Majjhima Nikāya II (Further Dialogues of the Buddha, vol. II: suttas 77-152)

it all behind. , , , . , When we come to those recluses and brahmins who affirm an unconscious but hale Self after death with or without form, or with both or with neither , here some exponents of the conscious Self after death are shocked to hear that consciousness, is a disease, a pustulence, a pang and that unconsciousness alone is good and excellent. The Truth-finder knows that these several assertions of a hale but unconscious Self after death are impossible in themselves; no recluse or brahmin can possibly pretend to explain either a return hither or a going hence, departure from one existence M. il 232, WARRING SCHOOLS. 133 and reappearance in another, or growth increase and development, — apart from all form, feeling, perception, the plastic forces, and consciousness. Seeing that all this is composite . , . leaves it all behind When we come to those recluses and brahmins who affirm a hale Self with neither-consciousness-norunconsciousness after death — with or without form, or with both or with neither — , here some exponents of the unconscious Self after death are shocked to hear not only that consciousness is a disease, a pustulence, a pang, but also that unconsciousness is a delusion and a snare, and that only Neither-consciousness-nor-unconsciousness is good and excellent. With each and every one of these various theories of the hale Self that is neither-conscious-nor-unconscious after death, the Truth-finder is familiar. If recluses and brahmins affirm that this stage can be attained by mere components of sight hearing and thought, it is recognized as fatal to its attainment ; [232] for this is a stage which is recognized as attainable not by stages of rapt meditation in which such components are present but by stages where they are absent and gone. Seeing that all this is composite . . . leaves it all behind.

When we come to those recluses and brahmins who affirm the break-up and destruction and annihilation of the existent creature, apostles alike of consciousness, of unconsciousness and of neither-consciousness-norunconsciousness after death are all shocked together, — because the other good people loudly assert their craving for existence by insisting again and again on the hereafter in store for them. Just as a huckster in the course of trade reckons that he will make so much out of this and get so much by that, — just in the same way these recluses and brahmins, methinks, show up like hucksters, with their reiterated insistence on the hereafter in store for them. The Truth-finder knows that, for all their dread and loathing of personality, these believers in annihilation still keep circling and revolving round this selfsame personality — just as a dog, tied by a strap to a stout pillar or post, [233] runs in circles round 134 CTI. PAftCA-TTAYA-SUTTA. M. it 234. and round that selfsame pillar or post. Seeing that all this is composite . . . leaves it all behind. As regards all recluses or brahmins who, busying themselves with the ages to come and theorizing about the future, advance a variety of assertions about futurity, all of them without exception posit these five stages or one of them.

Other recluses and brahmins there are who, busying themselves with past ages and theorizing about the past, advance a variety of assertions about the past, — each maintaining that naught but his assertion is true, all else being empty and vain. They severally assert that (i) Self and the world are eternal, (ii) are hot eternal, (iii) are both eternal and not eternal, (iv) are neither eternal nor not -eternal, (v) have an appointed end, (vi) are endless, (vii) have an end and are endless, (viii) neither end nor are endless, (ix) have unimodal consciousness, (x) have multimodal consciousness, (xi) have restricted consciousness, (xii) have boundless consciousness, (xiii) are very pleasant, (xiv) are very unpleasant, [234] (xv) are both pleasant and unpleasant, or (xvi) are neither pleasant nor unpleasant. Each maintains his own assertions as the sole truth, all else being scouted as empty and vain. Now, to begin with those who assert that Self and the world are eternal, it is impossible that, without faith, inclination, authority, appreciation and intellectual enthusiasm, clean and pure and true vision should individually emerge purified and cleansed ; and if there be no purified and cleansed vision for an individual, then it is only a fraction of true vision which these recluses and brahmins do purify, and that is pronounced (not true vision but) a mere aspiration. Seeing that all this is composite . . . leaves it all behind.

And the same holds good of the other views, — that Self and the world are not eternal and so forth. [235] Now we will take a recluse or a brahmin who — quit of all views about past and future, and unbiassed by the bondage of pleasures of sense — - develops and enters on the joy of solitude, feeling it to be excellent and good. When this joy of solitude dies away, distress arises ; when distress dies away, there arises the joy of solitude once again. Just as shade passes off and leaves the place to the blazing heat, or as the blazing heat passes off and leaves it in the shade, so when the joy of solitude dies away, distress arises, and when distress dies away the joy of solitude arises once again ; and the Truth-finder knows well the ebb and flow. Seeing that all this is composite . . . leaves it all behind. Next we take another recluse or brahmin who — quit of all views about past and future, unbiassed by the bondage of pleasures of sense, and passing beyond solitude’s joys — develops and dwells in bliss immaterial, feeling this to be excellent and good. When this immaterial bliss dies away, solitude’s joys arise ; when they die away, [236] there arises the immaterial bliss once more, — again like the alternation of shade and blazing heat ; and the Truth-finder knows well the ebb and flow. Seeing that all this is composite . . . leaves it all behind.

Next, take another recluse or brahmin who — quit of all views about past and future, unbiassed by the bondage of pleasures of sense, passing beyond solitude’s joys and bliss immaterial-^develops and dwells in the poise which knows neither pleasure nor pain, and feels this to be excellent and good. When this poise dies away, immaterial bliss arises ; when this bliss dies away, poise arises once more, — again like the alternation of shade and blazing heat ; and the Truth-finder knows well [237] the ebb and flow. Seeing that all this is composite . . . leaves it all behind. Next, we come to another recluse or brahmin who — quit of all views about past or future, unbiassed by the bondage of pleasures of sense, passing alike beyond solitude’s joys, immaterial bliss and the poise that knows neither pleasure nor pain — comes to the vision that he has found Peace, is dead to the world and grasps at nothing. Knowing well what his vision is, the Truth-finder observes that this .reverend Almsman conceives that N irvana is only a salutary path to tread ; he grasps either at views about the past or the future, or at bondage to pleasures of sense, or at the joys of solitude, or at immaterial bliss, or at the poise that knows neither pleasure nor pain ; and that, though he thinks he has found Peace, and is dead to the world, and grasps at nothing, yet grasping is alive within him. Seeing that all this is composite . . . leaves it all behind.

It is into the perfect way of utter Peace that the Truth-finder has won full Enlightenment, to wit into the Deliverance that knows no grasping and has thought out the true nature of the rise, the fall, the satisfactions, the perils and the outcome of the six organs of sense ; this is the Truth-finder’s perfect way of utter Peace [238] and his Deliverance. Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at Kusinara in the Sacrificial Wood, he addressed the listening Almsmen as follows : — What .think ye of me, Brethren? Is it to get robes or alms, is it to get lodging or to secure some future or other hereafter that the recluse Gotama preaches his Doctrine? No, sir ; it is not for such reasons. If you think it is not for that, what is it you think of me? What we think, sir, is that the Lord is compassionate and merciful and that it is out of compassion that he preaches his Doctrine. Well then, Almsmen, you must sichool yourselves in the higher lore which 1 have taught you, to wit the four Themes (sati-patthana), the four Bases of psychic power (iddhi-pada), the fivefold Sphere of sense (in- driya), the five Forces (bala), the seven [289] Factors of Enlightenment (bojjhanga) and the Noble Eightfold Path. In this higher lore you must school yourselves in unity and harmony without strife. So schooling yourselves, you may find two Almsmen maintaining divergent views on the Abhidhamma. In the first case, if you find the two differing both as to the meaning and as to the letter, first send for the Almsman of the one faction whom you deem the more amenable and tell him what is the rightful view on the points at issue, bidding him not to stir up strife.

Next send for that Almsman of the opposing^ faction whom you deem the more amenable and tell him what is the rightful view on the points at issue, begging him not to stir up strife. Thereby what is erroneously held is to be recognized as erroneous ; and the Doctrine and Rule are to be duly set forth accordingly. Proceed likewise if the divergence is confined either to the meaning or [240] to the letter, or if there be really no divergence at all but real agreement between both sides on both aspects. Thereby what is erroneously held is to be recognized as erroneous, where it is erroneous ; and what is correctly held is to be recognized as being correct, where it is correct; [241] and the Doctrine and Rule are to be duly set forth, with these recognitions.

Also, as thus you school yourselves in unity and harmony without strife, an Almsman may be guilty of an offence or a transgression. In such case be in^ no hurry to reprove ; — the individual must be studied. In one case you may conclude that it will neither harass you nor annoy him, -^inasmuch as he is not a mr of wrath and nasty temper, nor is he dense, but to convince ; and you see your way to make hit out of wrong things and to establish him in — if such be your conclusion, it is proper In another case, if you conclude that it you but will annoy him ; — inasmuch as/ wrath and nasty temper, and is de^ (convert ; but you see your way to 1/ of wrong things and to establish him in the right, then his annoyance is a small matter ; — it is a much greater matter to convert him from wrong to right. If such be your conclusion, it is proper to speak out. In a third case, if you conclude that it will harass you but not annoy him, — inasmuch as he is not a man of wrath and nasty temper, nor is he dense, but hard to convert ; yet you see your way to make him grow out of wrong things and to establish him in the right ; your being harassed is a small matter ;

— it is a much greater matter to convert him from wrong to right. If such be your conclusion, it is proper to speak out. In yet another case, if you conclude that it will both harass you and annoy him,— -inasmuch as [242] he is a man of wrath and bad temper, both dense and hard to convert; yet you see your way to make him grow out of wrong things and to establish him in the right ; your being harassed and his being annoyed are small matters it is a much greater matter to convert him from wrong to right. If such be your conclusion, it is proper to speak out. In a final case, if you conclude that it will both harass you and annoy him, — inasmuch as he is a man of wrath and nasty temper, dense and hard to convert ; and you cannot see your way to convert him from wrong to right ; — with such a man you must not be careless of your own poise of mind.

