Saṃyutta Nikāya (Linked Discourses)

That’s why you should practice meditation …”

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants: “Once upon a time, mendicants, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then that person saw an army of four divisions enter a lotus stalk. When he saw this he thought, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’

Then that person entered the city and informed a large crowd, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’ ‘But how is it that you’re mad? How have you lost your mind? And what have you seen that doesn’t exist in the world?’ ‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then I saw an army of four divisions enter a lotus stalk. That’s why I’m mad, that’s why I’ve lost my mind. And that’s what I’ve seen that doesn’t exist in the world.’ ‘Well, my man, you’re definitely mad, you’ve definitely lost your mind. And you’re seeing things that don’t exist in the world.’

But what that person saw was in fact real, not unreal. Once upon a time, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. The defeated and terrified titans entered the citadel of the titans through the lotus stalk only to confuse the gods.

So mendicants, don’t speculate about 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. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

That’s why you should practice meditation …”

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the Buddha said to the mendicants, “Come, mendicants, let’s go to Inspiration Peak for the day’s meditation.” “Yes, sir,” they replied. Then the Buddha together with several mendicants went to Inspiration Peak. A certain mendicant saw the big cliff there and said to the Buddha, “Sir, that big cliff is really big and scary. Is there any other cliff bigger and scarier than this one?” “There is, mendicant.”

“But sir, what is it?” “Mendicant, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. Since they take pleasure in such choices, they continue to make them. Having made choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. Since they don’t take pleasure in such choices, they stop making them. Having stopped making choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they don’t fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

That’s why you should practice meditation …”

“Mendicants, there is a hell called ‘The Great Scorching’. There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. Whatever sound you hear … Whatever odor you smell … Whatever flavor you taste … Whatever touch you feel … Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.”

When he said this, one of the mendicants said to the Buddha, “Sir, that scorching really is mighty, so very mighty. Is there any other scorching more mighty and terrifying than this one?” “There is, mendicant.”

“But sir, what is it?” “Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth … They continue to make such choices … Having made such choices, they burn with the scorching of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth … They stop making such choices … Having stopped making such choices, they don’t burn with the scorching of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

That’s why you should practice meditation …”

“Mendicants, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

It’s as if someone were to say: ‘Before the lower story of a bungalow is built, I will hoist up the upper story.’ That is not possible. In the same way, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

But suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

It’s as if someone were to say: ‘After the lower story of a bungalow is built, I will hoist up the upper story.’ That is possible. In the same way, suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

That’s why you should practice meditation …”

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. He saw several Licchavi youths practicing archery near the town hall. They were shooting arrows from a distance through a small keyhole, shaft after shaft without missing. When he saw this he thought, “These Licchavi youths really are trained, so well trained, in that they shoot arrows from a distance through a small keyhole, shaft after shaft without missing.”

Then Ānanda wandered for alms in Vesālī. 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.

“What do you think, Ānanda? Which is harder and more challenging: to shoot arrows from a distance through a small keyhole, shaft after shaft without missing? Or to take a horsehair split into seven strands and penetrate one tip with another tip?” “It’s more difficult and challenging, sir, to take a horsehair split into seven strands and penetrate one tip with another tip.” “Still, Ānanda, those who truly penetrate suffering, its origin, its cessation, and the path penetrate something tougher than that.

That’s why you should practice meditation …”

“Mendicants, the boundless gloom of interstellar space is so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression.”

When he said this, one of the mendicants said to the Buddha, “Sir, that darkness really is mighty, so very mighty. Is there any other darkness more mighty and terrifying than this one?” “There is, mendicant.”

“But sir, what is it?” “There are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth … They continue to make such choices … Having made such choices, they fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth … They stop making such choices … Having stopped making such choices, they don’t fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

That’s why you should practice meditation …”

“Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. And there was a one-eyed turtle who popped up once every hundred years. What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?” “Only after a very long time, sir, if ever.”

“That one-eyed turtle might poke its neck through the hole in that yoke, but in any case it’d be sooner than a fool fallen to the underworld is reborn as a human being, I say.

Why is that? Because in that place there’s no principled or moral conduct, and no doing what is good and skillful. There they just prey on each other, preying on the weak. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

That’s why you should practice meditation …”

“Mendicants, suppose the earth was entirely covered with water. And a person threw a yoke with a single hole into it. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years. What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?” “It would be an anomaly, sir.”

“That’s how anomalous it is to get reborn as a human being. And that’s how anomalous it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha. And that’s how anomalous it is for the teaching and training proclaimed by a Realized One to shine in the world. And now, mendicants, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world.

That’s why you should practice meditation …”

“Mendicants, suppose a person was to place on Sineru, the king of mountains, seven pebbles the size of mung beans. What do you think, mendicants? Which is more: the seven pebbles the size of mung beans? Or Sineru, the king of mountains?” “Sir, Sineru, the king of mountains, is certainly more. The seven pebbles the size of mung beans are tiny. Compared to Sineru, they don’t count, there’s no comparison, they’re not worth a fraction.” “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such an individual truly understands about suffering, its origin, its cessation, and the path.

