Majjhima Nikāya I (Further Dialogues of the Buddha, vol. I: suttas 1-76)

others indicated my seat ; while others brought water for me to wash my feet But they addressed me by my name and by the style of reverend. So I said to the Five Almsmen : Almsmen, do not address the Truth-finder by his name or by the style of reverend. Arahat all enlightened is the Truth-finder. [172] Hearken to me, Almsmen. The Deathless has been won ; I teach it ; I preach the Doctrine. Live up to what I enjoin, and in no long time you will come — of yourselves, here and now — to discern and realize, to enter on and to abide in, that supreme goal of the higher life, for the sake of which young men go forth from home to homelessness on Pilgrimage.

Said the Five Almsmen : — Reverend Gotama, the life you led, the path you trod, and the austerities you practised, — all failed to make you transcend ordinary human scope and rise to special heights of discernment of the truly Noble Knowledge. How now shall you rise to those heights when you surfeit, abandon the struggle> a°d revert to surfeiting ? To which I made answer : — Arahat all enlightened is the Truth-finder. Hearken to me, Almsmen. The Deathless has been won ; I teach it ; I preach the Doctrine. Live up to what I enjoin, and in no long time you will come — of yourselves, here and now — to discern and realize, to enter on and to abide in, that supreme goal of the higher life, for the sake of which young men go forth from home to homelessness on Pilgrimage. A second time did the Five Brethren repeat their words to me ; and a second time did I return them the same answer.. But when they repeated their words yet a third time, I asked these Five whether they agreed that I had never heretofore spoken like that ; and they admitted that I had not.

Arahat all enlightened — repeated I — is the Truthfinder. Hearken . . . homelessness on Pilgrimage. [173] I succeeded in convincing the Five. I in¬ structed two of their number, while the three others went abroad for alms ; and what those three brought back from their round, maintained all six of us. Or, I instructed three, while two went abroad for alms ; and what those two brought back from their round, main¬ tained all six of us. In the course of receiving this teaching and instruc¬ tion from me, those Five Almsmen — being themselves subject to rebirth, decay, disease, death, sorrow, and impurity — saw peril in what is thereto subject, and so sought after the consummate peace of Nirvana, which knows neither rebirth nor decay, neither disease nor death, neither sorrow nor impurity ; and there arose within them the conviction, the insight, that their Deliverance was now assured, that this was their last birth, nor would they ever be reborn again. Fivefold are the pleasures 'of sense, Almsmen, namely, visible shapes apparent to the eye, sounds apparent to the ear, odours apparent to the nostrils, tastes apparent to the tongue, touch apparent to the body ; — all of them pleasant, agreeable, and delightful, all of them bound up with passion and lusts. All recluses or brahmins who partake of these pleasures with avid greed and blind appetite, without seeing the perils which dog them and without realizing that they afford no refuge, — all such people are to be conceived of as having fallen into misery and into calamity, and as being at the mercy of the Evil One. Even as a deer of the forest in the toils of the baited trap it has found, would be conceived of as having fallen into misery and into calamity, as being at the trapper’s mercy, and as being unable to escape at will when the

trapper comes, — even so are all recluses or brahmins who . . . mercy of the Evil One. But all those other recluses or brahmins who partake of the fivefold pleasures of sense without avid greed and blind ap¬ petite, but with discernment of the perils which dog them and [174] with a realization that these things afford no refuge, — all these are to be conceived of as not having fallen into misery or into calamity and as not being at the mercy of the Evil One. Even as a deer of tne forest which is not in the toils of the baited trap it has found, would be conceived of as having fallen into no misery or calamity, and as not being at the trapper’s mercy, but as being able to escape at will when the trapper comes; — even so all these other recluses or brahmins who . . . and as not being at the mercy of the Evil One. Even as a deer of the forest roaming the forest’s fastnesses is confident and secure as it walks or stands, reclines or slumbers, — because the trapper cannot get to it, even so, divested of pleasures of sense, divested of wrong states of mind, an Almsman enters on and abides in the First Ecstasy, with all its zest and satisfaction, — a state bred of inward aloofness but not divorced from observation and reflection. Such an Almsman is said to have hoodwinked Mara .

. . (etc., as at pp. r 1 1 -3 of Sutta 25) . . . [175] the Cankers become eradicated. Such an Almsman is said to have hoodwinked Mara and to have put Mara's eyes out of gear, so as to have passed out of range of vision of the Evil One and to have passed — here and now — beyond desires. He is confident and secure as he walks or stands, sits or slumbers, — because the Evil One cannot get to him.

Thus spoke the Lord. Glad at heart, those Alms¬ men rejoiced in what the Lord had said.

Thus have I heard. Once while the Lord was staying at Savatthl in Jeta’s grove in Anathapindika’s pleasaunce, the brahmin J&nussoni was coming out of the city early in the day in a carriage which was all white and was drawn by four white mares, when at a distance he espied the Wanderer Pilotika returning to the city and asked : — Whence, pray, comes Vacch&yana so early in the day ? I am on my way back from the recluse Gotama. And what is your view of him, Vacchayana ? Has he got depth of thought ? Is he learned, do you think ? Who, who am I to comprehend the depth of the recluse Gotama’s thought ? Only his peer could com¬ prehend that It is lofty praise indeed that you accord him. Who, who am I to praise him ? Naught but praise upon praise is his, that foremost among gods and men. What rich blessing did you find in the recluse Gotama to make you so ardent an adherent of his ? It is as if to an elephant forest there came an expert elephant-tracker, who should see there [176] a long and broad footprint of an elephant and should conclude it indicated a really big elephant. Even so, when I saw the four footprints of the recluse Gotama, I con¬ cluded that the Lord was all-enlightened, that he had well and truly revealed his Doctrine, and that his Con¬ fraternity walked aright.

What are his four footprints ? From the class of learned Nobles there have come, as I have seen, keen and tried disputants, verbal archers skilled in hair-splitting, and journeying about to split in twain by their lore, methinks, any views propounded. These, hearing that the recluse Gotama would be at this or that village or township, frame a question to ask him, calculating to confute him one way if his answer be in this sense, and another way if 126 XXVII. CC^A-HATTHI-PADOPAMA-SUTTA. M. i. 177. his answer be in that sense. When they hear that he has come, they go to him ; and then, he, by a discourse on his Doctrine, so informs and enlightens them, so cheers them forward and helps them onwards, that in the end they never put their question at all, much less do they confute him, but actually become Gotama’s disciples. — When I saw this first footprint of the recluse Gotama, I concluded that the Lord was allenlightened, that he had well and truly revealed his Doctrine, and that his Confraternity walked aright From the class too of learned brahmins there have come . . . become Gotama’s disciples. — When I saw this second footprint . . . walked aright.

From the class of learned heads of houses there have come . . . become Gotama’s disciples. — When I saw this third footprint . . . walked aright. From the class of learned recluses there have come • • • [177] much less do they confute him, but have actually begged him to let them leave home for home¬ lessness as Pilgrims; and he has admitted them as such. So admitted, and dwelling alone and aloof, strenuous, ardent, and purged of self, they, after no great while, come — of themselves, here and now — to discern and realize, to enter on and abide in, that supreme goal of the higher life, for the sake of which young men go forth from home to homelessness on Pilgrimage. Say they : We were near to being undone, quite undone ! For, we that before were no true recluses, now know we are recluses indeed ; we that before were no true brahmins, now know we are brahrrtins indeed; we that before were ‘un-worthy’ (anarahants) now know we have ‘Worth* indeed (are Arahats). To-day we are in very truth recluses and brahmins of real Worth. — When I saw this fourth footprint of the recluse Gotama, I concluded that the Lord was all-enlightened, that he had well and truly revealed his Doctrine, and that his Confraternity walked aright.

Such were the four footprints of the recluse Gotama, the sight of which led me to this conclusion. Thereupon, the brahmin Janussoni alighted from his carriage so white, and, with right shoulder reverently bared and with clasped hands stretched out towards the Lord, thrice burst forth with this utterance : ‘Homage to the Lord, the Arahat all-enlightened! Homage to the Lord, the Arahat all-enlightened! Homage to the Lord, the Arahat all-enlightened ! May it be mine some day [178] and somewhere to meet the reverend Gotama and to have speech with him !’ Then the brahmin proceeded to the Lord and, after friendly greetings, related the talk he had had with the Wanderer Pilotika. Said the Lord : — At this point, brahmin, the allegory of the elephant’s footprint is not complete in all its details. Give ear and hearken, and I will tell you what will complete it. Certainly, sir, said the brahmin in assent ; and the Lord spoke as follows : — It is as if to an elephant forest there came an elephant-tracker, who should see there long and broad footprints of an elephant, but, being an expert in track¬ ing elephants, should not conclude that this indicated a really big elephant. And why ? — Because in an elephant forest there are stunted cow-elephants who have large feet ; and it might also be their footprints. So on he goes till he comes on long and broad foot¬ prints making a deep lane through the underwood.

Still the expert tracker does not conclude that this indicates a really big elephant. And why ? — Because in an elephant forest there are cow-elephants with tushes, who have large feet ; and it might be one of these. So on he goes till he comes on long and broad footprints making a deep lane through the underwood and with marks of slashing tusks high up. Still he does not conclude that this indicates a really big elephant. And why?— Because in an elephant forest there are cow-elephants with stumpy tusks, who have large feet ; and it might be one of these. So on he goes till he comes on long and broad footprints making a deep lane through the underwood and with marks of

1 28 XXVII. CUJ^A-HATTHI-PADOPAMA-SUTTA. M. i. 179. slashing tusks high up and also with high branches torn off ; and there he espies that elephant beneath a tree or in the open, walking or standing still, couch¬ ing or reclining. Then at last he concludes that here is his big elephant. Even so, [179] brahmin, there arises in the world here a Truth-finder, Arahat all-enlightened, walking by knowledge, blessed, understanding all worlds, the matchless tamer of the human heart, teacher of gods and men, the Lord of Enlightenment. This universe — with its gods, Maras, Brahmas, recluses and brahmins, embracing all gods and mankind, — all this he has dis¬ cerned and realized for himself, and makes known to others. He preaches his Doctrine, which is so fair in its outset, its middle, and its close, w’ith both text and import ; he propounds a higher life that is wholly complete and pure. This Doctrine is heard by the head of a house or his son or by one of other birth, who hearing it puts his trust in the Truth-finder, and in this trust bethinks him that — A hole and corner life is all a home can give, whereas Pilgrimage is in the open ; it is hard for a home-keeping man to live the higher life in all its full completeness and full purity and perfection ; what if I were to cut off hair and beard, don the yellow robes, and go forth from home to homelessness as a Pilgrim ? Later, parting from his substance, be it small or great, parting too from the circle of his kinsfolk, be they few or many, he cuts off hair and beard, dons the yellow robes, and goes forth from home to homelessness as a Pilgrim.

•/ A Pilgrim now, schooled in the Almsmen’s precepts and way of life, he puts from him all killing and abstains from killing anything. Laying aside cudgel and sword, he lives a life of innocence and mercy, full of kindliness and compassion for everything that lives. Theft he puts from him and eschews ; taking only what is given to him by others, and waiting till it is given, he lives an honest and clean life. Putting from him all that does not belong to the higher life, he leads the higher life in virtue, abstaining from low sensuality. Putting from him and abstaining from all lying, he speaks the truth, cleaves to the truth, and is staunch and leal, never deceiving the world with his lips. Calumny he puts from him and eschews, not repeating elsewhere to the harm of people here what he hears there, nor repeating here to the harm of people else¬ where what he hears elsewhere ; thus he heals divisions and cements friendship, seeking peace and ensuing it ; for in peace is his delight and his words are ever the words of a peacemaker. Reviling he puts from him, and abstains from reviling people; his words are without gall, pleasant, friendly, going home to the heart, courteous, agreeable and welcome to all. [180] Tattle he puts from him and abstains therefrom, he speaks, in season and according to the facts, words of help concerning the Doctrine and the Rule, words to be stored in the heart, words duly illustrated, fraught with purpose, and pithy.