Herein, as you school yourselves in unity and harmony without strife, there may arise among you trends of converse, aberrations of view, malevolence, \ heartburnings, and discontent. In such a case, first k md for that Almsman from the warring factions jm you deem the more amenable, and tell him that, Easter knew it, he would condemn all this that in a united Confraternity. If he answered vwould answer that the Master would conyid that, if it did not come to an end, mot be realized. Thereafter the Alms- \ieem most amenable in the opposite e it put to him ; and, if he answered aright, he too would answer that the Master would condemn it all and that, [243] if it did not come to an end, Nirvana could not be realized. If now the responsible Almsman were asked by his fellows whether in his hands those Almsmen had grown out of wrong things and been established in the right, his best answer would be that from the Lord he had learned the Doctrine and taught it to those Almsmen,— who had subsequently grown out of wrong and had stablished themselves aright. By such an answer, he would neither vaunt himself nor disparage others ; he sets forth the full Doctrine ; nor is there any operative utterance, major or minor, which excites condemnation.

Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said. Thus have I heard. Once while the Lord was staying among the Sakyans at Samagama, Nataputta the Nigantha had died recently at Pava. At his death the Niganthas were broken up ; they split into twp, and led lives of quarrels, strife and contentions, assailing one another with shafts of wounding speech, such as — You know nothing of this Doctrine and Rule; I do, though you never will. You walk in error, but I aright. There is sense in what I say ; none in what you say. You end just where you should begin [244] and begin where you should end. Your elaborate thesis is knocked endwise ; your argument is floored; and you are beaten. Go and learn better, or else at once get out of your tangle — if you can. Wholesale slaughter, methinks, was afoot among Nataputta s Niganthas! Even the white-clad laity who followed Nataputta evinced the disgust and displeasure and repugnance, that must result from a Doctrine and Rule so inadequately set forth and expounded, so lacking in efficacy and prospect of peace . for the heart, a Doctrine and Rule without an All-enlightened founder, and now reft of foundations and void of consolation.

Now Cunda, the novice, who had spent the rainy months at Pava, came to the^aeverend Ananda at Samagama and reported the foregoing to him. Ananda said the story was one: to bring before the Lord, — to whom, in company with Cunda, he proceeded and to whom, after salutations, [ 245] he related what he had heard from Cunda, — adding his hope that, when the Lord die$7“no quarrels would arise in the Confraternity, to the/general grief and sorrow and hurt of many folk and ko the grief and pain alike of gods and men. _ / What think you, Amanda ? Do you observe even a couple of Almsmen a{ variance about the higher lore I have taught you, to wit the four Themes, the four Bases of psychic power, the fivefold Sphere of sense, the five Forces, the seven Factors of Enlightenment, and the Noble Eightfold Path ? • No. But those who are about t . Lord might, at his death, stir up quarrels in the Co maternity respecting rigours of the regimen or of the Code (patimokkha). Such quarrels would make for the! general grief and sorrow and hurt of many folk, and , the grief and pain alike of gods and mem /

Of little concern, Ananda, are' quarrels respecting rigours of regimen or of the Code ; it is possible quarrels in the Confraternity about the Path or the course of training which really matter. There are six roots from which disputes grow, Ananda. — Take, first, a man of wrath and nasty temper, who shows no respect .or obedience to the Master or the Doctrine or the Confraternity, and does not carry out his course of training to the full. This is the kind of man who [246] breeds disputes, to the general grief . . . gods and men ; and if you detect — within yourself or without — such a root of quarrels, then strive to extirpate the evil thing ; for, if you succeed in detecting it, that particular root of disputes will not sprout into anything to trouble your lives thereafter. And the same applies to the five other roots of disputes, in men that are hypocritical and fraudulent; envious and jealous; guileful and deceitful; full of evil desires and wrong views ; or absorbed in temporal ideas which they hug tightly and will not loose their hold. — [247] These are the six roots from which disputes grow. ...

There are four Adjudications (adhikarana), relating severally to disputes, censure, transgressions and obligations ; and there are seven settlements of Adjudications, for settling and deciding Adjudications, as they arise from time to time. A summary verdict with parties present maybe given; or an innocence verdict; or a verdict of past insanity ; confession may be admitted ; a Chapter’s decision may be taken ; also there is specific wickedness ; and there is covering up. How does a summary hearing come into play ?- — Suppose there is a dispute between Almsmen as to what is and what is not the Doctrine or Rule. The whole body of Almsmen is to meet and thresh the matter out in the light of the Doctrine, till there is agreement, and then to settle it conformably with such agreement. This is how a summary hearing comes about and this is how some Adjudications are settled, namely by summary hearing. How does a Chapter’s decision come into play ? — If the local Almsmen cannot settle the matter locally, they are to go where there are a larger number of Almsmen in residence ; and there the whole conjoint body is to assemble and thresh the matter out in the light of the Doctrine, till there is agreement and then to settle it conformably with such agreement. This is how a majority agreement comes about and this is how some Adjudications are settled, namely by a Chapter’s decision. ,

How does innocence come into play ? — Suppose Almsmen charge an Almsman with this or that grave transgression or offence meriting expulsion or bordering on it. If when they ask him to remember whether he has been guilty of this, he says he has no remembrance of it, [248] he may be given a verdict of innocence. This is how a protestation of innocence comes into play, and this is how some Adjudications are settled, namely by a verdict of innocence of conscience. How does a verdict of past insanity come about? — Suppose Almsmen charge an Almsman ... no remembrance of it ; and suppose that, when he denies it, the spokesman presses him to say whether he is quite sure he has no remembrance of it, he replies that, being distraught, he had perpetrated much in act and speech which did not beseem a recluse, but that he has no remembrance of it and that this particular thing was done when he was out of his mind. In that event he must be given a verdict of past insanity. •This is how a verdict of past insanity comes about and this is how some Adjudications are settled, namely by a verdict of past insanity.

How does confession come into play ? — Suppose an Almsman, whether reproved or not, remembers his offence, discloses it and lays it bare. He must go, with his robe over one shoulder only, to a senior Almsman, bow down at his feet and then, squatting humbly down on his heels and with folded palms outstretched, say that he has been guilty of a specified offence and that he acknowledges it. The senior will then ask him if he is fully alive to his guilt ; and, on his replying that he is, will ask whether he will keep watch and ward over himself in future, and shall receive an assurance that he will. This is how confession comes about, and this is how some Adjudications are settled, namely by confession. [249] How does specific wickedness come into play ? — -Suppose Almsmen charge an Almsman with this or that grave transgression or offence meriting expulsion or bordering .on it, and ask him to remember whether he has been guilty of this ; and suppose he says he has no remembrance of it but, being pressed by the spokesman to say whether he is quite sure he has no remembrance of it, replies that, without being asked, he will acknowledge having committed this or that trivial offence ; and therefore could not conceivably, when specifically asked, fail to acknowledge so grave a transgression or offence, meriting expulsion or bordering on it. Suppose the spokesman, taking note of his acknowledgment of the trivial offence and repudiation of the major charge, still presses him to remember whether he is quite sure he has no remembrance of the major charge, and now elicits the answer that he does remember being guilty of it and that his former denials were hasty and did not express his meaning. This is how recalcitrancy comes about and this is how some Adjudications are settled, namely by extracting admissions from the recalcitrant,

[250] How does covering up come into play ? — Suppose that Almsmen living in contentions and strife and disputes collectively perpetrate much in act and speech which does not beseem recluses. The whole body is to meet and a sage Almsman from among one of the two factions is to rise up, with robe over one shoulder and with folded palms extended, and to make known to the Confraternity as follows : — I ask to be heard by the Confraternity. Living here in contentions and strife and disputes, we have perpetrated much in act and speech which does not beseem recluses. If the assembly deems it proper for adoption, I, by a covering up motion, will, in full conclave, set forth, both for the others here and for myself, their offences and my own,— gross sins and mundane offences always excepted. Then a sage Almsman from the opposite faction is to second the motion in like terms. This is how the motion for covering-up comes into play and this is how some Adjudications are settled, namely by covering up (collective shortcomings as with heaped up bracken). Six in number, Ananda, are the things, in them- 144 civ. samagama-sutta, m. h. 25 r.

selves conciliatory friendly and respectful, which conduce to accord, harmony, concord and unity. Firstly, an Almsman is instant in acts of love, both overtly and in secret, to his fellows in the higher life ; this is a thing, in itself conciliatory friendly and respectful, which conduces to accord harmony concord and unity. Secondly, an Almsmen is instant in words of love . . . and unity. Thirdly, an Almsman is instant in thoughts of love . . . [251] and unity. Fourthly, whatsoever an Almsman receives that is lawful and lawfully received, this, even to the last crumb in his bowl, he shares equally and without favour among all his virtuous fellows in the higher life ; this is another thing, in itself conciliatory friendly and respectful, which conduces to accord harmony concord and unity. Fifthly, an Almsman lives, both overtly and in secret, in virtue among his fellows in the exercise of those virtues in their unbroken entirety without flaw or blemish, which mark the freed man, which have been lauded by the wise, which are embraced for their own sake and lead to rapt concentration ; — this is another thing, in itself . . . and unity. Sixth, an Almsman lives among his fellows, both overtly and in secret, in the exercise of those Noble views which make for salvation and lead the man who acts accordingly unto the utter destruction of all 111. This is the sixth and last thing,, in itself . . . and unity.

If, Ananda, you embrace and practise these six conciliatory things, do you find therein anything either small or great with which you would not agree ? Therefore, Ananda, embrace and practise these six conciliatory things ; and it will be to your lasting weal and welfare. Thus spoke the Lord. Glad at heart, the reverend Ananda rejoiced in what the Lord had said.

