a lot, who can say what lies ahead!”

The Linked Discourses on undeclared questions are complete.

The Book of the Six Sense Fields is finished.

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

“Mendicants, ignorance leads the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, produces wrong view. Wrong view produces wrong purpose. Wrong purpose produces wrong speech. Wrong speech produces wrong action. Wrong action produces wrong livelihood. Wrong livelihood produces wrong effort. Wrong effort produces wrong mindfulness. Wrong mindfulness produces wrong immersion.

Knowledge leads the attainment of skillful qualities, with conscience and prudence following along. A knowing one, firm in knowledge, produces right view. Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion.”

So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Townsville. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, good friends, companions, and associates are half the spiritual life.”

“Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go. They develop right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

At Sāvatthī. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, good friends, companions, and associates are the whole of the spiritual life.”

“Good, good, Sāriputta! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path?

It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

At Sāvatthī. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the brahmin Jānussoṇi driving out of Sāvatthī in an all-white chariot drawn by mares. The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him. When people saw it they exclaimed, “Wow! That’s a divine vehicle! It’s a vehicle fit for divinity!”

Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding,

“Sir, can you point out a divine vehicle in this teaching and training?”

“I can, Ānanda,” said the Buddha. “These are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.

When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion. When right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.

This is a way to understand how these are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.” That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“Of which the qualities of faith and wisdom are always yoked to the shaft; conscience its draft-pole, mind its strap, mindfulness its careful driver;

the chariot equipped with ethics, its axle absorption, energy its wheel; equanimity and immersion its draft-pole, desirelessness its upholstery;

of which good will, harmlessness, and seclusion are its weaponry; endurance, its shield and armor: to sanctuary from the yoke it rolls—

this, originating in oneself, is the supreme divine vehicle. The attentive leave the world in it, sure of winning the victory.”

At Sāvatthī. Then several mendicants went up to the Buddha … and said to him:

“Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’ Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the goal of leading the spiritual life under me is to completely understand suffering. If wanderers of other religions were to ask you: ‘Is there a path and a practice for completely understanding that suffering?’ You should answer them like this: ‘There is.’

And what is that path? 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 and the practice for completely understanding suffering. When questioned by wanderers of other religions, that’s how you should answer them.”

At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?”

“Mendicant, the spiritual path 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 ending of greed, hate, and delusion. This is the culmination of the spiritual path.”

At Sāvatthī. Then a mendicant went up to the Buddha … and said to him:

“Sir, they speak of ‘the removal of greed, hate, and delusion’. What is this a term for?” “Mendicant, the removal of greed, hate, and delusion is a term for an element of extinguishment. It’s used to speak of the ending of defilements.”

When he said this, the mendicant said to the Buddha: “Sir, they speak of ‘freedom from death’. What is freedom from death? And what is the path that leads to freedom from death?” “The ending of greed, hate, and delusion. This is called freedom from death. The path that leads to freedom from death 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.”

At Sāvatthī. “Mendicants, I will teach and analyze for you the noble eightfold path. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.

And what is right purpose? The purpose of renunciation, good will, and harmlessness. This is called right purpose.

And what is right speech? Refraining from speech that’s false, backbiting, harsh, or nonsensical. This is called right speech.

And what is right action? Refraining from killing living creatures, stealing, and unchastity. This is called right action.

And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.

And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called right effort.

And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called right mindfulness.

And what is right immersion? 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.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.”

At Sāvatthī. “Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood. Why is that? Because the spike is pointing the wrong way. In the same way, a mendicant whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the wrong way.

Suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way. In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the right way.

And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.”

At Sāvatthī. Then the wanderer Nandiya 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, how many things, when developed and cultivated, have extinguishment as their target, destination, and culmination?”

“These eight things, when developed and cultivated, have extinguishment as their target, destination, and culmination. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things, when developed and cultivated, have extinguishment as their target, destination, and culmination.” When he said this, the wanderer Nandiya 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.”

At Sāvatthī. “Mendicants, I wish to go on retreat for a fortnight. No-one should approach me, except the one who brings my almsfood.” “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

Then after a fortnight had passed, the Buddha came out of retreat and addressed the mendicants: “Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. I understand that there’s feeling conditioned by wrong view and feeling conditioned by right view. … There’s feeling conditioned by wrong immersion, and feeling conditioned by right immersion. There’s feeling conditioned by desire. There’s feeling conditioned by thought. There’s feeling conditioned by perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that. There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

At Sāvatthī. “Mendicants, I wish to go on retreat for three months. No-one should approach me, except the one who brings my almsfood.” “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

Then after three months had passed, the Buddha came out of retreat and addressed the mendicants: “Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. I understand that there’s feeling conditioned by wrong view and by the settling of wrong view, by right view and by the settling of right view. … There’s feeling conditioned by wrong immersion and by the settling of wrong immersion, by right immersion and by the settling of right immersion. There’s feeling conditioned by desire and by the settling of desire. There’s feeling conditioned by thought, and by the settling of thought. There’s feeling conditioned by perception, and by the settling of perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that. There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of the one called ‘a trainee’. How is a trainee defined?”

“Mendicant, it’s someone who has a trainee’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how a trainee is defined.”

At Sāvatthī. “Mendicants, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

At Sāvatthī. “Mendicants, these eight things don’t arise to be developed and cultivated apart from the Holy One’s training. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are the eight things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

At Sāvatthī. “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

At Sāvatthī. “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training.”