He sedulously avoids hurt¬ ing the seeds or plants of a village. He takes but one meal a day, never eating at night or after hours. He refrains from looking on at shows of dancing, singing, and music He eschews all use and employment of smart garlands, scents and perfumes. He sleeps on no tall or broad beds. He refuses to accept gold or coins of silver, — uncooked grain or meat, — women or girls, — bondwomen or bondmen, — sheep or goats, — fowls or swine, — elephants or cattle or horses or mares, — fields or land. He refrains from the practice of sending or going on messages. He neither buys nor sells. He never cheats with weights, coins, or measures. He takes no part in bribery, cozening, cheating, or other crooked ways. He never joins in wounding, murdering, and manacling, or in highway robbery, brigandage, and fraud. Contented is he with what¬ ever robes are given him as clothing, and with what¬ ever alms are given for his belly’s needs. Wheresoever he goes, he takes all his belongings with him. J ust as a winged bird, wheresoever it goes, carries with it its feathers and all, — so, wheresoever he goes, he takes all his belongings with him.'

1 30 XXVII. CUJ^A-HATTHI-PADOPAMA-SUTTA. M. i. 181. A master of this noble code of virtue, he enjoys un¬ sullied well-being within.— When with his eye he sees a visible shape, he is not absorbed by either its general appearance or its details; but, since the eye uncon¬ trolled might lead to covetousness and discontent, to evil and wrong states of mind, he schools himself to control it, to keep watch and ward over it, and to establish control And he does the like with his five other faculties of sense. [181] A master of this noble control over his faculties, he enjoys unalloyed well-being within. Pur¬ poseful is he in all his doings,— whether in coming in or going out, in looking ahead or around, in stretching out his arm or in drawing it back, in wearing his clothes or carrying his bowl, in eating or drinking, in chewing or savouring food, in attending to the calls of nature, in walking or standing or sitting, in sleeping or waking, in speech or in silence ;— he is always pur¬ poseful in all he does. A master of this noble code of virtue, a master of this noble code of control of his faculties of sense, and a master of noble mindfulness and purpose in all he does, he resorts to a lonely lodging, — in the forest under a tree, in the wilds in cave or grot, in a charnelground, in a thicket, or on bracken in the open.

After his meal, when he is back from his round for alms, he seats himself cross-legged and with body erect, with his heart set on mindfulness. His life is purged (i.) of appetite for things of the world, for he has put from him all appetite therefor ; — (ii.) of all spiteful thoughts, /for he is filled only with loving-kindness and compas¬ sion for all that lives ; — (iii.) of all torpor, for all torpor has left him, driven out by clarity of vision, by mind¬ fulness, and by purpose in all he does ; — (iv.) of all flurry and worry, for he is serene, and his heart within is at peace and quit of all worries ; — and (v.) of all doubts, for his life is unclouded by doubt, he is troubled by no questionings, right states of mind have purged his heart of all doubting. When he has put from him these Five Hindrances, those defilements of

M. i. 182. THE SHORT TRAIL. I3I the heart which weaken a man’s insight, then, divested of pleasures of sense and divested of wrong states of consciousness, he enters on, and abides in, the First Ecstasy with all its zest and satisfaction, a state bred of inward aloofness but not divorced from observation and reflection. This, brahmin, is known as the Truth-finder’s foot¬ print, the Truth-finder’s track, the Truth-finder’s slash. But it is not yet that the disciple of the Noble [182] concludes that the Lord is all-enlightened, that he has well and truly revealed his Doctrine, and that his Con¬ fraternity walks aright. Nor does he so conclude as he successively attains to the three other Ecstasies, — each of which is called the Truth-finder’s footprint, the Truth-finder’s track, the Truth-finder’s slash. With heart thus stedfast . . . (etc., as in Sutta No. 4) . . . divers existences of the past in all their details and features. This too is called the Truth-finder’s footprint, the Truth-finder's track, the Truth-finder’s slash. But not yet does he conclude that the Lord is all-enlightened, that he has well and truly revealed his Doctrine, and that his Confraternity walks aright. [188] That same stedfast heart he now applies . . . (etc., as in Sutta 4) . . . appeared after death in states of bliss and in heaven. This too is called the Truth-finder’s footprint . . . walks aright

That same stedfast heart he next applies to the knowledge of the eradication of the Cankers . . . (etc., as in Sutta 4) . . . course that leads to their cessation. This too is called . . . walks aright When he knows this and sees this, his heart is [184] delivered from the Canker of sensuous pleasure, from the Canker of continuing existence, and from the Canker of ignorance ; and to him thus delivered comes the knowledge of his Deliverance in the conviction — Rebirth is no more ; I have lived the highest life ; my task is done ; and now for me there is no more of what I have been. 132 XXVII. CUI.A-HATTHI-PADOPAMA-SUTTA. M. i. 184. This is known as the Truth-finder’s footprint, the Truth-finder’s track, the Truth-finder’s slash. And now at last the disciple of the Noble concludes that the Lord is all-enlightened, that he has well and truly revealed his Doctrine, and that his Confraternity walks aright. And now at last, brahmin, the allegory of the ele¬ phant’s footprints has been completed in all its details. Thereupon, the brahmin Janussoni said to the Lord : — Excellent, Gotama 1 most excellent! Just as if a man should set upright again what had been cast down, or reveal what was hidden away, or tell a man who had gone astray which was his way, or bring a lamp into darkness so that those with eyes to see might see the things about them, — even so, in many a figure, has Gotama made his Doctrine clear. I come to the reverend Gotama as my refuge, and to his Doctrine, and to his Confraternity. May the reverend Gotama accept me as a follower who has found an abiding refuge from this day onward while life lasts.

Thus have I heard. Once when the Lord was staying at S&vatthI in Jeta’s grove in Anathapindika’s pleasaunce, the reverend Sariputta addressed the Almsmen, saying, Reverend sirs! Yes, reverend sir, said they in response. The reverend Sariputta spoke as follows : — Just as the foot of every creature that walks the earth will go into the elephant’s footprint, which is pre-eminent for size, — even so, sirs, are all right states of mind comprised within the Four Noble Truths, — which are the Noble Truth of Ill, [185] the Noble Truth of the origin of Ill, the Noble Truth ot the cessation of Ill, and the Noble Truth of the way that leads to the cessation of Ill. This is the Noble Truth of Ill : — Ill is birth, Ill is decay, death, sorrow, lamentation, depression of body and of mind, failure to get what one desires, — together, in brief, with all that makes up the Five Attachments to existence, namely, the Attachments of visible shapes, of feeling, of perception, of the plastic forces, and of consciousness. What makes up the Attachment of visible shapes ? — The four principal elements (i.e. earth, water, fire, and air) and whatever visible shapes are derivative therefrom.

Now, as to the nature of the earth-element; it is either personal or external. If personal, it embraces everything personal and referable to an individual which is hard or solid or derived therefrom, — such as the hair of the head or body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, (34 XXVIII. MAHA-HATTHI-PADOPAMA-SUTTA. M. i. 186. spleen, lungs, inwards, bowels, stomach, faeces, to¬ gether with everything else personal and referable to an individual which is hard or solid or derived there¬ from. All this is called the personal earth-element, and, in combination with the external earth-element, makes up the totality of the earth-element. The right way to regard this as it really is, and to comprehend it aright, is to say : This is not mine, This is not I, This is no self of mine. So regarding and so compre¬ hending it, a man turns from it in disgust and loathing of heart. There comes a time when the external water-element is wroth and the external earth-element disappears before it. Then will this external earthelement, ancient though it be, reveal how transient is its nature, how subject to dissolution and decay, how mutable ! And what of this short-lived body, bred of cravings? No ‘I’ is here, no ‘mine,’ no ‘I am,’ — nothing at all. Therefore, if others revile or defame, assail or harry an Almsman, he knows well that it is through his sense of hearing that he has experienced these painful feelings, and that they come to him as effects, with a cause behind them [186], — which cause is Contact.

He is clear that Contact is transient. Soare feelings ; so are perceptions ; so are the plastic forces ; and so is consciousness This relativity of the elements attracts and satisfies him ; he takes his stand on it and holds to it. If others act harshly, unpleasantly, and disagreeably towards an Almsman, if they deal him blows with fist or clod or cudgel or sword, he is clear that the nature of this body of his is such that it is affected by such blows. He remembers that in the Saw Homily (Sutta 21) the Lord taught that, even if villainous bandits were to carve us limb from limb with a two-handled saw, even then the mind that should harbour enmity would not be obedient to his teaching. He resolves, therefore, that indomitable and unflagging shall his resolution be, with a steady mindfulness that knows no distraction, with a tranquil body that has found rest, and with a stedfast heart that never wavers; — let them deal their blows, if they

M. i. 187. THE LONG TRAIL. 135 will, with fist, clod, cudgel, or sword ; the command¬ ments of the Buddhas are being fulfilled ! If, with this present remembrance of the Buddha1 and his Doctrine and his Confraternity, there is not strong within him the equanimity which is founded on the right, then is he deeply moved and in his emotion he cries : — Failure is mine, instead of success ; I have failed and not succeeded, in that, with this present re¬ membrance of the Buddha and his Doctrine and his Confraternity, equanimity is not strong within me. Just as a young wife is deeply moved in the presence of her husband’s father, so if, with the present remembrance . . . not strong within me. But if, with that same present remembrance of the Buddha and his Doctrine and his Confraternity, there is strong within him the equanimity which is founded on the right, then [187] he rejoices thereat. At this stage the Almsman has achieved much. Next as to the nature of the water-element, which may be either personal or external. If personal, it embraces everything personal and referable to an individual which is water or watery or derived there¬ from, — such as bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovial fluid and urine, together with everything else personal and referable to an individual, which is water or watery or derived therefrom.

All this is called the personal waterelement, and, in combination with the external waterelement, makes up the totality of the water-element. The right way to regard this as it really is, and to com¬ prehend it aright, is to say : This is not mine, This is not I, This is no self of mine. So regarding and so comprehending it, a man turns from it in disgust and loathing of heart. There comes a time when the external water-element is wroth, sweeping away village, township and city, countries and whole continents.

1 Here, it will be noted, the style of ‘ Buddha ’ is used by Sariputta of his master (who does not use it of himself) in lieu of Tathagata, etc. (See Dialogues II, 6.) The plural is used in the line immediately above. 136 XXViri. MAHA-HATTHI-PADOPAMA-SUTTA. M. i. 188. There comes a time when the ocean will be a hundred leagues deep, yea, two, three . . . seven hundreds of leagues deep. There comes a time when the depth of ocean’s waters will equal only seven, six . . . two palmyra-trees’ height, or a single tree. There comes a time when the depth of ocean’s waters will equal only seven, six . . . two men’s height, or the height of but one man. There comes a time when ocean’s waters will reach only to a man’s waist, then only to his loins, then only to his knees, then only to his ankles. There comes a time when ocean’s waters will not cover a single joint of a man’s finger. Then will this external water-element, ancient though it be, [188] reveal how transient is its nature, how subject to dissolution and decay . . . (etc., as above) ... he rejoices thereat. At this stage too the Brother has achieved much.

Next as to the nature of the fire-element, which may be personal or external. If personal, it embraces everything personal and referable to an individual which is fire or fiery or is derived therefrom, — such as whatever heats, consumes or burns up, or whatever wholly transmutes food and drink in digestion ; together with everything else that, being personal and referable to an individual, is fire or fiery or is derived therefrom. All this is called the personal fire-element, and, in combination with the external fire-element, makes up the totality of the fire-element. The right way to regard this as it really is, and to comprehend it aright, is to say: This is not mine, This is not I, This is no self of mine. So regarding and so compre¬ hending it, a man turns from it in disgust and loathing of heart. There comes a time when the external fireelement is wroth and burns up village, township and city, countries and whole continents ; nor will it stop till, spreading tc green growths or roads or rocks or water or verdant scenes, it fails for lack , of sustenance. There comes a time when people try to light fires with fowls’ feathers or snippets of sinews and shrivelled hide. Then will the external fire-element, ancient though it be, reveal how transient ... he rejoices

thereat. At this stage too the Almsman has achieved much. Next as to the nature of the air-element, which may be either personal or external. If personal, it embraces everything personal and referable to an individual which is air or airy or derived therefrom, — such as wind discharged upwards or downwards, wind in the abdomen or belly, vapours that traverse the several members, inhalings and exhalings of breath, together with everything else that, being personal and referable to an individual, is air or airy or derived therefrom. All this is called the personal air-element, and, in com¬ bination with the external air-element, makes up the totality of the air-element. The right way to regard this as it really is, and to comprehend it aright, is to say : This is not mine, This is not I, This is no self of mine. So regarding and so comprehending it, a man turns from it in disgust and with loathing of heart. [189] There comes a time when the external air-element is wroth and sweeps away before it village, township, and city, countries and whole continents. There comes a time when, in the last month of the hot season before the rains break, men try to create a current of air with fans and the like, nor do they now look to see grass growing even on the thatch. Then will the air-element, ancient though it be, reveal how transient . . . [190] he rejoices thereat. At this stage too an Almsman has achieved much.