[252] Thus have I heard. Once when the Lord was staying in Vesali, in the Hall of many Storeys, a host of Almsmen in the Lord's presence declared their progress in the words : — Rebirth is no more ; we have lived the highest life ; our task is done ; for us there is now no more of what we have been. This came to the ears of Sunakkhatta the Licchavi, who came to the Lord and after salutations sat down to one side, saying he had heard of these numerous Almsmen's declaration of progress, and asking the Lord whether they had really won all they professed or whether some of the Almsmen were extravagant in their professions. s Some of them have really won what they profess, whilst others are extravagant in their professions. As regards the latter, the Truth-finder decides to instruct them in the Doctrine and deals with them accordingly, — as, moreover, he does with foolish persons who frame questions with which [253] they trouble him. Now is the time for that, Lord ; now is the time for that, Blessed One. The lesson the Lord teaches will be listened to and treasured up in the Almsmen’s memories.

Then listen and pay attention, Sunakkhatta ; and I will speak. Yes, sir, said Sunakkhatta the Licchavi, to whom the Lord thus began : — Five strands make up pleasures of sense, — visible shapes to be discerned by the eye, sounds to be discerned by the ear, odours to be discerned by the nostrils, tastes to be discerned by the tongue, and touch to be discerned by the body at large, — all of them delightful pleasant agreeable and attractive, all of them pleasurable and fraught with lusts. It may be that an individual’s heart is set on material things. As he is, so is his conversation ; to this pattern his thoughts and ideas conform ; he looks up to a kindred soul and rejoices in him. When talk turns on Permanence, he does not listen or give ear, nor yearn to learn about it, nor does he look up to or rejoice in the man who does. It is just as if a man long absent from his village or township were to meet another just come from there and were by enquiry of him to be assured that the place was going on well with plenty of food and little sickness about [254] What think you, Sunakkhatta? Would the man listen and give ear and yearn to learn ? Would he look up to and rejoice in the other ?

Even so, an individual’s heart may be set on worldly things. As he is, so is his conversation ... or rejoice in the man who does. He is to be known as a worldling. It may be that an individual’s heart is set on Permanence. As he is, so is his conversation ; to this pattern his thoughts and ideas conform ; he looks up to a kindred soul and rejoices in him. When talk turns on worldly things, he does not listen or give ear, nor yearn to learn about them, nor does he look up to and rejoice in the man who does. Just as a sere and yellow leaf loosed from its stalk can never be green again, even so is one whose heart is set on Permanence and who is loosed from the pursuit of worldly things. He is to be known as the man from worldly bondage free, whose heart is set on Permanence. It may be that an individual’s heart is set on the Realm of Naught. As he is, so is his conversation ; to this pattern his thoughts and ideas conform ; he looks up to a kindred soul and rejoices [255] in him. When talk turns on Permanence, he does not listen or give ear, nor does he yearn to learn about it, nor does he look up to and rejoice in the man who does. Just as a rock that is broken in twain can never be put together again, even so is it with the man who has broken the bonds of Permanence, and cleaves to the

Realm of Naught. He is to be known as the man from Permanence free, whose heart is set on the Realm of Naught. It may be that an individual’s heart is set on Neither-perception- nor- non -perception. As he is, so is his conversation ; to this pattern his thoughts and ideas conform ; he looks up to a kindred soul and rejoices in him. When talk turns on the Realm of Naught, he does not listen or give ear, nor does he yearn to learn about it, nor does he look up to and rejoice in the man who does. It is like a man who, after a dainty meal, throws away the scraps. Think you he would long to return thereto ? No, sir, because it is thought nasty. Just in the same way the man whose heart is set on Neither-perception-nor- non-perception has thrown away the bonds of the Realm of Naught and is to be known as the man free from the Realm of Naught, whose heart is set on Neither-perception-nor-nonperception. It may be that an individual’s heart is set on supreme Nirvana. As he is, so is his conversation; to this pattern his thoughts and ideas conform ; he looks up to a kindred soul and rejoices in him. When talk turns on N either-perception-nornon perception, [256] he does not listen or give ear, nor does he yearn to learn about it, nor does he look up to and rejoice in the man who does. As a palm-tree with its crown lopped off which can never grow again, so is the man whose heart is set on supreme Nirvana and who has lopped off the bonds of Neither-perception-nor-non-perception,-'— a thing without roots, a bare site, a thing that once has been and now can be no more. He is to be known as the man free from Neither -perception-nor-non- perception, whose heart is set on supreme Nirvana.

It may be that an individual reflects that: — The Recluse has said that Craving is an arrow, and that the virus of ignorance racks a rnan with lustful desires and spite. For me Craving’s arrows are no more ; the 1 48 CV. SUNAKKHATTA-STJTTA. M. it. 257. virus of ignorance is gone ; my heart is set on supreme J Nirvana! If he is thus puffed up with his achiever £ ments, he will take to what is not good for one whose"~ * heart is set on supreme Nirvana; — he will take to sights and sounds, odours and tastes, things of touch and mental objects which are not good for him ; and In the end passion will debase his heart and his debasement of heart will bring him either to death or to deadly woe. It is just like a man wounded by an arrow thickly smeared with poison, to whom his friends and kinsfolk bring a leech versed in arrow- wounds; and the leech opens up the orifice of the wound, probes it, [257] extracts the barb, and, in the mistaken belief that there is nothing poisonous left behind — though there is, — tells his patient that he has got the barb out and that there is nothing poisonous left behind. But you are not out of danger, he adds ; so diet yourself properly and do not inflame the wound with improper food.

Bathe and dress the wound from time to time, and by doing so prevent the old blood from caking over the orifice. Don’t be out in the wind and sun so as to let the dust and dirt get in, but tend your wound with care so as to get it healed up. Says the patient to himself : — The barb is out and there is nothing poisonous left behind, and I am in no danger. So he sets to work to diet himself improperly, with the result that his wound is inflamed ; he does not bathe or dress his wound from time to time, with the result that the old blood cakes round the orifice ; he is out and about in wind and sun, with the result that the dust and dirt get in ; nor does he nurse and tend his wound to heal it up. The joint consequence of improper diet and of the noisome effects of the poison left behind, is to make his wound — ■'» swell up and bring him to death or deadly woe.

Precisely in the same way an Almsman may reflect that : — The Recluse has said that Craving is an arrow and that the virus of ignorance racks a man with lustful desires and spite. For me Craving’s arrows are no more; the virus of ignorance . . . or to deadly woe. For death [258] it is, Sunakkhatta, in the Rule M. ii. 259. LEECHCRAFT. 1 49 of the Noble One, if an Almsman abandons his vocation and reverts to the lower state (of the laity) ; deadly woe it is if an Almsman is guilty of depravity. Or an Almsman may reflect that: — The Recluse has said that Craving is an arrow and that the poisonous effects of ignorance rack a man with lustful desires and spite. For me Craving’s arrows are no more; the poisonous effects of ignorance are gone ; and my heart is set on supreme Nirvana! With his heart thus set on Nirvana, he eschews what is not good for one whose heart is so set he eschews sights and sounds, odours and tastes, things of touch and mental objects which are not good for him ; and in the end [259] passion will fail to debase his heart and there is no debasement of heart to bring him either to death or to deadly woe.

It is just like a man wounded by an arrow thickly smeared with poison, to whom his friends and kinsfolk bring a leech versed . . . extracts the barb, and, knowing there is nothing poisonous left behind, tells his patient that he has got the barb out and that there is nothing poisonous left behind. You are in no danger, he adds ; but diet yourself properly and do not inflame the wound with improper food. Bathe and dress the wound from time to time, and by doing so prevent the old blood from caking over the orifice. Don’t be out in the wind and sun so as to let the dust and dirt get in, but nurse and' tend your wound with care. Says this patient to himself: — The barb is out ; there is nothing poisonous left behind ; and I am in no danger. Nevertheless, he restricts himself to a diet that is good for him, and • his wound does not get inflamed ; he bathes and dresses his wound and carries out all the several directions of the leech, — with the joint consequence of careful diet and of no poison being left behind, that, with the closing up and healing of his wound, he neither dies nor comes to deadly woe.

Precisely in the same way an Almsman may reflect that : The Recluse has said that Craving is an arrow [260] and that the virus of ignorance racks . . . and there is no debasement of heart to bring him either to death or to deadly woe. I have used this illustration to explain what I mean, Sunakkhatta; and my meaning is this: — The wound signifies the six sense-organs within ; ignorance is the poison ; Craving is the arrow ; the probe is mindfulness ; the surgeon’s knife is Noble Understanding; the leech is the Truth-finder, Arahat all-enlightened. An Almsman who is in such full control of his six sense-organs as to see in attachments the root of 111, and therefore to detach himself and to find Deliverance in eradicating attachments, — such an Almsman cannot possibly either surrender his body or devote his thought to attachments. Suppose there were a goblet, fragrant ‘and fair to view, which was charged with poison ; and suppose there came along a man fond of life and anxious to avoid death, fond of pleasure and averse from pain ; — do you think he would drink of the goblet if he knew it would bring him, should he drink of it, to death or deadly woe ?

[261] Just in the same way, Sunakkhatta, an Almsman who is in such full control . . . thought to attachments. Suppose there were a venomous viper, and suppose there came a man fond of life and anxious to avoid death, fond of pleasure and averse from pain; do you think he would with hand or toe touch the viper which he knew would bring him, if it bit him, to death or deadly woe ? Precisely in the same way, if an Almsman is in such full control of his six sense organs as to see in attachments the root of 111 and therefore to detach himself and to find Deliverance in eradicating attachments, — such an Almsman cannot possibly either surrender his body or devote his thought to attachments. Thus spoke the Lord. Glad at heart, Sunakkhatta the Licchavi rejoiced in what the Lord had said. M. ii. 262. REAL PERMANENCE. 151 Thus have I heard. Once when the Lord was staying in the Kuru country, — a township of theirs is Kammassadhamma — he addressed the listening Almsmen as follows : — Fleeting are pleasures of sense, — empty, false and vain, the creation of illusion and the chatter of fools. Pleasures of sense, whether here and now or hereafter, and the [262] perception of either kind of such pleasures are both under Mara’s sway ; they are his domain, his pasturage, his haunt and his resort.