That’s why you should practice meditation …”

“Mendicants, suppose Sineru, the king of mountains, was worn away and eroded except seven pebbles the size of mustard seeds. What do you think, mendicants? Which is more: the portion of Sineru, the king of mountains, that has been worn away and eroded? Or the seven pebbles the size of mustard seeds that are left?” “Sir, the portion of Sineru, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to Sineru, they don’t count, there’s no comparison, they’re not worth a fraction.” “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such an individual truly understands about suffering, its origin, its cessation, and the path.

That’s why you should practice meditation …”

Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?” “Sir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.” “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such an individual truly understands about suffering, its origin, its cessation, and the path.

That’s why you should practice meditation …”

“Mendicants, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it. Then a person would pick up some water on the tip of a blade of grass. What do you think, mendicants? Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?” “Sir, the water in the lotus pond is certainly more. The water on the tip of a blade of grass is tiny. Compared to the water in the lotus pond, it doesn’t count, there’s no comparison, it’s not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”

“Mendicants, there are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. Suppose a person was to draw two or three drops of water from such a place. What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the confluence?” “Sir, the water in the confluence is certainly more. The two or three drops drawn out are tiny. Compared to the water in the confluence, it doesn’t count, there’s no comparison, it’s not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”

“Mendicants, there are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. Suppose that water dried up and evaporated except two or three drops. What do you think, mendicants? Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?” “Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the confluence that has dried up and evaporated, it doesn’t count, there’s no comparison, it’s not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”

“Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth. What do you think, mendicants? Which is more: the seven clay balls the size of jujube seeds, or the great earth?” “Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth, they don’t count, there’s no comparison, they’re not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”

“Mendicants, suppose the great earth was worn away and eroded except seven clay balls the size of jujube seeds. What do you think, mendicants? Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?” “Sir, the great earth that has been worn away and eroded is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth that has been worn away and eroded, they don’t count, there’s no comparison, they’re not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”

“Mendicants, suppose a man was to draw up two or three drops of water from the ocean. What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the ocean?” “Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny. Compared to the water in the ocean, it doesn’t count, there’s no comparison, it’s not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”

“Mendicants, suppose the water in the ocean dried up and evaporated except two or three drops. What do you think, mendicants? Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?” “Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the ocean that has dried up and evaporated, it doesn’t count, there’s no comparison, it’s not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”

“Mendicants, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains. What do you think, mendicants? Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?” “Sir, the Himalayas, the king of mountains, is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, they don’t count, there’s no comparison, they’re not worth a fraction.” “In the same way, for a noble disciple … That’s why you should practice meditation …”

“Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except seven pebbles the size of mustard seeds. What do you think, mendicants? Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?” “Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, they don’t count, there’s no comparison, they’re not worth a fraction.” “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such an individual truly understands about suffering, its origin, its cessation, and the path.

That’s why you should practice meditation …”

Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?” “Sir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

“In the same way, the sentient beings reborn as humans are few, while those not reborn as humans are many. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

That’s why you should practice meditation …”

Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?” “Sir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

“In the same way, the sentient beings reborn in central countries are few, while those reborn in the borderlands, among uneducated foreigners, are many. …”

“… the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many. …”

“… the sentient beings who refrain from intoxicants of beer, wine, and liquor, are few, while those who don’t refrain are many. …”

“… the sentient beings born on land are few, while those born in water are many. …”

“… the sentient beings who respect their mothers are few, while those who don’t are many. …”

“… the sentient beings who respect their fathers are few, while those who don’t are many. …”

“… the sentient beings who respect ascetics are few, while those who don’t are many. …”

“… the sentient beings who respect brahmins are few, while those who don’t are many. …”

“… the sentient beings who honor the elders in the family are few, while those who don’t are many. …”

“… the sentient beings who refrain from killing living creatures are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from stealing are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from sexual misconduct are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from lying are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from backbiting are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from harsh speech are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from talking nonsense are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from injuring plants and seeds are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from food at the wrong time are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from attiring and adorning themselves with garlands, fragrance, and makeup are few, while those who don’t refrain are many …”

… “… the sentient beings who refrain from seeing shows of dancing, singing, and music are few, while those who don’t refrain are many …”

“… the sentient beings who refrain from high and luxurious beds are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving gold and currency are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving raw grain are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving raw meat are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving women and girls are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving male and female bondservants are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving goats and sheep are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving chickens and pigs are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving elephants, cows, horses, and mares are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from receiving fields and land are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from buying and selling are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from running errands and messages are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from falsifying weights, metals, or measures are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from bribery, fraud, cheating, and duplicity are few, while those who don’t refrain are many. …”

“… the sentient beings who refrain from mutilation, murder, abduction, banditry, plunder, and violence are few, while those who don’t refrain are many. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

That’s why you should practice meditation …”

“… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell are many …”

“… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the animal realm are many …”

“… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the ghost realm are many …”

“… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”