Just as it is by and because of wattle and withies, grass and clay, that a space is enclosed which is called a house, so it is by and because of bones and sinews, flesh and skin that a space is enclosed which is called a visible shape. If the eye within is intact but if visible shapes external to it do not come to focus and there is developed no pertinent material to sustain it, then there is developed no manifestation of the pertinent section of consciousness. If the eye within is intact and visible shapes external to it do come to focus, but if there is developed no pertinent material to sustain it, again there is developed no manifestation of the pertinent section of consciousness. But when the eye within is intact and visible shapes external to it do come to focus, and when there is developed pertinent material to sustain it, then there is developed a manifestation of the pertinent section of conscious¬ ness. Any visible shape that appertains to a man so conscious, unites with all that goes to make up the Attachment of Form ; feelings unite with all that goes to make up the Attachment to feelings; and so too with perceptions, plastic forces, and consciousness.

And what is true of visible objects, is equally true of sounds, smells, tastes, touch, and mind. Thus the Almsman recognizes that : — This is how all that makes up the Five Attachments is collected, assembled, and brought together. Now, the Lord has laid it down that whoso sees the Chain of Causation [191] sees the Doctrine, and whoso sees the Doctrine sees the Chain of Causation. It is the Chain of Causation which entails all that makes up these Five Attachments. The origin of Ill is the yearning for, and the resort to, these Five, the appetite for them and the cleaving to them. And the cessation of 111 is the avoidance and the rejection of all such yearn¬ ings and appetites. At this stage too the Almsman has achieved much. Thus spoke the reverend Sariputta. Glad at heart, those Almsmen rejoiced in what the reverend Sariputta had said.

[192] Thus have I heard. Once when the Lord was staying at Rajagaba on the heights of the Vulture’s Peak, not long after Devadatta’s secession,1 he addressed the Almsmen on the subject of Devadatta : 1 See Vinaya Texts III, 238 et seqq. Take the case, Almsmen, of a young man who for faith’s sake goes forth from home to homelessness on Pilgrimage, — feeling himself beset by birth and decay and death, by sorrow and lamentation, by ills of body and of mind, and by tribulation ; feeling himself beset by ills, spent with ills ; and asking to be shewn how to make an end of all that makes up Ill. A Pilgrim now, he finds himself the recipient of presents, esteem, and repute, all of which things so rejoice him and so satisfy his aspirations that thereby he becomes puffed-up and disparages others. It is I, says he to himself, who get things given to me and who am thought so much of, while these other Almsmen are little known and rank nobodies. Intoxicated, very much intoxicated, with the presents, esteem, and repute which he enjoys, he grows remiss and, having become remiss, lives a prey to Ill.

It is just as if a man who was in need, search, and quest of the best of wood, were to come on just the fine upstanding tree for his purpose, but were to dis¬ regard not only the best but also the poorer timber and the bark and the wood that had fallen to the ground, and were to cut the leafy foliage and go off with that in the belief that he had got the pick of the wood. At the sight, an observer with eyes to see would say this good man understood nothing about grades of wood and had gone off with the twiggage to the disregard of all the rest, — in the vain belief that he had got the pick of the wood ; — nor would what he had got ever be any good to him where the best of wood was needed. — Just the same is it with our Pilgrim who finds him¬ self the recipient .... [193] a prey to Ill. Of such an Almsman it is said that he has got the twiggage of the higher life and has ended there. Take now the case of a young man who for faith's sake goes forth . . . that makes up Ill. A Pilgrim now, he finds himself the recipient of presents, esteem, and repute, none of which things either rejoices his heart or satisfies his aspirations, or makes him puffed-up to the disparagement of others ; nor is he so intoxicated therewith as to grow remiss ; with unremitting zeal he

succeeds in living the life of virtue. This success in living the life of virtue so rejoices him and so satisfies his aspirations that thereby he becomes puffed-up and disparages others, saying — I am the man of virtue, I am the man of fine character, while these other Alms¬ men lack virtue and are of evil character. Intoxicated, very much intoxicated, with his success in the life of virtue, he grows remiss, and, having become remiss, lives a prey to Ill. It is just as if a man who was in need, search, and quest . . . and the bark, and were to cut up the wood that had fallen to the ground and were to go off with this in the belief that he had got the pick of the wood. At the sight, an observer with eyes to see would say that the good man knew nothing about grades of wood and had gone off with the fallen wood to the disregard of all the rest, in the vain belief that he had got the pick of the wood ; — nor would what he had got ever be of any good to him where the best of wood was needed. — Just the same is it with our second Pilgrim who for faith’s sake . . . intoxicated with his success in the life of virtue, he grows remiss, and, having become remiss, lives a prey to Ill. [194] Of such an Almsman it is said that he has got the windfalls of the higher life and has ended there.

Take next the case of a young man who for faith’s sake goes forth . . . succeeds in living the life of virtue. This success in living the life of virtue does not so rejoice him and so satisfy his aspirations as to make him puffed-up to the disparagement of others, nor is he so intoxicated therewith as to grow remiss ; with unremitting zeal he succeeds in winning rapt con¬ centration. This success so rejoices him and so satis¬ fies his aspirations that thereby he becomes puffed-up and disparages others, saying — I am the man of stedfastness, I am the man with focussed heart, while these other Almsmen are not stedfast but all in a whirl. Intoxicated, very much intoxicated, with winning rapt concentration, he grows remiss, and, having become remiss, lives a prey to Ill. M. i. I9S- timber: or discoveries. 14 1 It is just as if a man who was in need, search, and quest . . . but also the poorer timber, and were to cut off the bark and go off with this in the belief that he had got the pick of the wood. At the sight, an observer with eyes to see would say the good man knew nothing about grades of wood and had gone off with the bark in the belief that he had got the pick of the wood ; nor would what he had got ever be any good to him where the best of wood was needed. J ust the same is it with our third Pilgrim who for faith’s sake . . . intoxicated with winning rapt concentra¬ tion, he grows remiss, and, having become remiss, lives a prey to Ill. Of such [195] an Almsman it is said that he has got the bark of the higher life and has ended there.

Take next the case of a young man who for faith’s sake . . . succeeds in winning rapt concentration. This success rejoices him but does not so satisfy his aspirations as to make him puffed-up to the disparage¬ ment of others, nor is he so intoxicated therewith as to grow remiss ; with unremitting zeal he succeeds in winning Mystic Insight.1 This success so rejoices his heart and so satisfies his aspirations that thereby he becomes puffed-up and disparages others, saying — I know and see, while these other Brethren neither know nor see. Intoxicated, very much intoxicated, with winning this Insight, he grows remiss, and, having become remiss, lives a prey to Ill. It is just as if a man who was in need, search, and quest . . . were to disregard the best timber, and were to cut out the poorer timber and go off with this in the belief that he had got the pick of the wood. At the sight, an ob¬ server with eyes to see would say the good man knew nothing about grades of wood and had gone off with the poorer timber in the belief that he had got the pick

1 Bu. explains nana-dassana in this Sutta as meaning the Eye Celestial of Sutta 6, i.e. the highest of the five Psychic Powers, of which (alone) Devadatta was master. See Vinaya Texts III, 230 for the ignoble iddhi of Devadatta; and cf. Dialogues I, 56-64. of the wood ; nor would what he had got ever be any good to him where the best of wood was wanted. [196J Just the same is it with our fourth Pilgrim who for faith’s sake . . . intoxicated with winning Mystic Insight, grows remiss, and, having become remiss, lives a prey to Ill. Of such an Almsman it is said that he has got the poorer timber of the higher life and has ended there. Next, take the case of the young man who for faith’s sake . . . succeeds in winning Mystic Insight. This success rejoices him but does not so satisfy his aspira¬ tions as to make him puffed-up to the disparagement of others, nor is he so intoxicated therewith as to grow remiss ; with unremitting zeal he succeeds in attaining Temporary1 Deliverance. But it is possible he may fall from this Temporary Deliverance. It is just as if a man who was in need, search, and quest of the best of timber were to come on just the fine upstanding tree for his purpose and were to cut out the heart of the timber and to go off with this in the sure knowledge that he had got the heart of the timber.

At the sight, an observer with eyes to see would say that this good man knew quite well what was the heart of the timber, what was the poorer timber, what was the bark, what was fallen wood, and what was leafy foliage ; that, being in need, search, and quest of the heart of timber, [197] he had cut out only the choicest timber and had gone off with that, in the full knowledge it was the really best ; and that what he had got would be of good to him where the best of timber was needed. Just the same is it with the young man who goes forth from home to homelessness on Pilgrimage, — feeling himself beset by birth and decay and death, by sorrow and lamentation, by ills of body and of mind, and by

1 This, according to Bu., consists of the Four Ecstasies and the four (other) arupa-sam£pattis.of the next Sutta. The Four Noble Paths and the four fruits of the life of the recluse (see and Dlgha Sutta), together with Nirvana, make the nine constituents of the timeless or Eternal Deliverance mentioned infra. See Dialogues I, 56-64. tribulation ; feeling himself beset by ills and spent with ills ; and asking to be shewn how to make an end of all that makes up Ill. A Pilgrim now, he finds himself the recipient of presents, esteem, and repute, none of which so rejoices his heart and so satisfies his aspira¬ tions that thereby he becomes puffed-up and disparages others. Not intoxicated with his presents, esteem, and repute, he grows not remiss but with unremitting zeal wins success first in the life of virtue, next in rapt con¬ centration, and then in Mystic Insight ; but his success herein, while it rejoices his heart, does not satisfy his aspirations or puff him up or lead him to disparage others ; it does not intoxicate him or make him remiss ; with unremitting zeal he succeeds in winning the De¬ liverance which is Eternal. Now it is wholly impossible that he should fall from Eternal Deliverance.

Therefore, Brethren, the guerdon of the higher life is not to be found in presents, esteem, and repute, nor in a life of virtue, nor in rapt concentration, nor in Mystic Insight. It is immutable Deliverance which is the prize and the heart and the goal of the higher life. Thus spoke the Lord. Glad at heart, those Alms¬ men rejoiced in what the Lord had said. [198] Thus have I heard. Once when the Lord was staying at SavatthI in J eta’s grove in Anathapindika’s pleasaunce, there came to him the brahmin Pingala-Koccha, who, after exchange of courteous greetings, took his seat to one side, saying : — As touching those recluses and brahmins with Confrater¬ nities and followings, who are known and famous teachers of followers, and are founders of sects1 of wide- 1 Tittha-karo (explained by Bu. here, as at Sum. Vil. I, 143, by 1 a d d h i - k a r o or tenet-maker) literally means one who makes a ford across a stream ; the figurative sense is set out in spread renown, — such as Parana Kassapa, Makkhali Gosala, Ajita Kesa-Kambali, Pakudha Kaccayana, Sanjaya Belatthi-putta and Nata-putta the Nigantha, — is it by reason of their own professed creed that all of them have, or have not, discerned truth, or that some have discerned it, while others have not ?

Let be, brahmin ; let that question pass. I will ex¬ pound the Doctrine to you. Hearken and pay atten¬ tion, and I will speak. Then to the listening brahmin the Lord spoke as follows : — It is just as if a man in need, search, and quest of the best of wood, were to come on just the fine up¬ standing tree for his purpose, but were to disregard not only the best but also the poorer timber and the bark and the wood that had fallen to the ground, and were to cut the leafy foliage and go off with that in the belief that he had got the pick of the wood. At the sight, an observer with eyes to see would say the good man understood nothing about grades of wood and had gone off with the twiggage to the disregard of all the rest, — in the vain belief that he had got the pick of the wood ; nor would what he had got ever be any good to him where the best of wood was needed. And the observer with eyes to see would pass the same judgment if he saw the man going off [199] either with fallen wood — or with the bark — or with the poorer timber, — in the vain belief that he had secured the pick of the wood; — nor would the observer say that what the man had got could ever be any good to him where the best of wood was needed.