In them lurk those bad and wrong dispositions of heart which breed covetise and spite and clamour, and so hamper the progress in this creed of the disciple of the Noble that, he, recognizing all this, addresses himself to the task of developing his heart so as to overcome the World by concentrating his thought, in the conviction that thereby covetise and spite and temper will not come into being and that by their extermination his heart will cease to be dwarfed and will develop aright and beyond measure. Living up to this resolve to develop, his heart is satisfied with its scope, and therewithal he either now wins Permanence, — or sets his heart on U nderstanding. At the body’s dissolution after death it comes to pass that this trend of an Almsman’s consciousness may get him to Permanence. — This is deemed the first path to Permanence.

Again, the disciple of the Noble reflects that all pleasures of sense, both here and hereafter, and the perception of either kind of pleasures,— these and all visible Form, all consist of the four primary Elements or of derivatives therefrom. Living up to this resolve . . . get him to Permanence. This is deemed the second path to Permanence. [263] Again, the disciple of the Noble reflects that fleeting and transient are all pleasures of sense, both 152 CVI. AN AN J A- S APPA YA- SUTT A. M. ii. 264. here and hereafter, and the perception of either kind of pleasure, together with all visible Form, present or to be, and also with all perception of Form, present or to be. But what is fleeting and transitory may not evoke joy nor claim a welcome nor attract ! Living up to this resolve . . . get him to Permanence. — This is deemed the third path to Permanence. Again, the disciple of the Noble reflects that fleeting and transient are the pleasures of sense, both here and hereafter, as also is the perception of either kind of pleasure, — together with all visible Form, present or to be, and with all perception of Form, present or to be, and also with all perception of Permanence. Yes, where all perceptions alike pass away and leave no trace behind, that is excellent and good, to wit the Realm of Naught ! Living up to this resolve, his heart is satisfied with its scope and therewithal he either now wins the Realm of Naught, — or sets his heart on Understanding. At the body’s dissolution after death it comes to pass that the Almsman’s mental trend may get him to the Realm of Naught. — This is deemed the first path to the Realm of Naught.

Again, in the wilds or at the foot of a tree, the disciple of the Noble reflects that all this is void of a Self or anything like a Self. Living up to this thought, his heart is satisfied, and therewithal he now wins the Realm of Naught, — or sets his heart on Understanding. At the body’s dissolution after death it comes to pass that the Almsman’s mental trend may get him to the Realm of Naught. — This is deemed the second path to the Realm of Naught. Again, the disciple of the Noble reflects that not anywhere is he aught of anything else nor is [264] aught of him anywhere in anything else. Living up to this thought, his heart is satisfied and therewithal he now wins the Realm of Naught, — or sets his heart on Understanding. At the body’s dissolution after death it comes to pass that this trend of the Almsman’s consciousness may get him to the Realm of Naught. — This is deemed the third path to the Realm of N aught M, ii. 265. REAL PERMANENCE. 153 Again, the disciple of the Noble reflects that fleeting and transient are all pleasures of sense, both here and hereafter, as also is the perception of every kind of pleasure,— together with all visible Form, present or to be, and with all perception of Form, present or to be, and with all perception of Permanence, and also with the Realm of Naught. Yes, where all perception passes away and leaves no trace behind, that is excellent and good, to wit Neither-Perception-nor-NonPerception! Living up to this thought, his heart is satisfied and therewithal he now wins Neither- Perception-nor- Non-Perception, — or sets his heart on Understanding. At the body’s dissolution after death it comes to pass that the trend of this Almsman’s con sciousness may get him to Neither-Perception-norN on- Perception. — This is deemed to be the path that guides to Neither- Perception- nor-Non- Perception.

At this point the reverend Ananda said to the Lor(i ; — Suppose the Almsman has reached the stage of indifference and poise which tells him that, if the past had not been, his present would not now be his, and that, if the future were not to come about, his future will not follow ; and suppose that consequently he discards all that is and all that has come about has that Almsman won Nirvana ? It may or may not be his. What is the cause and what are the conditions determining whether Nirvana is or is not his ? The Almsman who has reached this stage of indifference and poise [265] may rejoice in and welcome it and be attracted thereby; but if he does, then his mind derives therefrom support and sustentation. Now, no Almsman who is dependent on sustentation wins Nirvana. Where does he find his sustentation? From the sphere of Neither-Perception-nor-NonPerception, Ananda. The Almsman, it might be said, derives his sustentation from the best source ? Yes, it is true that he does.. But, take an Alms- 154 CVL A^aSTja-sappAYa-suttA. M. ii. 266. man who, having reached the same stage of indifference and poise, rejoices not nor welcomes nor is attracted thereby. Inasmuch as he does not feel like this, his mind derives therefrom no support nor sustentation. It is the Almsman who is independent of sustentation who has won Nirvana.

Wonderful, sir ; marvellous, sir ! Stage by stage has the Lord revealed how to traverse the Flood. And what, sir, is N oble Deliverance ? Take the case, Ananda, of the disciple of the Noble who reflects that all these pleasures of sense, here or hereafter — with all perceptions of them, all Form, here or hereafter, with all perceptions of Form, all perceptions of Permanence, of the Realm of Naught, and of N either-Perception - nor- Non - Perception, — all mean mere Individuality, whereas one thing only is Deathless, to wit, the heart's Deliverance, which knows no sustentation. And now, Ananda, I have explained the several paths that guide to Permanence, to the Realm of Naught, to Neither-Perception-nor-Non-Perception, to traversing the Flood stage by stage, right up to Noble Deliverance. All that a fond and compassionate teacher can do for his disciples out of his compassion, [266] all that have I done for you. Here, Ananda, are trees under which to sit ; here are abodes of solitude. Ponder deeply and never flag ; lay not up remorse for yourself hereafter ; — this is my exhortation to you. Thus spoke the Lord. Glad at heart, the reverend Ananda rejoiced in what the Lord had said.

[III. 1] Thus have I heard. Once when the Lord was staying at Savatthi in the Old Pleasaunce in the Palace which Migara’s mother gave, there came to him the brahmin Ganaka-Moggallana, who, after exchange of greetings, seated himself to one side, saying : — Just, Gotama, as this palace gives evidence of skill, execution and progress developing right up to the final stair,— -so brahmins show a like gradual growth of skill, execution and progress both in learning the scriptures and in skill at arms and also in the mathematics of those of us who are accountants and make our living by accountancy. For when we take pupils to teach, we begin by making them count like this , — one, once; two, twice; three, thrice; four, four times; five, five times ; six, six times ; seven, seven times ; eight, eight times ; nine, nine times ; ten, ten times ; and we take them to a hundred. Can this Doctrine and Rule of yours, Gotama, show a like gradual growth in skill, execution and progress ? [III. 2] Yes, it can, brahmin. Just as a skilful horse-breaker when a fine thoroughbred colt is put in his hands, begins by schooling it to the bit and then proceeds to further stages, — so does the Truth-finder begin his schooling of the human novice in his charge by telling the Almsman to be virtuous, to control his life by the canon law, to behave aright, to be fearful of little faults and to live by the precepts.

This done, the Truth finder proceeds with further schooling by telling him to guard the portals of sense and, when his eye sees a thing, not to be carried away either by its general presentment or by its detailed features ; and — inasmuch as, without control, the eye might overwhelm a man with appetites and dejection and with bad and wrong dispositions— so to live as to control the eye, to guard it, and to establish control over it. And as with the eye, so with the ear and the other five organs of sense, he should live to establish control over each of them. When the Almsman can guard the portals of sense, the Truth-finder proceeds with a further schooling by telling him to be temperate in eating and to take food purposely and philosophically, not for pleasure or for delight or for ostentation or for display, but only to support and maintain his body, to save

it from harm, and to aid the higher life, — his object herein being to put from him the old feelings and not to allow any new feelings to arise, to the end that the blameless lot may be his and well-being. When [III. 3] the Almsman is temperate in his eating, the Truth-finder proceeds with a further schooling by telling him to live the vigilant life, purging his heart at all seasons of rebellious thoughts, whether — by day or in the first watch of the night — he paces to and fro or sits down, or whether — in the middle watch of the night — he lies on his right side in the lion posture with foot on foot, mindful and purposeful, having appointed when he will arise. When the Almsman is vigilant, the Truth-finder proceeds with his further schooling by telling him to be always mindful and purposeful, acting mindfully and purposefully whether in going forward or back, in looking before or behind, in drawing in or stretching out his limbs, in conduct of cloak bowl and robes, in eating and drinking, in chewing and tasting, in attending to the needs of nature, in walking or standing still, in sitting or lying down, asleep or awake, speaking or silent. When the Almsman is mindful and purposeful, the Truth-finder proceeds with his further schooling by telling him to choose for himself 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.

When he is back from his round for alms, he seats himself after his meal cross-legged and with body erect, with his heart set on mindfulness. His life is without appetite for things of the world, for he has purged away all appetite. He has put away all spite and is inspired by no spiteful thought but only with lovingkindness and compassion for all that lives. All torpor he has put from him ; all torpor has gone out of his life ; by insight, by mindfulness, and by self-collectedness he has purged his heart of torpor. Worry is his no longer, for he has put worry out of his life; his heart within him is tranquil and quit of all worry. Misgivings he has shed and outgrown ; no questions

M. Hi. 4- STEP BY STEP. 157 harass him ; by right dispositions he has purged his heart of all misgivings, [III. 4] When he has put from him these five Hindrances and has understood how the heart’s shortcomings weaken it, then, divested of pleasures of sense and divested of wrong dispositions, the Almsman develops and dwells in the First Ecstasy and successively ... in the Second, Third and Fourth Ecstasies. Such, brahmin, is my schooling 'of those who are still under training and are not yet emancipate, but are in quest of union with utter Peace. As for those who are Arahats, in whom the Cankers are no more, who have lived the highest life, whose task is done, who have won their weal and outworn the Fetters that bind man to existence, who are Delivered by the plenitude of Knowing, — for such, these qualities conduce both to well-being here and now and also to mindfulness and self-collectedness. At this point the brahmin asked the Lord whether, with this guidance and instruction by him, all his disciples or only some of them won the ultimate goal of Nirvana, Some do, brahmin, and some do not. What, Gotama, is the cause and condition why, though Nirvana exists and the road to it exists and you show the way, it is only some and not all disciples who, with this guidance and instruction, succeed in winning the ultimate goal of Nirvana ?

That leads me to ask you, brahmin, a counterquestion, which please answer as you deem fit. Do you think you know the road to Rajagaha ? [III. 5] Yes, I do. What think you, brahmin ? Suppose there came to you a man who wanted to go to Rajagaha and asked you to tell him the way thither ; and suppose you told him where his road lay and that, if he went a little way along it, he would first see a certain village, then a certain township a little further on, and still a little further on he would see Rajagaha with all its lovely pleasaunces and lovely woods and lovely spaces 158 CVIX. GANAKA-MOGGALLA.NA-SUTTA. m. Hi. 6 and lovely lakes ; and suppose further that, with this guidance and instruction from you, that man took a cross-road and went west. Suppose now a second man came to you who wanted to go to Rajagaha and was by you told the route exactly as you had told the first man ; and suppose that, with this guidance and instruction from you, he got safely to Rajagaha. What, brahmin, is the cause and condition why, while Rajagaha exists and the road to it exists and you tell them the way, one man takes a cross-road and goes west, while another gets safely to Rajagaha ?

[III. 6] Where is my responsibility, Gotama ? — I only indicate the way. Just in the same way, brahmin, while Nirvana exists and the road to it exists and I tell them the way, some of my disciples do, and others do not, succeed, with this guidance and instruction, in winning the ultimate goal of Nirvana. Where is my responsibility, brahmin? The Truth-finder only indicates the way. Hereupon the brahmin said to the Lord : — The reverend Gotama dwells not with those whom not faith but search for a livelihood impels to go forth as Pilgrims from home to homelessness ; dwells not with cunning and deceitful tricksters, vain and puffed-' up, raucous and babbling, keeping no watch over the portals of sense, intemperate in their eating, devoid of vigilance, taking no thought of their vocation nor keen in its discipline, acquisitive and crafty, foremost in backsliding, intolerant of the yoke, indolent and slack, bewildered and flustered, unstable and wandering, witless and drivelling. Gotama dwells only with those young men whom faith leads forth as Pilgrims from home to homelessness, in whom the aforesaid shortcomings find no place but only their counterparts in virtue. Just as black anusari is accounted chief among fragrant roots and red sandalwood chief among fragrant woods and [III. 7] jasmine chief among fragrant flowers, — so is the teaching of the reverend Gotama in the van of to-day's gospels. Wonderful, Gotama ; wonderful ! Even as one might set

upright again what had been cast down, or reveal . . . refuge from this day forth while life lasts.

Thus have I heard. Once when, soon after the passing of the Lord, the reverend Ananda was staying at Rajagaha, in the Bamboo-grove where the squirrels were fed, AjStasattu, King of Magadha, son of the Videha princess, was putting Rajagaha’s defences in repair, out of suspicions of King Pajjota. Early in the morning, Ananda, duly robed and bowl in hand, went into Rajagaha for alms, but, bethinking him that the hour was too early yet, decided to go to the works which the brahmin Gopaka-Moggallana had in charge ; and thither he betook himself. Seeing him coming some way off, the brahmin invited him to approach as a welcome visitor after so long an absence and put out for him a seat on which Ananda seated himself, [III. 8] while the brahmin sat down on a lower seat and said : — Is there a single Almsman who in every respect and in every particular possesses all the qualities that were possessed by the reverend Gotama, the Arahat all-enlightened ? No, Brahmin. For the Lord made a Path where path there was none, traced out a Path where path there was none, and revealed a Path till then unrevealed ; he knew and saw the Path ; master of the Path was he. To-day his disciples follow him in the Path which has come to them from him.

Their talk was cut short by the arrival of the brahmin Vassakara, a minister of the Magadha court, who came, in the course of an inspection of the works at Rajagaha, to the works which Gopaka-Moggallana had in charge. Seating himself after courteous greetings to Ananda, Vassakara asked what had been the topic of their interrupted conversation. And 160 CVIII. GOPAKA-MOGGALLANA-S UTTA. M. Hi. 9. Ananda repeated Gopaka-Moggallana’s question and [III. 9] his own answer, which had been followed by Vassakara’s arrival. Is there any particular Almsman, Ananda, who was designated by the reverend Gotama to be at his decease your alternative refuge, and to whom, in his place, you might have recourse to-day ? Is there any such Almsman chosen for this purpose by the Confraternity and designated as such by Elders and Almsmen ? Having no such alternative refuge, how come you to be in such unison ? We lack not an alternative refuge, brahmin ; we have one in the Doctrine. I note your several answers to my several questions [III. 10] and can only ask what your words mean. The Lord who knew and saw, the Arahat allenlightened, prescribed a rule of life and laid down a canon law. Every sabbath all of us who live in the precincts of a village meet as a body and in meeting enquire what each is doing. If, when this is being told us, an offence or a transgression by an Almsman is disclosed, we make him act according to the Doctrine and according to book. It is not by us, we hold, but by the Doctrine that he is constrained.

Is there any one particular Almsman whom to-day you respect and revere, to whom you show honour and worship and to whom you look up with respect and reverence ? In answer to my previous questions, you have already told me that Gotama designated no Almsman as an alternative to himself as your refuge at his death, and that [11] the Confraternity has designated no one since ; but now you tell me there is an Almsman whom you revere and in dependence on whom you live in respect and reverence. What can your words mean ? The Lord indicated ten blissful qualities, the M. iii. 12. GOTAMA’S SUCCESSOR. l6l presence of which impels us to respect and revere a man, to honour and worship him, and to look up to him with respect and reverence. What are these ten qualities? — Take an Almsman who is virtuous, who lives conformably to the canon law, who behaves aright, who is fearful of little faults and undertakes a training according to the precepts. He learns much, remembers much, stores and treasures much. All doctrines that are fair at the outset, fair in the middle and fair in their close, which set forth with text and meaning the higher life in all its perfection and purity, — all these are heard, learned by heart, garnered by recital, turned over and over in his mind and penetrated by vision. He is content with his raiment and other requisites.

At will and readily he joys in the Four Ecstasies in all their pellucidity and with all their comfort here and now. He develops in turn each several psychic power ; — from being one he becomes manifold, from being manifold he becomes one, is visible or invisible, passes at will through wall or fence or hill as if in air, passes in and out of the solid earth as if it were water, walks on the water's unbroken surface as if it were the solid earth, [12] sitting in state glides through the air like a bird on the wing, touches and handles the sun and moon in their power and might, and extends the sovereignty of his body right up to the Brahma world. By the ear Celestial which is pure and far surpasses the human ear, he hears sounds celestial and sounds human, both far and near. His heart knows the heart of other creatures and other men, knows them for what they are, — the heart where passion dwells as passionate, the passionless heart as passionless, the unkind heart as unkind, the kindly heart as kindly, the deluded heart as deluded, the undeluded heart as undeluded, the concentrated heart as concentrated, the unconcentrated heart as unconcentrated, the great heart as great and the little heart as little, the inferior heart as inferior and the superior heart as superior, the stedfast heart as stedfast and the unstedfast heart as unstedfast,

1 62 CVIIL GOPAKA-MOGGALLANA-SUTTA. M. iii. 13. the heart Delivered as Delivered, and the heart undelivered as undelivered. He recalls his own divers existences of the past, a single birth, two births . . . (etc. as in Suita No. 4) ... in all their details and features. With the Eye Celestial, which is pure and far surpasses the human eye, he sees creatures in act to pass hence and to appear elsewhere, creatures lowly or debonair, fair or foul to view, all passing to fare according to their deserts. By the eradication of the Cankers, he — here and now, and of himself— knows, realizes, develops and dwells in that Deliverance of heart and mind in which the Cankers are no more. These, brahmin, are the ten blissful qualities indicated by the Lord, the presence of which impels us to respect and revere a man, to honour and worship him, and to look up to him with respect and reverence. [13] At this point the brahmin Vassakara, minister of the Magadha court, said to Upananda, the Commander in Chief What think you ? If it be thus that these reverend men respect the man worthy of respect, revere the man worthy of reverence, honour the man worthy of honour and worship the man worthy of worship, — surely they are right herein. If they did not give to such a man their respect and reverence, their honour and worship, — to what could they possibly give it ?

Turning to Ananda, the brahmin next asked where he was living and was told it was in the Bamboogrove ; he also asked whether the grove was pleasant and free from voices and noise, sheltered from winds, and favourable to meditation. Yes, indeed, brahmin, — as befits rangers and wardens (Gopaka) like yourself. Yes, indeed, Ananda, — as befits reverend men who practise Ecstasies and engage therein. For, such men engage in Ecstasy and practise it. Once when the reverend Gotama was staying £t the Gabled Hall in the Great Wood of Vesali, I went to him and heard him speak of Ecstasy in many a figure. He both practised Ecstasy and engaged in it. He was an advocate of all Ecstasy. The Lord, brahmin, did not advocate all Ecstasy nor did he contemn all Ecstasy. What kind [14] of Ecstasy did he contemn ? — Take the case of a man whose heart is swayed and dominated by passion and who has no real knowledge of a true refuge from the passion within him. Inside his heart he hugs passion, as in Ecstasy he muses and bemuses, un-muses and de- bemuses. And the same holds good if his heart is swayed and dominated by spite, torpor, flurry and worry, or doubt. It was this kind of Ecstasy that the Lord contemned. The kind of Ecstasy which the Lord advocated was when, divested of lusts and wrong dispositions, an Almsman develops and dwells in the First — and successively in the Second, Third and Fourth — of the Four Ecstasies.