But if the man were to go off with the best of the wood, in the knowledge that it was really the best, then the observer with eyes to see would say the good eg- the 34th Sutta infra. To the Jain, tittha-kara is equiva¬ lent to t a t h S g a t a in Buddhism. For these six contemporary teachers and their respective tenets, see the Introduction, and the second Sutta of the Digha at Dialogues I, 58-64. Here Bu. simply reproduces verbatim what he says about these six teachers at Sum. Vil. I, 142-4. M. i. 200. MORE ABOUT TIMBER. 1 45 man really understood about grades of wood and had [200] gone off with the choicest timber, in the know¬ ledge that it was really the best ; — and what he had got would be of good to him where the best of timber was needed. Even so, brahmin, is the case of an individual who for faith's sake goes forth from home to homelessness on Pilgrimage, — feeling himself beset by birth and decay and death, by sorrow and lamentation, by ills of body and of mind, and by tribulation ; feeling himself beset by ills, spent with ills, and asking to be shewn how to make an end of all that makes up Ill. A Pilgrim now, he finds himself the recipient of presents, esteem, and repute, all of which things so rejoice him and so satisfy his aspirations that thereby he becomes puffed-up and disparages others.

It is I, says he to himself, who get things given to me and who am thought so much of, while these other Brethren are little known and rank as nobodies. Consequently, he fails to develop either desire for, or effort to realize, those other states of mind which are higher and more excellent than mere presents and esteem and repute ; — he grows reprobate and slack. He is like the man who — being in need, search, and quest of the best of wood, and coming on just the fine upstanding tree for his purpose — disregarded not only the best but also the poorer timber and the bark and the fallen wood, but cut the leafy foliage and went off with that in the belief that he had got the pick of the wood, though what he had got could never be any good to him where the best of timber was needed. — That, brahmin, is my similitude for this first individual.

Take next the case of an individual who for faith’s sake goes forth . . . presents, esteem, and repute, none of which things either rejoices his heart or satisfies his aspirations. He develops desire for, and effort to realize, those other states of mind which are higher and more excellent than mere presents and esteem and repute; — he does not grow reprobate or slack. He succeeds in living the life of virtue, and his success

therein so rejoices his heart and so satisfies his aspira¬ tions that thereby he becomes puffed-up and disparages others, saying — 1 am the man of virtue, I am the man of fine character, while these other Almsmen lack virtue and are of evil character. So here he fails to develop desire for, and effort to realize, those other [201] states of mind which are higher and more excellent than a life of virtue ; — and here he grows reprobate and slack. He is like the man who went off with wood that had fallen down, though what he had got could never be any good to him where the best of timber was needed. — That, brahmin, is my similitude for this second individual. Now take the individual who, though rejoiced at heart by his success in the life of virtue, is not thereby satisfied in his aspirations but still presses onward till he succeeds in attaining rapt concentration, and his success therein so rejoices his heart and so satisfies his aspirations that thereby he becomes puffed-up and disparages others, saying — I am the man of stedfastness, I am the man with focussed heart, while these other Almsmen are not stedfast but are all in a whirl. So here he fails to develop desire for, and effort to realize, those other states of mind which are higher and more excellent than rapt concentration ; — and here he grows reprobate and slack. He is like the man who went off with the bark, though what he had got could never be any good to him where the best of timber was needed. — That, brahmin, is my similitude for this third individual.

Take now the individual who, [202] though rejoiced at heart by his success in rapt concentration, is not thereby satisfied but still presses onward till he succeeds in winning Mystic Insight, and his success therein so rejoices his heart and so satisfies his aspirations that thereby he becomes puffed-up and disparages others, saying — I know and see, while these other Almsmen neither know nor see. So here he fails to develop desire for, and effort to realize, those other states of mind which are higher and more excellent than Mystic Insight. He is like the man who went off with the poorer timber, though what he had got could never be any good to him where the best of timber was needed. — That, brahmin, is my similitude for this fourth individual. Lastly, take the individual [203] who, though rejoiced at heart by his success in winning Mystic Insight, is not thereby satisfied in his aspirations, nor does it puff him up and make him disparage others. He develops desire for, and effort to realize, those other states of mind which are higher and more excellent than Mystic Insight; he is neither reprobate nor slack. Now, what are the states of mind which are higher and more excellent than Mystic Insight?

Take an Almsman who, divested of pleasures of sense, divested of wrong states of consciousness, enters on, and abides in, the First Ecstasy — and then the Second — and then the Third— [204] and lastly the Fourth Ecstasy. — Each of these four states of mind is higher and more excellent than Mystic Insight. Or, again, by passing altogether beyond perceptions of material objects, and by ceasing from perceptions of sense-reactions, and by withdrawing attention from multiplicity, the Almsman enters on, and abides in, the plane of infinity of space, or, successively, the planes of infinity of mind — or of Naught — or of neither perception nor non-perception. — Each of these planes too represents a state of mind higher and more excellent than Mystic Insight. Or, lastly, by passing altogether beyond the plane of neither perception nor non-percep¬ tion, the Almsman enters on, and dwells in, the cessa¬ tion of all perception of things felt. Plenitude of knowledge gives him vision, and the Cankers within him are extirpated. — This too is a state of mind higher and more excellent than Mystic I nsight. Such are the states of mind which are higher and more excellent than Mystic Insight.

He is like the man who, being in need, search, and quest of the best of timber, came on just the fine up- standing tree for his purpose and cut out the heart of the timber, going off with this in the sure knowledge that he had got the heart of the timber ; and what he had got would be of good to him where the best of timber was needed. — That, brahmin, is my similitude for this fifth individual. Therefore, brahmin, the guerdon of the higher life is not to be found in presents, esteem, and repute, nor in a life of virtue, nor in rapt concentration, nor in Mystic Insight. It is [205] immutable Deliverance which is the prize and the heart and the goal of the higher life. Thereupon the brahmin Pingala-Koccha said to the Lord : — Excellent, Gotama ; most excellent ! J ust as if a man should set upright again what had been cast down, or reveal what was hidden away, or tell a man who had gone astray which was his way, or bring a lamp into darkness so that those with eyes to see might see the things about them, — even so, in many a figure, has the reverend Gotama made his Doctrine clear ! I come to Gotama as my refuge, and to his Doctrine, and to his Confraternity. I ask the reverend Gotama to accept me as a follower who has found an abiding refuge from this day onward while life lasts.

Thus have I heard. Once when the Lord was staying in the Gifljak-avasatha (brick-hall) at Nadika, the reverend Anuruddha, Nandiya, and Kimbila1 were staying in Gosinga wood where the sal-trees stand. At eventide the Lord, rising up from his meditations, went to Gosinga, but the keeper, seeing 1 These three were living together (elsewhere) at III, 155. See also I, 462 and the Vinaya account (S.B.E. XX, 228) of Gotama’s six early converts (including his cousins Ananda and Devadatta) from his own clan. him approaching at a distance, said to the Lord : Don’t go into this wood, recluse. Three young men are living there for their souls’ good. Do not disturb them. Hearing the keeper cautioning the Lord, Anuruddha said : Good keeper, do not warn off the Lord. It is the Lord, our master, who has come ! Then Anuruddha went and told the two others to come along, for their master, the Lord, [206] had come. So all three advanced to meet him, — one relieving him of his bowl and robe, while another set a seat for him, and the third brought water for his feet. Sitting down on the seat set for him, the Lord bathed his feet ; and when, after due obeisance, the three had taken their seats to one side, the Lord spoke thus to the reverend Anuruddha : — Pray, is all well with you three ? Are you getting on all right ? Is there no shortage of alms ?

Yes, Lord ; all is well with us ; we are getting on all right ; there is no shortage of alms. Pray, do you all live together in concord and amity, without quarrels, in harmony and unison, viewing one another with eyes of affection ? Yes, sir, we do. I feel, sir, that it is a great thing for me, a very great thing, to have such fellows in the higher life. I minister to my two reverend associates — both openly and in secret — with acts of love, with words of love, and with thoughts of love. My yearning — and indeed my practice, too — is to surrender my own will and to live according to the will of my reverend associates. We have more than one body but only one will, methinks. And the venerable Nandiya and the venerable Kimbila answered the Lord’s question in precisely the same words. [207] Good, very good, said the Lord to the three, — going on to ask whether their lives were strenuous and ardent and purged of self. Yes, sir, was their answer. 1 Among us, the first back from collecting alms in the village sets the seats ready, and gets water to drink and to wash up with, together with the bowl for the pieces. Should he find any rice over, the last back eats it if he wants to, or, if he does not want to, throws it away where no grass grows or in water where there are no living creatures.

He puts away the seats and the water and the bowl for the pieces, and sweeps the refectory. Whoso sees empty the vessels for water to drink, or to wash up with, or for ablution after an occasion, sees to filling them ; but if the weight is too heavy for him alone, we sign with our hands for another to help, without uttering a word for this purpose. — This is how our lives are strenuous, ardent, and purged of self.

Good, very good, said the Lord to the three. But, tell me, he added, in living lives thus strenuous, ardent, and purged of self, have you risen beyond the ordinary to any wholly noble excellence of well-being ? How, sir, could it be otherwise with us? For as long as we will, it is ours, divested of pleasures of sense and divested of wrong states of consciousness, to enter on, and abide in, the First — [208] the Second — the Third — and the Fourth Ecstasy. — Each of these is, beyond the ordinary, a wholly noble excellence of well¬ being, each in turn superior to its forerunner. Pressed further by question after question, the three told how, by passing altogether beyond perceptions of material objects, and by ceasing from perceptions of sense-reactions, and by withdrawing attention from multiplicity, it was theirs, for as long as they would, to enter on, and abide in, the plane of infinity of space, [209] or, successively, the planes of infinity of mind — or of Naught — or of neither perception nor non¬ perception ; — or, lastly, by passing altogether beyond the plane of neither perception nor non-perception, to enter on, and abide in, the cessation of all perception of

1 For this paragraph, see S.B.E. XIII, 325, where the slightly - fuller account in the Vinaya of procedure during the rainy season is given. things felt, plenitude of knowledge giving them vision and the Cankers within them being extirpated. — Each of these, said they, is, beyond the ordinary, a wholly noble excellence of well-being, each in turn superior to its forerunner. But beyond the last we discern no other stage of well-being higher or more excellent. Good, very good, said the Lord ; — higher stage there is none. Then he proceeded by homily to instruct, inform, help onward, and cheer forward those three, — after which he arose and went his way. After they had escorted the Lord on his way and had come back again, Nandiya[210] and Kimbila said to Anuruddha: — Have we ever told the reverend Anuruddha of our reaching this or that attainment, that he represented all this to the Lord up to the extirpation of the Cankers ? No ; you never told me of your attainments, but my heart read the secrets of your hearts and saw that it was so. Moreover, deities reported it to me. So I announced the fact to the Lord, when questioned by him.

There came to the Lord the outlandish fairy named Digha,1 who, after due obeisance, stood to one side, saying : — It is a great thing for the Vajjians, a very great thing for the Vajjian race, to have dwelling (in their country) the Truth-finder, Arahat all-enlightened, and these three young men, the venerable Anuruddha, Nandiya, and Kimbila! These words of his were taken up in turn and shouted aloud by the gods of earth, by the gods of the Four Great Regents, by the gods of the Thirty-three, by the gods of Yama, by the Tusita gods, by the Nimmiina-rati gods, by the Paranimmita-Vasavatti gods, and lastly by the train of gods in the world of Brahma.2 Thus, in that single moment, in that very instant, 1 Or perhaps Digha (i.e. long) means a snake. Bu. thinks para-jana (outlandish) was the yakkha's name. The rendering fairy for yakkha is borrowed from Dialogues III, 1 88, note 6. * See Dialogues I, 280 for this list. M. i. 21 f. these three reverend men became known right up to the world of BrahmS. Quite so, Digha; quite so. If the family from which they went forth from home to homelessness, will remember these three with believing hearts, then long will that family too enjoy weal and welfare, — as also will their group of families, [211] their village, their township, their city, and their country ; yea, also the whole of the Nobles, and of the brahmins, and of the middle-classes (vessa), and of the peasantry (sudda) ; yea, the whole universe with its gods, Maras, Brahmas, recluses and brahmins, embracing all gods and man¬ kind. See, Digha, how, walking for the weal and welfare of folk and in compassion for the world, these three young men enure to the good and weal and welfare of gods and men.

Thus spoke the Lord. Glad at heart, the outlandish fairy named Digha rejoiced in what the Lord had said.

[212] Thus have I heard. Once the Lord was staying in Gosinga wood where the sal-trees stand, in the company of the reverend S&riputta, the reverend Maha-Moggallana, the reverend Maha-Kassapa, the reverend Anuruddha, the reverend Revata, the reverend Ananda, and many other Elders and disciples of eminence. Rising up at eventide from his medita¬ tions, Maha-Moggallana went to Maha-Kassapa with the suggestion that they should go to hear Sariputta expound. Accordingly, with Anuruddha, these went off ; and Ananda, seeing their reverences start off, got Revata to follow with him to hear Sariputta. Seeing Ananda and Revata approaching at a distance, Sariputta bade Ananda draw near, welcoming him as the Lord’s attendant and companion, and saying : — Fair is Gosinga wood in the clear moonlight, with the saltrees loaded with blossom, with heaven’s perfumes, methinks, wafted around ! What type of Almsman would illumine Gosinga wood ? Take [218] an Almsman, answered Ananda, who has been taught much, who treasures and hoards what he has been taught, who learns and knows by heart the ideas which, beginning aright and proceeding aright and ending aright, both in letter and in spirit, declare the higher life in all its perfection and purity, who with his lips repeats these ideas, scrutinizes them with his mind, plumbs them with his philosophy, and preaches them both to Almsmen and Almswomen and to the faithful laity of both sexes with an exposition which is at once comprehensive, precise, and fluent, so as to eradicate propensities. — Such an Almsman, reverend Sariputta, would illumine Gosinga wood.

Hereupon, Sariputta said to Revata : — Ananda has expressed his view ; what would be your answer to my question ? Take an Almsman, answered Revata, who delights in meditation and whose delight is therein, who is set on tranquillizing his heart within him, who scorns not the Ecstasies, who is endowed with discernment, and has his habitation in the abodes of solitude; — such an Almsman, reverend Sariputta, would illumine Gosinga wood. With the same question put to him, Anuruddha made this answer : — Take an Almsman who with the Eye Celestial, which is pure and excels the human eye, surveys a thousand worlds, even as a man with eyes to see might mount to the topmost height of a palace and survey thence a thousand concentric distances girdling him round ; — such an Alms¬ man, reverend Sariputta, would illumine Gosinga wood. In his turn, Mahfi-Kassapa made this answer : — [214] Take an Almsman who, himself living in the forest, commends the forest life to others ; who, himself subsisting on alms begged, commends subsistence on alms to others ; who, himself clad in rags from the dust-heap, commends to others the wearing of such rags ; who, himself owning but three garments, com¬ mends the like limitation to others ; who, himself having few wants, commends the like temperance to others ; who, contented himself, commends content¬ ment to others ; who, a solitary himself, commends solitude to others ;

who, himself shunning lay society, commends the like reserve to others ; who, strenuous himself, commends the strenuous life to others ; who, virtuous himself, commends the life of virtue to others ; who, having won rapt concentration for himself, ex¬ horts others to win it too ; who, having won wisdom for himself, exhorts others to win it too ; who, having won Deliverance for himself, exhorts others to win it too ; who, having himself won the knowledge and the vision which Deliverance gives, exhorts others to win

the same. — Such an Almsman, reverend Sariputta, would illumine Gosinga wood. Lastly, turning to Maha-Moggallana, Sariputta put the same question to him, and he made this answer : — Take two Almsmen who hold discourse on quintes¬ sential Doctrine (abhidhamma) ; they put questions one to the other, furnishing answers and not collapsing, but gaining edification by their talk on doctrine ; — such an Almsman, reverend Sariputta, would illumine Gosinga wood. Moggallflna added that, now all of them had ex¬ pressed their views, they would like to hear Sariputta’s. Moggallana, said he, let us take an Almsman who is master of his heart and is not under its mastery. He chooses the plane of thought in which he wishes [215] to dwell in the morning, and in that precise plane in the morning he dwells ; — and so for the midday and for the eventide. It is just as if a King or great noble, with a clothes-chest filled with clothes of divers colours, were in the morning to wear the suit he had selected for morning wear ; at midday to wear the suit he had selected for midday wear ; and at eventide to wear the suit he had chosen for the evening ; — in just the same way the Almsman is master of his heart . . . for the eventide. — Such an Almsman, reverend Mog¬ gallana, would illumine Gosinga wood.

Now that we have all of us expressed our views, added Sariputta, let us go to the Lord and lay the matter before him, treasuring up as final what he may declare. The others assenting, to the Lord they went and after due obeisance took their seats to one side, while Sariputta described the visit of the others to hear him expound, and [216] repeated his question to Ananda as to the Brother who would illumine Gosinga wood, together with Ananda’ s answer. Good, Sariputta, very good. _ Ananda has given the best answer he could. For, Ananda is one who has been taught much, who treasures ... to eradicate propensities. Then Sariputta gave Revata’s answer, and the Lord said : — Good, S&riputta, very good. Revata has given the best answer he could. For, Revata is one who de¬ lights in meditation . . . abodes of solitude. [217] Next, S&riputta gave Anuruddha's answer, and the Lord said : — Good, Sariputta, very good. Anuruddha has given the best answer he could. For, Anuruddha is one who with the Eye Celestial . . . girdling him round. Hereupon, Sariputta gave Maha-Kassapa’s answer, and the Lord said : — [218] Good, Sariputta, very good. Kassapa has given the best answer he could. For, Kassapa is one who, himself living in the forest, . . . exhorts others to win the same.

Lastly, Sariputta gave Maha-Moggallana’s answer, and the Lord said : — Good, Sariputta, very good. Moggallana has given the best answer he could. For, Moggall&na expounds doctrine. Then MahS- Moggallana related to the Lord how, when they had all expressed their several views, they had asked Sariputta for his own answer; and he re¬ peated to the Lord the answer Sariputta had given. Said the Lord : — Good, Moggallana, very good. Sariputta has given the best answer he could. For, Sariputta is master of his heart . . . [219] for the eventide. At this point the venerable Sariputta asked who had spoken well. All of you, said the Lord, have spoken well, each in his turn. Now hear from me what type of Almsman would illumine Gosinga wood. Take an Almsman who, after his meal on return from his round for alms, seats himself, with legs crossed, with body upright, with mindfulness on the alert, and with the resolve not to leave his seat till, by starving them of subsistence, his heart is Delivered from Cankers. — Such an Alms¬ man, Sariputta, would illumine Gosinga wood. Thus spoke the Lord. Glad at heart, these reverend ones rejoiced in what the Lord had said.

[220] Thus have I heard. Once, when staying at SavatthI in Jeta's grove in Anathapindika’s pleasaunce, the Lord addressed the listening Almsmen as follows : — Eleven qualities disable a herdsman from looking after his herd and from promoting its increase ; and here are the eleven : — A herdsman (i) is ignorant of form, (ii) has no eye for marks, (iii) does not get out ticks, (iv) does not dress sores, (v) does not smoke out (the lairs), (vi) knows nothing either of fords or (vii) watering-places or (viii) roads or (ix) pastures, (x) milks dry, and (xi) fails to tend with special attention the bulls that are the sires and leaders of the herd. So too eleven qualities disable an Almsman from shewing growth, increase, and progress in this Doctrine and Rule ; and here are the eleven : — An Almsman (i) is ignorant of form, (ii) . • . (xi) fails to tend with special attention those of the Brotherhood who are experienced and senior Elders, the sires and leaders of the Confraternity. How is an Almsman ignorant of form ? — Why, by not really comprehending that each and every form consists of the four prime elements or is derivative therefrom.

How has an Almsman no eye for marks r — Why, by not really comprehending what marks the doings of the fool and the doings of the wise. How does an Almsman not get out ticks ?— Why, either by giving in to a thought that has arisen about sensuous pleasures — or about hurt — or about cruelty, or by giving in to evil and wrong states of mind, as they arise from time to time, [221] instead of putting them from him, instead of discarding and destroying them so as to make them cease to exist. How does an Almsman not dress sores ?— Why, when, seeing with his eye a visible shape, he is taken up with its detailed characteristics and marks, and — albeit, if he lives with eye uncontrolled, appetite and depression, together with evil and wrong states of mind, might stream in upon him — he yet lives not to con¬ trol his faculty of sight, keeps no watch and ward over it, and fails to develop control over his faculty of sight. [And so likewise with the other five senses.] How does he not smoke out the lairs? — Why, by not expounding to others the Doctrine which he has himself heard and learned.

How does he know nothing of fords ? — Why, by not going from time to time to learned Almsmen — the channels of the word and the repositories of the Doctrine and Rule and text — to ask and enquire of them how this is, or what that means. In conse¬ quence, they do not open up what is closed to him, do not clear up for him what was not clear, nor remove his doubts in divers ideas of perplexity. How does he know nothing of watering-places ? — Why, by failing, when there is preaching of the Truthfinder’s Doctrine and Rule, to take in knowledge of welfare and of the Doctrine, or to get the gladness which the Doctrine brings. How does he know nothing of roads ?■ How does he know nothing of pastures ? — Why, by having no real comprehension of the fourfold muster¬ ing up of mindfulness. [222] How does he milk dry ? — Why, when believ¬ ing householders bring out and offer him robes and the other requisites, he knows no bounds in what he takes. How does he fail to tend with special attention those of the Brotherhood who are experienced and senior Elders, the sires and leaders of the Confraternity ? — Why, by not ministering to them — both openly and in secret — with acts of love, with words of love, and with thoughts of love.

Eleven qualities bring the herdsman success in having no real comprehension of the Noble Path. looking after his herd and in promoting its increase ; and here are the eleven : — A herdsman (i) has know¬ ledge of form (ii) has an eye for marks, (iii) gets out ticks, (iv) dresses sores, (v) smokes out the lairs, (vi) knows about fords and (vii) watering-places and (viii) roads and (ix) pastures, (x) does not milk dry, and (xi) tends with special attention the bulls that are the sires and leaders of the herd. So too eleven qualities enable an Almsman to shew growth, increase, and progress in the Doctrine and Rites ; and here are the eleven : — An Almsman (i) has [228] knowledge of form, (ii) . . . (xi) tends with special attention those of the Brotherhood who are experienced and senior Elders, the sires and leaders of the Confra¬ ternity. [In each and every one of these respects he is, and does, the precise opposite of the foregoing Brother.] [224] Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said. [225] Thus have I heard. Once when the Lord was staying among the Vajjians at Ukka-cela on the banks of the Ganges, he addressed the listening Almsmen as follows : —

In bygone days an incompetent herdsman of Magadha, in autumn when it was the very last month of the rainy season, without considering either the hither or the further shore of the Ganges, started — from where there was no ford at all — to drive his cattle across to the Videha side. Huddled together in midstream, they came there to trouble and disaster, — all because of this incompetence of the herdsman. It is just the same with any recluses and brahmins who are wrong about this world and the hereafter, wrong about what is and what is not the realm of Mara, wrong about what is and what is not the realm of 1 60 XXXIV. CULA-GOPALAKA-SUTTA. M. i. 226. Death ; — all who imagine they ought to hearken to, and trust in, such recluses and brahmins, will long suffer and smart for it. In bygone days, a competent herdsman of Magadha, in autumn when it was the very last month of the rainy season, after due scrutiny of both the hither and the further shores of the Ganges, started — from where there was a ford — to drive his cattle across to the Videha side. First of all he drove over the bulls, the sires and leaders of the herd, who crossed the stream to the further shore in safety. Next he drove over the sturdy steers and cows, who also crossed the stream to the further shore in safety.