This goes to show that he blamed blameworthy Ecstasy and praised the praiseworthy. And now, Ananda, I must be going ; for I am busy and have much to do. At your own good time, brahmin. [15] So with grateful thanks for what Ananda had said, the brahmin Vassakara rose up and went his way. He had not been gone long before the brahmin Gopaka-Moggallana said : — The reverend Ananda has not however answered the question I put to him. Did I not tell you, brahmin, that there was no single Almsman who in every respect and in every particular possessed all the qualities possessed by the Lord, the Arahat all-enlightened ? And that because the Lord made a Path where Path there was none, traced out a Path till then un revealed ; he knew and saw the Path ; master of the Path was he. To-day his disciples follow him in the Path which has come down to them from him. • 1 64 CIX. MAHA-PUNNAMA-SUTTA. M. Hi. 1 6.

Thus have I heard. Once when the . Lord was staying in the palace of Migara’s mother in the Old Pleasaunce at SavatthI, the Lord was seated, as it was the sabbath of the full moon, with the Confraternity around him in the moonlight, when an Almsman arose and respectfully asked if he might put a question to the Lord. Bidden to resume his seat and put his question, that Almsman said to the Lord : — Are there, sir, five factors of attachment, — [16] to wit, form, feeling, perception, the constituents and consciousness. To his grateful thanks the Almsman added the further question : — From what root do these five factors grow ? Is attachment identical with the factors of attachment. Or is there attachment apart from the factors ? The answer to the first part of your question is in the negative, and in the affirmative to the second part. The passion of desire in the factors constitutes attachment. Does that passion of desire, sir, vary in the five factors ? It does. Take a man whose thought is in the hereafter either to have this or that form, or these or those feelings, or these or those perceptions, or these or those constituents, or this or that consciousness, — this is how the passion of desire varies in the five factors of attachment.

How far, sir, can the factors be defined? The form-factor is any form — [17] the feeling-factor is any feeling — the perception-factor is any perception — the constituents- factor is any constituent — and the consciousness-factor is any consciousness — belonging to past, future or present, internal or external, gross M. iii. 18. THE PERSONALITY CRAZE. T 65 or delicate, lowly or debonair, far or near. Thus far, Almsman, can the factors be defined. What is the cause and condition for affirming each of these factors, respectively ? The four prime elements (earth, water, fire and air) are the cause and condition for affirming the formfactor, as is Contact (phassa) for affirming the feelingfactor, the perception-factor and the constituentsfactor. The Name-and-Form of the individual (namartipa) are the cause and condition for affirming the consciousness-factor. How does the Personality view (sakkaya-ditthi) come about ? Take the case of the uninstructed everyday man who has no vision of the Noble Ones and is unversed and untrained in the Doctrine of the Noble Ones, who has no vision of the Excellent Ones and is unversed and untrained in the Doctrine of the Excellent Ones ; — such a one views form as Self, or Self as possessing form, or form in Self, or Self in form. He does the same with feeling and perception, with the constituents and with consciousness. [18] This is how the Personality view comes about.

How does it not come about ? Take the case of an instructed disciple of the Noble Ones, who has got vision of the Noble Ones and is versed and trained in their Doctrine, who has got vision of the Excellent Ones and is versed and trained in their Doctrine ; such a one does not view form as Self, nor Self as possessing form, nor form in Self, nor Self in form. He behaves similarly with feeling and perception, with the constituents and with consciousness. This is how the Personality view does not come about. What is the satisfaction, what is the peril, and what is the escape in the case of each of the five, respectively ? The satisfaction in form is the pleasure and content that arises from forth. The fact that form is fleeting, charged with 111 and subject to change is form’s peril. 1 66 cix. maha-pu^nama-sutta. m. iii. 19. The removal and discarding of the passion of desire for form is the escape from form. And the same applies to feeling and the rest. What must a man know and see in order that, alike in his conscious body and externally in phenomena in general, there should not come about a trend to pride in * I ' and f mine ’ ?

He sees and fully knows, causally and truly, that no form whatsoever' — past present or future, internal or external, gross or delicate, lowly or [19] debonair, far or near — is either ‘mine’ or * I * or ‘Self of mine.’ And this too he sees and knows equally of feelings, perceptions, the constituents and consciousness. This is how that trend to pride does not come about. Here to another Almsman's mind there presented itself the following consideration : — So it appears that there is no Self in feeling or perception or the constituents or in consciousness. With what Self will self-less happenings find contact ? Reading with his heart that Almsman’s heart and thoughts, the Lord went on to say to the Almsmen : — But the case may arise that some foolish person, without knowledge and in his ignorance, with a heart dominated by Craving, may imagine the Master’s teaching is to be superseded by the idea that, as it appears there is no Self in feeling or in perception or in the constituents or in consciousness, with what Self will self-less happenings find contact? Now you, Almsmen, who have been by me trained in causal sequence, everywhere and in every thing, — what do you say ? Is form permanent or transient ?

Is the transient a weal or an 111 ? Is it proper to regard the transient III which is the creature of change as ‘ mine ’ or ‘ I ’ or ‘ my Self ’ ? Is it the same with feeling and the rest ? . Consequently, you have to see and fully know, causally and truly, that no form whatsoever — no feeling whatsoever — no perception whatsoever — no constituents whatsoever — no consciousness whatsoever — be they past present or future, internal or external, gross or delicate, lowly or debonair, far or near, — is either * mine’ or * I ’ or ‘ Self of mine.’ Seeing this clearly, the instructed disciple of the Noble Ones is aweary of form, aweary of feeling, aweary of perception, aweary of the constituents, and aweary of consciousness ; and, being aweary, comes to be passionless and by passionlessness finds Deliverance ; being Delivered, he comes to know 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. Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said.

During the course of this exposition, the hearts of full sixty Almsmen were by detachment Delivered from the Cankers. Thus have I heard. Once when the Lord was staying in the palace of Migara’s mother in the Old Pleasaunce at Savatthi, the Lord was seated, as it was the sabbath of the [21] full moon, with the Confra^ ternity around him in the moonlight. Surveying the silent Confraternity of silent Almsmen, the Lord addressed them as follows : Can a bad man tell that another bad man is bad? Quite right, Almsmen ; it is impossible and inadmissible Can a bad man tell a good man ? Quite right, Almsmen ; this too is impossible and inadmissible. A bad man is bad in his nature,

nurtured on bad, bad in his thoughts, bad in his resolves, ba3 in his speech, bad in his doings, bad in his views, bad in his distribution of alms. How is he bad in his nature ? — The bad man is devoid of faith, devoid of shame, devoid of scruples, uninstructed, inert, unmindful, empty of wisdom. How is the bad man nurtured on bad ? — He finds his friends and his associates among such recluses and brahmins as are devoid of faith . . . empty of wisdom. How is the bad man bad in his thoughts ? — His thoughts are malevolent to himself, malevolent to others, malevolent to both himself and others. How is he bad in his resolves? — In his resolves he is malevolent to himself, malevolent to others, malevolent to both himself and others. [22] How is he bad in his speech ? — He is a liar, or a traducer, violent in his language or a tattler. How is he bad in his doings ? — He slays or robs or fornicates. How is he bad in his views ? — He holds the view that there is no such thing as alms or sacrifice or oblations, that there is no such thing as the fruit and harvest of deeds good or bad, that there is no such thing as this world or the next, that there are no such things as either parents or a spontaneous generation elsewhere, that there are no such things as recluses and brahmins who tread the right path and walk aright, who have, of and by themselves, comprehended and realized this world and make it all known to others.

How is the bad man bad in distributing alms ? — He is casual in his giving, gives neither with his own hand nor with consideration, gives only the scraps away, heedless of retribution to come. Such a bad man at the ‘body’s dissolution after death passes away to fare as bad men fare, — in purgatory or as a brute beast.

Can a good man tell a good man, Almsmen ? Quite right ; it is possible for a good man to tell a good man. Can a good man tell a bad man ? Quite right ; ft is possible for a good man to tell M. iii. 24. BAD MEN AND GOOD. 1 69 a bad one. A good man is good in his nature, nurtured on good, good in his thoughts, good in his aims, good in his speech, good in his doings, good in his views, good in his distribution of alms. How is he good in his nature ? — The good man has faith, has conscience, has scruples, is instructed zealous mindful and wise. How is the good man nurtured on good? — He finds his friends and his associates among such recluses and brahmins as have faith . . . and wise. How is the good man good in his thoughts? — His thoughts are benevolent to himself, benevolent to others, benevolent to both himself and others. How is he good in his aims ? — In his aims he is benevolent to himself, benevolent to others, benevolent to both himself and others. How is he good in his speech ? — He eschews lying and traducing, he eschews violence in his language and tattling. How is he good in his doings ? — He eschews slaying and robbing [24] and fornicating. How is he good in his views ?

— He holds that there is such a thing as alms and sacrifice and oblations, that there is such a thing as the fruit and harvest of deeds good and bad, that there is such a thing as this world and the next, that there are such things as parents and a spontaneous generation elsewhere, that there are such things as recluses and brahmins who tread the right path and walk aright, who have, of and by themselves, comprehended and realized this world and made it all known to others. How is the good man good in distributing alms ? — He is circumspect in giving, gives with his own hand and with proper consideration, heedful of retribution to come. Such a good man at the body’s dissolution after death passes away to fare as good men fare, — exalted among gods or exalted among men. ■ ■

Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said.

[25] Thus have I heard. Once when the Lord was staying at Savatthi in J eta’s grove in Anathapindika’s pleasaunce, the Lord addressed the listening Almsmen as follows : — Sariputta, Almsmen, has learning and understanding. Sariputta’s understanding is vast and extensive, joyous and swift, acute and penetrating. For a whole fortnight continuously he had unbroken insight into the Doctrine, with the following experiences therefrom. — Divested of lusts and of wrong dispositions, Sariputta developed and dwelt in the First Ecstasy and all its zest and satisfaction, — a state bred of aloofness, not divorced from observation and reflection. All the concomitants of the First Ecstasy — thought and reason, zest and satisfaction, unity of heart and mind, contact, feeling, perception, thinking, heart, zeal, decision, energy, mindfulness, poise and mentality, — all these qualities were his ; he saw all these in turn arise, play their part and pass away. There came to him the knowledge that thus all of these were not, but came to be, and make themselves known by coming to be. So without any learning to these qualities or aversion from them, without dependence on them, and without being enamoured of them, he lived detached and separate, with his heart untrammelled. He knew well that beyond all this there was a further refuge, — to be found, he thought to himself, by growth.