Then he drove over the half-grown bull-calves and heifers, who also crossed the stream to the further shore in safety. Then he drove over the weaker calves, who also crossed the stream to the further shore in safety. In those bygone days there was a tiny new-born bull-calf, which, helped along by the lowing of its mother, also crossed the stream to the further shore in safety. And why ? — Because that [226] competent herdsman of Magadha had carefully considered both banks before he drove his herd across the stream of the Ganges. It is just the same with any recluses or brahmins who are right about this world and about the hereafter, right about what is and what is not the realm of Mara, right about what is and what is not the realm of Death ; — all who imagine they ought to hearken to, and trust in, these recluses and brahmins, will long enjoy weal and welfare.

Just as those bulls, sires and leaders of the herd, crossed the stream of the Ganges to the further shore in safety, so too those Almsmen who are Arahats, in whom the Cankers are no more, who have greatly lived, whose task is done, who have cast off their burthens, who have won their weal, and who, fettered no more to existence, have by utter knowledge won Deliverance, — these have crossed the stream of Mara to the further shore in safety. Just too as those sturdy steers and cows crossed the stream of the Ganges in safety, so also those Almsmen who, having destroyed the Five Fetters of this world, will be translated here¬ after to realms from which they will never be reborn to earth, — these too will cross the stream of Mara to the further shore in safety. J ust too as the half-grown bull-calves and heifers crossed the stream of the Ganges to the further shore in safety, so also those Almsmen who, having destroyed the Three Fetters and having reduced passion, hate and folly to a minimum, will return but once more to this world and then will make an end of Ill ; — these too will cross the stream of Mara to the further shore in safety. Just too as those weaker calves crossed the stream of the Ganges to the further shore in safety, so also those Almsmen who, having destroyed the Three Fetters and entered the stream, will escape all future states of misery, possess an assured future, and are destined to win Enlightenment ;

— these too will cross the stream of Mara to the further shore in safety. Just too as that tiny new-born bull-calf, helped along by the lowing of its mother, crossed the stream of the Ganges to the further shore in safety, so also those Almsmen who live in accord with the Doctrine and trust therein, — these too will cross the stream of Mara to the further shore in safety.

It is I, Almsmen, [227] who am right about this world and about the hereafter, it is I who am right about what is and what is not the realm of Mara, it is I who am right about what is and what is not the realm of Death. All who imagine they ought to hearken to, and trust in, me, will long enjoy weal and welfare. Thus spoke the Lord ; and when the Blessed One had thus spoken he went on, as the Master, to say this : — This world and worlds beyond, where Mara reigns and where Death comes not , — this I knew and preached ; in utter knowledge and Enlightenment, I oped Nirvana's door of deathless peace. At last o' er Mara s stream, death's roots up tom, — rejoice / rejoice / Nirvana's peace is won !

Thus have I heard. Once when the Lord was staying at Vesali in the Gabled Hall in Great Wood, there was living in that city Saccaka, son of the Jain (woman), a great controversialist, who gave himself out as learned and was held in high popular repute. He used to go about Vesali, saying to people there : — I see no recluse or brahmin — founder of a Confraternity or following, with followers to teach, even though he be hailed as ‘ A rahat all-enlightened’ — who, when taken in hand by me point by point, would not fall atrembling and be all of a tremble, and quake, with the sweat streaming from his arm pits. Why, if I were to take in hand, point by point, an insensate post, even that would fall a- trembling and be all of a tremble and quake, — let alone a human being. Now early one morning the reverend Assaji, duly robed and bowl in hand, went into Vesali for alms. Seeing him coming some way off, Saccaka, who was wandering up and down the city, [228] went up to him and, after exchange of civil greetings, stood to one side, saying : — How does the recluse Gotama train his disciples ? In what divisions does his teaching mostly run ?

After this wise and in the following divisions, Aggivessana1 : — Visible shape, Almsmen, is imper¬ manent ; feeling is impermanent ; perception is imper¬ manent ; the plastic forces are impermanent ; and consciousness is impermanent. There is no Self in visible shapes, feelings, perceptions, plastic forces, or 1 The Agnivesyayanas were a brahmin gotra ; and Kshatriyas who were so styled doubtless took the name from their brahmin purohitas. Cf. Suttas Nos. 74 and 125 and Anguttara II, 180 (Aggivessa). This Saccaka, who boasts of success in controversy with the great Jain, Ndta-putta himself, was of Jain parentage on both sides according to Bu. The vJ. Niganthi-putta (the lectio difficilior) indicates that his mother was a Jain. M.i. 229. SACCAKA’S ONSLAUGHT. 1 63 consciousness. All plastic forces are impermanent, and there is no Self in any mental states. — After this wise and in those divisions does the Lord’s teaching mostly run.1 I am sorry to hear that the recluse Gotama holds this. Perhaps, some time or other, I may meet your worthy Gotama and have a talk with him ; I might wean him from those wrong views of his. Just then five hundred of the Licchavis were met together in their moot-house on some business or other, and to them came Saccaka, saying : — Come along, good Licchavis ; come along with me ! To-day I am going to have a talk with the recluse Gotama.

If he takes up his stand against me on the lines taken up by his well-known follower, the Almsman Assaji, — why, point by point, I will shake him to and fro and haul him about even as a lusty fellow would tug and haul about a fleecy ram he had got by its fleece ; or, as a lusty brewer, with his crate plunged into a deep pool of water, would take it by its handles and shake it to and fro as he hauled it about ; or, as a brewer’s lusty varlet [229], holding his rinser by its handle, would shake it up and down and toss it about ; — even so, point by point, will I shake up and down and toss about the recluse Gotama ; or, as in a deep tank a fullgrown elephant in his prime disports himself as with what is called ‘ the merry washing day’, so will I disport myself with the recluse Gotama. So come along, good Licchavis, come along with me! To-day I am going to have a talk with the recluse Gotama.

Some Licchavis said Saccaka was bound to win ; but others said the Lord would triumph over the inflated Saccaka. So, with a following of five hundred Licchavis, Saccaka came to the Gabled Hall in Great Wood, and, finding a number of the Almsmen pacing up and down in the open air, went up to them, asking — Where is the reverend Gotama at the present time ? We should like to see him. 1 Cf. S.B.E. XIII, ioo for this doctrine as preached to Gotama's first five converts, — of whom Assaji was one. The Lord, was the answer, is in Great Wood, sitting under a tree during the heat of the day, Aggivessana. 1 hereupon Saccaka, with his great train of Licchavis, went into Great Wood to the Lord, and, after exchange of civil greetings, took a seat to one side, — as also did the Licchavis, some after obeisance, some after greet¬ ings, some with joined palms outstretched in salutation, some with mention of their names and clans, and others again in silence. From his seat Saccaka said to the Lord : — There is a small point on which I should like to question the reverend Gotama, if he will allow me.

Ask, Aggivessana, [230] whatever you will. How, then, does the reverend Gotama train his disciples ? In what divisions does his teaching mostly run? After this wise and in the following divisions, Aggivessana : Visible shape, Almsmen, is imper¬ manent ; feeling is impermanent ; perception is imper¬ manent ; the plastic forces are impermanent ; and consciousness is impermanent. There is no Self in visible shapes, feelings, perceptions, plastic forces, or consciousness. All plastic forces are impermanent, and there is no Self in any mental states. — After this wise and in those divisions my teaching mostly runs. A comparison occurs to me, Gotama. Pray let us hear it, Aggivessana. Just as the growth, increase, and development of every seed and of all vegetation depends always on the earth and is based on the earth ; just as the accom¬ plishment of all tasks involving strength depends always on the earth and is based on the earth ; — just the same is it with an individual’s material Self (rupatt&) which, because it is based on matter, produces merit or demerit ; and the same applies to the individual Self of feeling, of perception, of the plastic forces, and of consciousness.

Do you not affirm; Aggivessana, that your material shape is your Self, that your feelings are your Self, that M. i. 231. SACCAKA’S ONSLAUGHT. 165 your perceptions are your Self, that your plastic forces are your Self, and that your consciousness is your Self? Yes, that is precisely what I do affirm ; — and so does this great gathering. What will 1 this great gathering ’ avail ? Pray, Aggivessana, confine yourself to your own argument. I affirm that my material shape is my Self, that my feelings are my Self, that my perceptions are my Self, that my plastic forces are my Self, and that my consciousness is my Self. Then, Aggivessana, I will here ask you a return question, to which you will make such answer as seems good to you. What say you ? — [281] Would a Noble, being an anointed King, like King Pasenadi of Kosala or like King Ajiltasattu of Magadha, the son of the Videha lady, have power — within his own realm — to put to death or to mulct or to exile those of his own subjects who deserve those respective punishments ? Yes, he would. Why, even confederations and federations such as the Vajjians or Mallians possess this power — within their own realms — ; and of course a monarch like King Pasenadi or King Ajatasattu, possesses it ; he would have this power and ought to have it.

What say you, Aggivessana ? — When you say your material shape is your Self, have you the power to make it become, or not become, what you order?1 On this Saccaka became silent. A second time the Lord asked the question, but still Saccaka was silent. Answer, said the Lord ; this is no time to be silent. If thrice a person is asked a doctrinal question by the Truth-finder and answers not, his skull is then and there cloven into seven pieces. At that moment (Sakka) the fairy of the thunderbolt. 1 Cf. Second Sermon to the Five Brethren at Vinaya Texts, and see Old Creeds and New Needs (1923), by Mrs. Rhys Davids. 1 66 XXXV. CULA-SACCAKA-SUTTA. M. i. 232. grasping his iron thunderbolt all afire, all a-glow, all a-blaze, took his stand in the air over Saccaka, to cleave his head into seven pieces if he failed the third time to return an answer to the Lord’s question. And this fairy of the thunderbolt was visible to the Lord and to Saccaka. In dread and dismay, with every hair on his body standing erect, Saccaka [282] — now seeking protection and shelter and refuge with the Lord ! — said : — Let the reverend Gotama put his question to me, and I will answer it.

What say you, Aggivessana ? — When you say your material shape is your Self, have you the power to make it become, or not become, what you order ? Think before you answer, Aggivessana ; for your former utterance does not accord with your last, nor your last with the former. [Similar paragraphs about feelings, perceptions, the plastic forces, and consciousness.] What say you, Aggivessana ? — Is material shape permanent or impermanent ? Is that which is impermanent an Ill or the reverse ? Is it proper to regard what is impermanent and an Ill and the creature of change, as being mine, or I, [288] or my Self? [Similar paragraphs about feelings and the rest.] What say you, Aggivessana? — Can a man who so clings to Ill, who has so gone over to Ill, and who so cleaves to Ill, that he regards Ill as mine, I, my Self, — can he either of himself fathom Ill or cast it out of his life ? How could that be ? It is not the fact. It is just like, Aggivessana, a man in need, search and quest of the best of timber, who should go with a keen axe into the forest and there, seeing a great banana-tree, straight and young and towering aloft, should cut its roots through, chop off its head, and then

proceed to unroll the ensheathing leaves, yet should never come on even second-rate timber, much less on the best of timber ; — just in the same way, when ex¬ amined and pressed and interrogated on your own statements, you are found empty and vain and faulty. What you said to people in Vesali was this : — I see no recluse or brahmin — founder of a Confraternity or fol¬ lowing, with followers to teach, even though he be hailed as * Arahat all-enlightened’ — who, when taken in hand by me point by point, would not fall a-trembling and be all of a tremble and quake, with the sweat streaming from his arm-pits. Why, (you went on to observe) if I were to take in hand, point by point, an insensate post, even that would fall a-trembling and be all of a tremble and quake, — let alone a human being. It is from your brow that the sweat has streamed down your robe on to the ground ; while I have no sweat at all on my body. And so saying the Lord bared his golden body to the gaze of the assemblage. [234] At these words Saccaka sat silent and upset, with his shoulders hunched up and with his eyes down¬ cast, much exercised in his mind but finding no words to utter.

Seeing Saccaka’s sorry plight, the Licchavi Dummukha said to the Lord that a comparison occurred to him, and, being bidden to state it, said : — It is just like a crab in a pond near a village or township, which is fished out on to dry land by the neighbouring boys or girls who with sticks and stones break and smash and pound each successive claw that the crab thrusts forth in turn, until, when all his claws have been broken, smashed and pounded, the crab is unable to get to his pond as he used. Just in the same way the Lord has broken, smashed and pounded Saccaka’s every succes¬ sive trick, wriggle, and squirm until Saccaka can never again come to the Lord as a controversialist. Go away, Dummukha ! go away ! I am conferring with Gotama, not with you, said Saccaka, — who went on to say to the Lord : — Let us pass from what I, with many other recluses and brahmins, have said on these lines, — all so much idle chatter, methinks. In what respects, now, does a disciple of yours carry out your doctrines and practise your teaching, living by the Doctrine of his master and of no one else, beyond doubts and perplexities, in confident assurance ?

Take the case, Aggivessana, of a disciple of mine who sees in the plenitude of knowledge and reality that no material shape whatsoever, — past, present, or future, internal or external, gross or delicate, lowly or choice, far or near — is mine, or I, or my Self ; and [285] who sees the like concerning feelings — percep¬ tions — the plastic forces — and consciousness. These are the respects in which a disciple of mine carries out my doctrines and practises my teaching, living by the Doctrine of his master and of no one else, beyond doubts and perplexities, in confident assurance. In what respects does an Almsman become an Arahat, — in whom the Cankers are no more, who has greatly lived, who has shed his burthen and won his weal, who is no longer fettered to existence, and who by utter knowledge nas won Deliverance? Take the case of a Brother who, from seeing, in the plenitude of knowledge and reality, that no material shape — or feeling and so forth — is mine or I, or my Self, becomes Delivered in absolute emancipation. — These are the respects in which an Almsman becomes an Arahat . . . has won Deliverance. The Almsman whose heart is thus Delivered possesses three excel¬ lences,— excellence in vision, excellence in practice, excellence in Deliverance. So Delivered, he pays to the Truth-finder alone honour and reverence, devotion and worship, saying : — Enlightened himself, the Lord preaches the doctrine for enlightenment. Self-con¬ trolled himself, the Lord preaches the doctrine for selfcontrol. At peace himself, the Lord preaches the doctrine for finding peace. Having crossed the flood himself, he preaches the doctrine for crossing. Winner of Nirvana for himself, he preaches to others the doctrine for winning Nirvana.

This said, Saccaka said to the Lord : — [236] I was arrogant and presumptuous to imagine that, point by point, I could cope with the reverend Gotama. A man might perhaps face with impunity a rutting elephant, — but not the reverend Gotama. With impunity perhaps a man might face a blazing conflagration, — but not the reverend Gotama. With impunity perhaps a man might face a deadly venomous snake, — but not the reverend Gotama. Yes ; I was arrogant and pre¬ sumptuous to imagine that, point by point, I could cope with the reverend Gotama, — who, I beg, will, with the Confraternity, take his meal with me to-morrow. By his silence the Lord intimated his assent, where¬ upon Saccaka informed the Licchavis and asked them to make due provision. Accordingly, when night had passed away, they furnished him with five hundred cauldrons of boiled rice as a gift ; and Saccaka made ready in his pleasaunce an excellent meal of food both hard and soft, and sent word to the Lord that the repast was now ready. Thither in the morning came the Lord, duly robed and bowl in hand, and sat down on the seat set for him, he and the Confraternity. Then with his own hands Saccaka served the Confra¬ ternity, headed by the Buddha, with that excellent meal without stint till all had eaten their fill, after which he sat himself down on a lower seat to one side of the Lord, saying : — May the merit of this gift, and of this field for reaping merit, bring welfare to the donors!

Unto them, Aggivessana, shall accrue whatsoever merit attaches to a recipient of gifts like yourself — not free from passion, hate, and delusion. [287] Unto thee shall accrue whatsoever merit attaches to a recipient like myself who am free from passion, hate, and delusion.

Thus have I heard. Once when the Lord was staying at Vesali in the Gabled Hall in Great Wood, he had dressed himself early and was minded to go, duly robed and bowl in hand, into the city for alms, when Saccaka, son of the Jain (woman), came, in the course of his wanderings, to the Gabled Hall in Great Wood. Having seen him coming some way off, thevenerable Ananda had said to the Lord : — Sir, here comes Saccaka, son of the Jain (woman), that great controversialist, who gives himself out as learned and is held in high popular repute ; his aim is to discredit the Buddha and the Doctrine and the Confraternity. Pray, sir, be so good as to be seated awhile. The Lord sat down on the seat set for him, and up came Saccaka, who, after civil greetings, took his seat to one side, saying to the Lord : — There are some recluses and brahmins, Gotama, who are always schooling their bodies, but not their minds,— experiencing feelings of bodily pain, which may paralyse the legs, or burst the heart, or make warm blood gush from the mouth, or render men demented and distraught. Here we have the mind conforming to the body and being dominated by the body. And why ? — [238] Because the mind is left unschooled. Or again tnere are some recluses and brahmins who are always schooling their minds, but not their bodies, — experiencing feelings of mental pain, which may paralyse . . . and distraught. Here we have the body conforming to the mind and being dominated by the mind. And why ? — Because the body is left unschooled. My belief is that the reverend Gotama’s disciples are always schooling their minds, but not their bodies.

W’hat have you heard about schooling the body ? For example, Nanda Vaccha, Kisa Sankicca, and Makkhali Gosala; — all the three of them go naked, flout life’s decencies, lick their hands after meals, never M.i. 239. SACCAKA AGAIN. 17I heed when folk call to them to come or to stop, never accept food brought to them before their rounds or cooked expressly for them, never accept an invitation, never receive food direct from pot or pan or within the threshold or among the faggots or pestles, never from (one only) of two people messing together, never from a pregnant woman or a nursing motner or a woman in coitu, never from gleanings (in time of famine) nor from where a dog is ready at hand or where (hungry) flies congregate, never touch flesh or fish or spirits or strong drink or brews of grain ; or they either visit only one house a day and there take only one morsel ; or they visit but two or (up to not more than) seven houses a day, and take at each only two or (up to not more than) seven morsels ; or they live on a single saucer of food a day, or on two, or on (up to not more than) seven saucers ; or they have but one meal a day, or one every two days, or (so on, up to) every seven days, or only once a fortnight, — on a rigid scale of rationing.

And do they get along on it, Aggivessana ? No, Gotama. At times they partake of very good food both hard and soft, with very good curries and very good drinks, which strengthen their bodies and build them up and put fat on them. So they revert subsequently to what they had eschewed before, and so there is this ebb and flow in bulk. What have you heard about schooling the mind ? But concerning schooling of the mind [239] Saccaka did not succeed in answering the Lord’s question. Then said the Lord to Saccaka : — The schooling of the body to which you referred just now, is no school¬ ing of the body according to doctrine in the Rule of the Noble. You did not understand the schooling of the body ; much less can you know the schooling of the mind. Hear now how body and mind, respectively, either go unschooled, or are schooled. Pay attention and 1 will speak. Then to the assenting Saccaka the Lord spoke as follows : First, as to the unschooled body and mind. Take an ordinary uninstructed man who has a pleasant feeling, so that he gets a passion for things pleasant and is passionately attached to them. Later, that pleasant feeling passes ; and with its passing there arises an unpleasant feeling, at the advent of which he grieves, mourns, laments, beats his breast and gets distraught. The pleasant feeling takes possession of his mind, because his body is not schooled ; it is because his mind is not schooled that the unpleasant feeling takes possession of it ; — and the man to whom both these things happen is neither schooled in body nor schooled in mind.

Next, as to the schooled body and mind. Take an instructed disciple of the Noble who has a pleasant feeling but gets therefrom no passion for things pleasant nor is passionately attached to them. Later, that pleasant feeling passes ; and with its passing there arises an unpleasant feeling, but at its advent he does not grieve, mourn, lament, beat his breast, or get dis¬ traught. It is because his body is schooled that the pleasant feeling does not take possession of his mind ; it is because his mind is schooled that the unpleasant feeling does not take possession of it ; — and the man to whom these two things happen [240] is both schooled in body and schooled in mind. The reverend Gotama, I feel sure, is schooled both in body and in mind. Offensive though your insinuation undoubtedly is, Aggivessana, nevertheless I will give you an answer. — From the day I cut off my hair and beard and donned the yellow robes to pass from home to homelessness as a Pilgrim, it is simply not the fact that either any pleasant or any unpleasant feeling could take possession of my mind. Could it perhaps be that you have never had feelings, either pleasant or unpleasant, which were such as to take possession of your mind ?

How could there be no such feelings ? In the days before my Enlightenment, when as yet I was but a Bodhisatta without fullest Enlightenment, I bethought me that — A hole-and-corner life is all a home can give, whereas Pilgrimage is in the open ; it is hard for a home-keeping man to live the higher life in all its full completeness and full purity and perfection ; what if I were to cut off hair and beard, don the yellow robes, and go forth from home to homelessness as a Pilgrim ? Then came a time when I — being quite young, with a wealth of coal-black hair untouched by grey . . . (etc., as in Sutta 26) . . . needing nothing further for my striving. Howbeit, there flashed in on me spontaneously three allegories, unknown till then : — It is just as if there were a green sappy stick in the water, and a man came along with his drill-stick, set on lighting a fire and making a blaze. Do you think he could succeed by rubbing with his drill-stick that green sappy stick from the water ? [241] Toil and moil as he may, he couldn’t; — because the stick is green and sappy in itself, and moreover had been in the water.

It is just the same with all recluses or brahmins whose life is not lived aloof from pleasures of sense in the matter of their bodies, and who have not inwardly discarded and rightly quelled the appetite, taste, in¬ fatuation, thirst, and feverish longing for pleasures of sense; — they are alike incapable of understanding, vision, and the plenitude of Enlightenment, whether or not paroxysms of unpleasant, acute, and painful feelings assail them. This was the first allegory, un¬ known till then, which flashed in on me. The second allegory was of a green sappy stick lying on dry land. Do you think the man could light his fire with that ? Toil and moil as he may, he couldn’t; — because, though the stick had been thrown not into the water but on dry land, yet it is green and sappy in itself. It is just the same with all recluses or brahmins whose life is not lived aloof . . . painful feelings assail 174 xxxvi. maha-saccaka-sutta. M.i. 24: them. This was the second allegory, till then un¬ known, which flashed in on me. The third allegory was [242] of a dry stick, with the sap out of it, lying on dry ground, with a man coming along with his drill-stick, bent on lighting a fire and making a blaze. Do you think he could light his fire with that dry stick ?

Yes, he could ; — because the stick is dry and sapless in itself and moreover had not been in the water but was lying on dry ground. It is just the same with all recluses or brahmins whose life is lived aloof from pleasures of sense in the matter of their bodies, and who have inwardly dis¬ carded and rightly quelled the appetite, taste, infatua¬ tion, thirst, and feverish longing for pleasures of sense; — they are alike capable of understanding, vision, and the plenitude of Enlightenment, whether or not paroxysms of unpleasant, acute and painful feelings assail them. This was the third and last of the three allegories, till then unknown, which flashed in on me. Thought I then to myself : — Come, let me, with teeth clenched and with tongue pressed against my palate, by sheer force of mind restrain, coerce, and dominate my heart. And this I did, till the sweat streamed from my armpits. Just as a strong man, taking a weaker man by the head or shoulders, re¬ strains and coerces and dominates him, even so did I, with teeth clenched and with tongue pressed against my palate, by sheer force of mind restrain, coerce, and dominate my heart, till the sweat streamed from my armpits. Resolute grew my perseverance which never quailed ; there was established in me a mindfulness which knew no distraction, — though my body was [243] sore distressed and afflicted, because I was harassed by these struggles as I painfully struggled on. — Yet even such unpleasant feelings as then arose did not take possession of my mind.

Thought 1 to myself : — Come, let me pursue the Ecstasy that comes from not breathing. So I stopped breathing, in or out, through mouth and nose ; and then great was the noise of the air as it passed through my ear-holes, like the blast from a smith’s bellows. Resolute grew my perseverance . . . did not take possession of my mind. Thought I to myself : — Come, let me pursue further the Ecstasy that comes from not breathing. So I , stopped breathing, in or out, through mouth and nose and ears ; and then violent winds wracked my head, as though a strong man were boring into my skull with the point of a sword. Resolute grew my perse¬ verance . . . did not take possession of my mind. Thought I to myself : — Come, let me pursue still further the Ecstasy that comes from not breathing. So I kept on stopping all breathing, in or out, through mouth and nose and ears ; and then violent pains attacked my head, as though a strong man [244] had twisted a leather thong round my head. Resolute grew my perseverance . . . did not take possession of my mind.