Again, by laying to rest observation and reflection, he developed and dwelt in that inward tranquillity and focussing of heart [26], beyond observation and reflection, which Is bred of rapt concentration and is the Second Ecstasy with all its zest and satisfaction. All the concomitants of the Second Ecstasy — inward tranquillity, zest and satisfaction, unity of heart and mind, contact, feeling, perception, thinking, heart, zeal. M. in. 27. THE COMPLETE COURSE. 1 7 I decision, energy, mindfulness, poise and mentality — all these qualities were his ; ... by growth. Again, Sariputta losing the passion for satisfaction, dwelt in neutrality, mindful and alive to everything, feeling in his frame that ease which the Noble Ones mean when they say He that has poise and mindfulness lives at ease ; and so he developed the Third Ecstasy. All the concomitants of the Third Ecstasy — poise and content and mindfulness and alertness, unity of heart and mind, contact, feeling, perception, thinking, heart, zeal, decision, energy, poise and mentality, — all these qualities were there continuously ... by growth. Again, by discarding ease and unease, by the disappearance of both pleasant and unpleasant emotions, Sariputta developed and dwelt in the Fourth Ecstasy in perfect poise and mindfulness. All those concomitants of the Fourth Ecstasy — poise, feelings neither of ease nor of unease, superiority thereto and cessation of all interest therein, unalloyed mindfulness, unity of heart, . . . and mentality — all these qualities were his . . . [27] by growth.

Again, by rising at every point above all perceptions of form, by the disappearance of awareness of sensory reaction, and by dismissing from his mind perception of differences, Sariputta, reaching the idea of the infinity of space, developed and dwelt in the Realm of Infinite Space. All those concomitants of the Realm of Infinite Space — perception of the infinity of space, unity of heart, . . . and mentality — all these qualities were there continuously ... by growth. Again, by rising at every point above the realm of infinite space, Sariputta, reaching the idea of infinity of mind, developed and dwelt in the Realm of Infinite Mind. All those concomitants of the Realm of Infinite Mind — perception of the infinity of mind, unity of heart, . . . and mentality — all these qualities were there continuously ... by growth. [28] Again, by rising at every point above the realm of infinity of mind, Sariputta, reaching the idea that nothing exists, developed and dwelt in the Realm of Naught. All those concomitants of the Realm of Naught — perception of the realm of naught, unity of heart, . . . and mentality — all these were his . . . by growth.

Again, by rising at every point above the Realm of Naught, Sariputta developed and dwelt in the realm of Neither- Perception-nor- Non-perception. Mindful, he moved in this new attainment ; and, moving with mindfulness in this new attainment, his vision of the old qualities, now extinguished and changed, told him that all of these were not, but came to be, and made themselves known by coming to be. So without any leaning to these qualities or aversion from them, without dependence on them, and without being enamoured of them, Sariputta lived detached and separate, with his heart untrammelled ; he knew that beyond all this there was a sure refuge, and he thought that it was to be found by growth. Again, by rising . at every point above the realm of Neither-Perception-nor-Non-perception, Sariputta developed and dwelt in the extinction of feeling and perception. When he had seen this by understanding, his Cankers were shed. Mindful, he moved in this new attainment ; and, moving with mindfulness in this new attainment, his vision of the old qualities, now extinguished and changed, told him that all of these were not, but came to be, and made themselves known by coming to be. So, without any leaning to those qualities or aversion from them, without dependence on them and without being enamoured of them, Sariputta lived detached and separate, with his heart untrammelled. He knew now that there was no further refuge beyond, nor was it to be found in growth.

To describe Sariputta aright is to describe aright him who has risen to mastery [29] and perfection in Noble virtue, in Noble concentration, in Noble perception, in Noble Deliverance. To describe Sariputta aright is to describe aright the Lords own begotten son, born of his mouth, begotten and created by the Doctrine, heir of the Doctrine not of the flesh. Sariputta, Almsmen, is consummate in rolling onwards the’ peerless wheel of the Doctrine which the Truth- finder first set a-rolling. Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said.

Thus have I heard. Once the Lord was staying at Savatthl in J eta’s grove in Anathapindika’s pleasaunce, where he addressed the Almsmen as follows : — Suppose an Almsman makes profession of having risen to fullest Knowledge in the words : — Rebirth is now 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. His words ought to be received alike without rejoicing and without scorn ; and, alike without rejoicing and without scorn, the following question should be asked of him i ^—The Lord who knows and sees, the Arahat all enlightened, has defined four categories of discoveries, — namely, the man who has discovered by vision in the domain of vision, the man who has discovered by hearing in the domain of hearing, the man who has discovered by sensing in the domain of taste smell and touch, and the man who has discovered by apprehending [30] in the domain of apprehending. By what manner of ken and vision under these four heads has your reverence’s heart been absolutely Delivered from the Cankers ? The Almsman in whom the Cankers are dead and gone, who has greatly lived, who has cast off his burthens, who has won his weal, whose bonds are no more, who by utter Knowledge has gained final Deliverance, — he, consonantly with the Doctrine, makes answer : — In the domain of seeing, and in each of the three other domains also, I dwell, without leanings and without aversion, without dependence and without being enamoured, but with heart untrammelled. This

is the manner of ken and vision whereby under these four heads my heart has been absolutely Delivered from the Cankers. Excellent, you will say to him, rejoicing and thankful for what the Almsman has said and you will proceed to ask the following question : — The Lord who knows and sees, the Arahat all-enlightened, has revealed five factors of attachment, namely form, feeling, perception, the constituents and consciousness. By what manner of ken and vision under these five heads has your reverence’s heart been absolutely Delivered from the Cankers ? The true Arahat as aforesaid makes answer consonantly with the Doctrine as follows : — Having come to see that form is a weak, evanescent and comfortless thing, I know that my heart is delivered from the heart’s attraction and attachment to forms, [31] which implant obstinacy, prejudice and bias, — is Delivered therefrom by destroying them, by losing all passion for them, by laying them to rest, by renouncing them and by forsaking them altogether. And the like Deliverance is mine from the other four factors of feeling, perception, the constituents and consciousness. This is the manner of ken and vision whereby, in respect of these five factors of attachment, I know my heart to be absolutely Delivered from Cankers.

Excellent, you will say to him, rejoicing and thankful for what the Almsman has said ; and you will proceed to ask the following question : — The Lord who knows and sees, the Arahat all-enlightened, has revealed six elements, namely earth, water, fire, air, space and mentality. By what manner of ken and vision, in respect of these six elements, has your reverence’s heart been absolutely Delivered from the Cankers. The true Arahat makes answer consonantly with the Doctrine as follows: — I approach the earthelement — and in turn each of the five other elements -—as being non-Self, with no basing of Self on the element, so that I know that my heart is Delivered from the heart’s attractions and attachments based on ■ M. iii. 32. an element, which implant obstinacy, prejudice and bias, —is Delivered therefrom by destroying them, by losing all passion for them, by laying them to rest, by renouncing them and by forsaking them altogether. This is the manner of ken and vision whereby, in respect of these six elements, I know my heart to be absolutely Delivered from the Cankers. Excellent, you will say to him, [32] rejoicing and thankful for what the Almsman has said ; and you will proceed to ask the following question : — The Lord who knows and sees, the Arahat all-enlightened, has revealed six internal sense-organs and six external sense-objects, namely eye and forms, ear and sounds, nose and odours, tongue and tastes, body and tangible objects, mind and mental objects. By what manner of ken and vision, in respect of these six pairs, has your reverence’s heart been absolutely Delivered from the Cankers ?

The true Arahat makes answer consonantly with the Doctrine as follows : In respect of the eye and form, of visual cognition and objects visually cognizable, I know that my heart is Delivered from desire, passion, delight, craving, and from the heart’s attractions and attachments based on eye and form, which implant obstinacy, prejudice and bias, — is Delivered therefrom by destroying them, by losing all passion for them, by laying them to rest, by renouncing them and by forsaking them altogether. And the like holds good of the five other pairs of sense-organs and sense-objects. This is the manner of ken and vision whereby, in respect of these six pairs, I know my heart to be absolutely' delivered from the Cankers. Excellent, you will say to him, rejoicing and thankful for what the Almsman has said ; and you will proceed to ask this further question : — By what manner of ken and vision has the bias of pride in * I * and ‘ mine ’ been extirpated in respect both of this mind-informed body and of all external phenomena ? [33] The true Arahat makes answer consonantly with the Doctrine as follows :■ — Aforetime, Almsmen, when I had a house and home, I dwelt in ignorance. To me the Doctrine was expounded by the Truth-finder or by a disciple of the Truth-finder; and, by hearing it, I came to faith in the Truth-finder, and this awakened faith in him led me to bethink myself that — A hole and corner life is all a home can give, whereas the Pilgrim is free as the air of heaven.