Thought I to myself : — Come, let me go on pursuing the Ecstasy that comes from not breathing. So I kept on stopping breathing, in or out, through mouth and nose and ears ; and then violent winds pierced my in¬ wards through and through, — as though an expert butcher or his man were hacking my inwards with sharp cleavers. Resolute grew my perseverance . . . did not take possession of my mind. Thought I to myself : — Come, let me still go on pursuing the Ecstasy that comes from not breathing. So I kept on stopping all breathing, in or out, through mouth and nose and ears ; and then there was a violent burning within me, — as though two strong men, taking a weaker man by both arms, were to roast and burn him up in a fiery furnace. Resolute grew my perse¬ verance . . . did not take possession of my mind. [245] At the sight of me, some gods said I was dead ; others said I was not dead but dying ; while others again said that I was an Arahat and that Arahats1 lived like that ! 1 Sec p. 2 (n.) and Dial. Ill, 3-6 for the history and use of this preBuddhist term, adopted with changed connotation by Gotarna

Thought I to myself : — Come, let me proceed to cut off food altogether. Hereupon, gods came to me begging me not so to do, or else they would feed me through the pores with heavenly essences which would keep me alive If, thought I to myself, while I profess to be dispensing with all food whatsoever, these gods should feed me all the time through the pores with heavenly essences which keep me alive, that would be imposture on my part. So I rejected their offers, peremptorily. Thought I to myself : — Come, let me restrict myself to little tiny morsels of food at a time, namely the liquor in which beans or vetches, peas or pulse, have been boiled. I rationed myself accordingly, and my body grew emaciated in the extreme. My members, great and small, grew like the knotted joints of withered creepers . . . (etc., as in Sutta 12) . . . [246] rotted at their roots ; and all because I ate so little. At the sight of me, some men said I was black ; others said I was brown ; while others again said I was neither black nor brown, but dusky like a fish. To such a sorry pass had my pure clear complexion been reduced, — all because I ate so little.

Thought I to myself : — Of all the spasms of acute and severe pain that have been undergone through the ages past — or will be undergone through the ages to come — or are now being undergone — by recluses or brahmins, mine are pre-eminent ; nor is there aught worse beyond. Yet, with all these severe austerities, I fail to transcend ordinary human limits and to rise to the heights of noblest understanding and vision. Could there be another path to Enlightenment ? A memory came to me of how once, seated in the cool shade of a rose-apple tree on the lands of my father the Sakyan,1 I, divested of pleasures of sense (cf. Suttas 26 and 27). The passage here is a significant instance of the vogue of the term, before Buddhism, to indicate a man of worth, and therefore an ascetic Saint. 1 The amplified legend of the infant Gotama’s Ecstasy will be found at Jataka I, 57. and of wrong states of mind, entered upon, and abode in, the First Ecstasy, with all its zest and satisfaction, — a state bred of inward aloofness but not divorced from observation and reflection. Could this be the path to Enlightenment ? In prompt response to this memory, my consciousness told me that here lay the true path to Enlightenment.

Thought I to myself : —[247] Am 1 afraid of a bliss which eschews pleasures of sense and wrong states of mind ? — And my heart told me I was not afraid. Thought I to myself : — It is no easy matter to attain that bliss with a body so emaciated. Come, let me take some solid food, rice and junket ; and this I ate accordingly. With me at the time there were the Five Almsmen, looking for me to announce to them what truth I attained ; but when I took the rice and junket, they left me in disgust, saying that luxuriousness had claimed me and that, abandoning the struggle, I had reverted to luxuriousness.1 Having thus eaten solid food and regained strength, I entered on, and abode in, the First Ecstasy. — Yet, such pleasant feelings as then arose in me did not take possession of my mind ; nor did they as I successively entered on, and abode in, the Second, Third, and Fourth Ecstasies. With heart thus stedfast, thus clarified and purified, clean and cleansed of things impure, tempered and apt to serve, stedfast and immutable,— [248] it was thus that I applied my heart to the knowledge which re¬ called my earlier existences. I called to mind . . . (etc., as in Sutta 4) . . . purged of Self. — Yet, such pleasant feelings as then arose within me did not take possession of my mind.

That same stedfast heart I now applied to know¬ ledge of the passage hence and re-appearance else- * Here, as against Sutta 26, the Five Brethren pass their stricture on Gotama (and indeed here actually quit him in disgust), not after his attainment of Buddhahood, but before the Four Ecstasies. where of other creatures. With the Eye Celestial . . . (etc., as in Suita 4) . . . [249] purged of Self. — Yet, such pleasant feelings as then arose within me did not take possession of my mind. That same stedfast heart I next applied to know¬ ledge of the eradication of Cankers. I comprehended . . . (etc., as in Suita 4) . . . purged of Self. — Yet, such pleasant feelings as then arose within me did not take possession of my mind. I am aware, Aggivessana, that, when I preach the Doctrine to some hundreds of people, each individual imagines I am preaching for his separate behoof. But that is not the way to look at it, when the Truthfinder is preaching the Doctrine to people for general edification. At the close of my discourse, I still and compose my heart, focus and concentrate it, with all the marks of that precedent rapture of concentration in which I always dwell, unceasingly.

That may be believed for the recluse Gotama, as an Arahat all-enlightened. But, does he admit that he ever sleeps in the daytime ? 1 am aware that, in the last month of the hot season, before the rains set in, when, after my meal, I am back from my round for alms, my robe is folded in four for me and I, lying on my right side, pass into slumber, — but in full mindfulness, and fully alive to what I am doing. This is what some recluses and brahmins call stupor. [250] So far, Aggivessana. stupor is neither present nor absent. Now hear how there is, and how there is not, real stupor. Give me your attention and I will speak. Certainly, said Saccaka in assent. The Lord said : — The man who has not put from him the Cankers— which are of impurity, lead to re¬ birth, entail suffering, ripen unto sorrow, and leave a heritage of birth, decay, and death, — this is the man who is in a real stupor ; for his stupor comes from not being quit of the Cankers. But the man who is quit of them, is in no stupor, because he is beyond stupor

by being quit of the Cankers. In the Truth-finder, Aggivessana, all these Cankers have been put away, have been grubbed up by the roots, like a bare cleared site where once a palm-tree grew, things that once have been and now can be no more. Just as a palm with its head chopped off is incapable of growing, so in the Truth-finder all the Cankers — which are of im¬ purity, lead to re-birth, entail suffering, ripen unto sorrow, and leave a heritage of birth, decay, and death — have been grubbed up by the roots, like a bare cleared site where once a palm-tree grew, things that once have been and now can be no more. After these words, Saccaka, son of the Jain (woman), said to the Lord : — It is wonderful, it is marvellous, how, while you were being spoken to so offensively and with such insinuations, you have not changed colour nor has your countenance altered ; — quite like an Arahat all-enlightened. I am aware, Gotama, that I have taken in hand, point by point, Makkhali Gosala, Ajita Kesambala, Pakudha Kaccayana, Safijaya Belat$hi-putta, and Nata-putta the Jain ; and each in turn, being taken in hand by me point by point, [251] wandered off from one thing to another, switching the discussion on to something else, exhibiting annoyance, bad temper, and resentment. But the reverend Gotama, while he was being spoken to so offensively and with such insinuations, never changed colour nor did his countenance alter ; — quite like an Arahat allenlightened.

And now, he added, I ought to go ; for, I have much to do and attend to. At your good pleasure, Aggivessana. Having expressed his gratification and thanks for what he had heard, Saccaka got up and went his way.

Thus have I heard. Once when the Lord was staying at SSvatthl in the Old Pleasaunce in the palace of Migara’s Mother, there came to him Sakka, king of gods, who, taking a seat to one side after salutations, asked how, briefly, an Almsman became Delivered by the extirpation of cravings, so as to become consummate in perfection, consummate in his union with peace, consummate in the higher life, con¬ summate in his bourne,1 foremost among gods and men. Take the case, king of gods, of an Almsman who has been taught that there should never be any in¬ clination towards any mental state whatsoever. So taught, he apprehends all such mental states, and, by apprehending, comprehends them, and, by compre¬ hending, views every feeling which he experiences — be it pleasant, or unpleasant or neither — with a sense of its impermanence, without passion for them, with an eye to their cessation, and with an eye to renouncing them all, so that, in the result, he clings on to nothing in the world and thereby is undismayed, and, being undis¬ mayed, individually wins Nirvana for himself [252] — with the conviction that for him re-birth is no more ; that he has greatly lived ; that his task is done ; and that there is no more of what he has been.

That, king of gods, is how, briefly, an Almsman 1 Cf. Digba II, 283 for the like question by Sakka, amplified at Saftyutta III, 13 by the five words which conclude this sentence (words usually reserved to describe the TathSgata, or Truthfinder as a supreme Buddha). becomes Delivered . . . foremost among gods and men. Hereupon, expressing satisfaction and gratitude for what he had heard, Sakka, king of gods, saluted the Lord with deep reverence and vanished then and there. The reverend Maha-Moggallana, who at the time was seated near the Lord, inwardly wondered whether or not that fairy, in expressing gratitude, had really f rasped what the Lord had told him, and resolved to nd out. Swiftly as a strong man might stretch out his arm or draw back his outstretched arm, Moggallana vanished from the palace of Mig&ra’s Mother and appeared among the Thirty-Three gods. Sakka, who •at the moment was taking his pleasure in the Lotus Pleasaunce with five hundred instruments discoursing heavenly music around him, no sooner saw the reverend Maha-Moggallana in the distance than he stopped the music and going towards him said : — Approach, Your Excellency ; welcome to Your Excel¬ lency ; it is a long time since Your Excellency managed to come here; pray be seated, Your Excel¬ lency ; here is a seat set for you. Moggallfina took his seat accordingly, and then Sakka, king of gods, seated himself on a lower seat to one side.

When they were thus seated, Moggall&na said to Sakka : — How did the Lord, Kosiya,1 briefly expound to you Deliverance by the extirpation of cravings? Pray let me too share in that discourse so that I may hear it. 1 have much to do and attend to, Your Excellency, both on my own account and on that of the ThirtyThree. I duly heard it all and took it in ; [253J 1 duly pondered it over and stored it up in my memory ; nor will it soon fade away. Time was, Your Excel¬ lency, when war arose between the gods and the 1 For this (? tribal) designation of Sakka see Dialogues II, 296 and 305 ; the word also means an owl. Bu. adds a long account of the vicissitudes in the conflict of the Devas with the Asuras. 1 82 XXXVII. cula-tanhA-sankhaya-sutta. M. i. 254. Asuras (titans) ; and in the conflict the gods won, and the Asuras were worsted. On my triumphant return from that conflict, I called into being the Palace of Victory (Vejayanta),— which has a hundred towers, each seven hundred stories high, and in each story there are seven nymphs, each with her seven attend¬ ants.— Would not Your Excellency like to see the delights of the Palace of Victory ?

Moggallana having expressed assent by silence, Sakka, king of gods, and King Vessavana,1 preceded by Moggallana, proceeded to the Palace of Victory. At the sight of Moggallana in the distance, Sakka’s handmaidens fled in fear and shame each to her own apartment, — just as a young wife is filled with fear and shame at the sight of her husband’s father. Then Sakka and Vessavana conducted Moggallana through the palace and walked him all over it, point¬ ing out its successive delights to His Excellency. Yes, said Moggallana, it is as splendid as it should be, in view of the venerable Kosiya’s merit in the past. Mortals, too, jubilantly exclaim, at sight of anything delightful, that it is as splendid as the Thirty-Three ; and this is as splendid as it should be, in view of the venerable Kosiya’s merit in the past. Then thought Moggallana: — This fairy is inflated (about his palace) ; I had better give him a shock. So he wrought a work of magic whereby his big toe set the Palace of Victory shaking and quaking and rock¬ ing. [254] At this, Sakka, King of gods, and King Vessavana, and all the gods of the heaven of the Thirty-Three, wondered and marvelled, saying : — A wonder and a marvel indeed is the magic power and potency of this recluse, who with his big toe can set this heavenly mansion shaking and quaking and rocking.