It is hard for the home-keeping man to follow the higher life in all its completeness and purity and perfection. Come, let me cut off hair and beard and go forth from home to homelessness. Thereafter, parting from my substance, be it small or great, parting too from my kith and kin, be they few or many, I cut off my hair and beard, donned the yellow robes and went forth from home to homelessness. A Pilgrim now, schooled as an Almsman in thought and conduct, I put from me all killing, I put from me all killing and abstained from killing anything . . . {etc, as in Sutta No. 27). . . . [36] When

I knew this and saw this, my heart was Delivered from the Canker of lusts, from the Canker of continuing existence, and from the Canker of ignorance ; and to me thus Delivered came the knowledge of my Deliverance in the thought — 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. This is the manner of ken and vision, sirs, whereby the bias of ‘ I ’ and ' mine ’ has been extirpated in respect both of this mind-informed body and of all external phenomena. Excellent, you will say to him, rejoicing and thankful for what the Almsman has said ; and you will proceed to tell him how good it is, how very good it is, [37] for you all to see in him so signal an example of the higher life. • Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at Sfivatthi in J eta’s grove in Anathapinflika’s pleasaunce, he addressed the Almsmen as follows : — I will tell you about the attitudes of the good man and of the bad man. Listen and pay attention, and I will speak. Then to the listening Almsmen the Lord thus began : — What is the good man’s attitude ? — Suppose a bad man has gone forth as a Pilgrim from a family of distinction and reflects that, while this is his own case, other Almsmen have not come from families of distinction,— so that, on family grounds, he exalts himself and disparages others. This is the attitude of the bad man. Whereas the good man reflects that it is not by belonging to a distinguished family that the qualities of greed spite and folly pass away to extinction; and that, even if an Almsman be no scion racially, but yet is seized of the Doctrine and what flows from it, is of approved behaviour, and acts consonantly with the Doctrine, [38] such a man is thereby worthy of worship and of praise. So, safe behind the principles by which he walks, he does not, on grounds of family distinction, either exalt himself or disparage others, — This is the attitude of the good man.

Suppose a bad man has come from a great family, or from a family of great substance, or a family famed for its substance, and reflects that, while this is his own case, other Almsmen have not come from such families, — so that, on grounds of eminent wealth, lie elcalts himself and disparages others. This is a quality of the bad man. Whereas the good man reflects that it is not by belonging to a rich family that the qualities of greed spite and folly pass away to extinction ; and that, even if an Almsman is not so descended, but yet is seized of the Doctrine and what flows from it, is of approved behaviour, and acts consonantly with the Doctrine, such a man is thereby worthy of worship and of praise. So, safe behind the principles by which he walks, he does not, on grounds of family riches, either exalt himself or disparage others. — This too is an attitude of the good man. Again, the bad man is famed and renowned, and reflects that, while this is so in his case, these other Almsmen are of little fame and little authority, — so that, on grounds of fame, he exalts himself and disparages others. This is the attitude of the bad man. Whereas the good man reflects it is not by fame and repute that . . . even if an Almsman is not famed and renowned, yet is seized of the Doctrine and . . . such a man is thereby worthy of worship and of praise. So, safe behind the principles by which he walks, he does not, on grounds of personal fame, either exalt himself or disparage others. — This too is an attitude of the good man.

[39] Again, the bad man is given robes and other requisites, and reflects that, while this is so in his case, these other Almsmen are not given robes and other requisites, — so that, on grounds of what is given him, he exalts himself ... an attitude of the good man. Again, the bad man has received much instruction, and reflects that, while this is so in his own case, these other Almsmen are less instructed, — so that, on grounds of instruction received, he exalts himself . . . an attitude of the good man. Again, the bad man is a repository of the Rule, and reflects that, while this is so in his own case, these other Almsmen are not repositories of the Rule, — so that, on grounds of being a repository of the Rule, he exalts himself . . . [40] an attitude of the good man. Again, the bad man is a preacher of the Doctrine and reflects that, while this is so in his own case, these other Almsmen are no preachers, — so that, on grounds of preaching capacity, he exalts himself . . . an attitude of the good man. Again, the bad man lives in the wilds, and reflects that, while this is so in his own case, these other Almsmen do not live in the wilds, — so that, on grounds of being a dweller in the wilds, he exalts himself . . . an attitude of the good man.

Again, the bad man is clad in rags from the dustheap, [41] and reflects that, while this is so in his own case, tnese other Almsmen are not so clad, — so that, on grounds of being clad in rags from the dustheap, he exalts himself ... an attitude of the good man. Again, the bad man subsists on what he gets from door to door, and reflects that, while this is so in his own case, these other Almsmen do not subsist on such alms, — so that, on grounds of subsisting on what he gets from door to door, he exalts himself ... an attitude of the good man. Again, the bad man lives under a tree, and reflects that, while this is so in his own case, these other Almsmen do not live under trees, — so that, on grounds of living under a tree, he exalts himself . . . [42] an attitude of the good man. Again, the bad man lives in a charnel-ground — or in the open air — or sits, but will never lie down — or takes whatever quarters are allotted to him — or refuses to eat at more than one sitting ; and he reflects that, while this is so in his own case, these other Almsmen do not observe his particular practice, — so that, on grounds of scrupulosity of practice, he exalts himself ... an attitude of the good man.

Again, the bad man, divested of lusts and wrong disposition, develops and dwells in the First Ecstasy and all its zest and satisfaction,— -a state bred of aloofness, not divorced from observation and reflection. And he reflects that, while this is so in his own case, these other Almsmen have not reached the First Ecstasy, — so that, on grounds of reaching the First Ecstasy, he exalts himself and disparages others. This is the attitude of the bad man. Whereas the good man reflects that the Lord counselled avoidance of satisfaction in the attainment of the First Ecstasy, inas- exiir. SAPPURISA SUTTA. M. Hi. 43. much as, imagine as they may, it turns out quite otherwise. So, [43] safe behind the avoidance of satisfaction, he does not, on grounds of having attained the First Ecstasy, either exalt himself or disparage others. — This too is an attitude of the good man. And the same holds good of the other three Ecstasies too, and, in succession, of Infinity of Space, of Infinity of Mind [44], of the Realm of Naught, and of Neither-Perception-nor- Non-perception, Safe behind the avoidance of satisfaction, he does not, on grounds of having successively attained each and all of these, either exalt himself or disparage others. — These too are severally attitudes of the good man.

[45] Again, having in every respect risen above Neither-Perception-nor-Non-perception, the good man develops, and dwells in, the stilling of feeling and perception ; he sees with the eyes of understanding ; and the Cankers are destroyed within him. Such an Almsman has no imaginings of the individual as being aught or anywhere or in anything. Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said. Thus have I heard. Once when the Lord was staying at Savatthi in J eta’s grove in Anathapindika’s pleasaunce, he addressed the Almsmen as follows : — I will expound what should be ensued and what should not be ensued. Hearken and pay attention, and I will speak. Then to the listening Almsmen the Lord began : — Behaviour in act — or in speech — or in thought — is twofold, that to be ensued and that not to be ensued, each being alternative to the other. And the same applies to mental arisings, to [46] the admission of perceptions, as also to the acquisition of views and the entertainment of personality. Said the venerable Sariputta to the Lord : — I understand as follows the expanded meaning of the Lord’s succinct and unexpanded utterance : —

r. Behaviour in act is twofold, that to be ensued and that not to be ensued, each being alternative to the other ; — these were the Lord’s words and they proceed from the following : — Behaviour in act is (a) not to be ensued if thereby wrong dispositions wax apace while right dispositions wane, but (&) to be ensued if thereby wrong dispositions wane while right dispositions wax apace. Now, first, what kind of behaviour in act leads, if ensued, to wrong dispositions waxing apace while right dispositions wane ? — Take a man who destroys life, — he is a hunter, with hands dyed in blood, given to killing and slaying, merciless to living creatures. Or he takes what has not been given to him, — he appropriates in thievish fashion other people’s belongings in village and jungle. Or he is a fornicator, — he has intercourse with women under the care of mother or father or brother or sister or relations, with women married or affianced, or even with women wearing the very garlands of betrothal. — This is the kind of behaviour [47] in act which, if ensued, makes wrong dispositions wax apace while right dispositions wane.

Next, what kind of behaviour in act leads to wrong dispositions waning while right dispositions wax apace ? — Take a man who, putting all killing from him and abstaining from killing anything, laying aside cudgel and sword, lives a life of innocence and mercy, full of pity and compassion for everything that lives. He puts theft from him and abstains from theft, taking only what is given to him and never appropriating to himself in thievish fashion other people’s belongings in village and jungle, that have not been given to him. In the matter of fornication, he is no wrongdoer but abstains from all such wrongdoing ; he has no intercourse with women under the care of mother or father or brother or sister or relations, or with women affianced pledged or betrothed. — This is the kind of 1 82 CXIV. SEVITABBA-ASEVITABBA-SUTTA. M. iii. 48, behaviour in act which makes wrong dispositions wane while good dispositions wax apace. Hence proceeded the Lord’s utterance Behaviour in act is twofold, that to be ensued and that not to be ensued, each being alternative to the other. 11. Behaviour in speech . . . alternative to the other these were the Lord’s words and they proceed from the following : — Behaviour in speech is (a) not to be ensued if thereby wrong dispositions wax apace while right dispositions wane, but {6) to be ensued if thereby wrong dispositions wane while right dispositions wax apace.

Now, first, what kind of behaviour in speech leads, if ensued, to wrong dispositions waxing apace while right dispositions wane? — Take a man who is a liar, who, when cited to give his testimony [48] before assembly or village-meeting or among his kindred or his guild or the king’s officers, says he knows when he does not know, or says he does not know when he does know, or says he saw when he did not see, or says he did not see when he did see, deliberately lying in the interests either of himself or of other people or for some trifling gain. Or he is a slanderer ; what he has heard here he tells elsewhere to split up one set of people ; what he hears elsewhere he< tells here to split up another set ; so that he is a dissolver of harmony and no reconciler of them that are at variance ; discord is the pleasure and delight and joy and motive of his speech. Or he is a reviler -what he says is rough and harsh, hurtful and wounding to others, fraught with anger and discord. Or he is a tattler ; — he speaks out of season, without regard to the facts, of what is unprofitable ; never speaks of the Doctrine and Rule; his talk is trivial and ill-timed, frivolous, leading nowhere and void of profit. — This is the kind of behaviour in speech which if ensued, makes wrong dispositions wax apace while right dispositions wane.

Next, what kind of behaviour in speech leads, if ensued, to wrong dispositions waning while good dispositions wax apace ?^-Take a man who has put lying from him and abstains from lies. When cited to give his testimony before assembly or village-meeting or among his kindred or his guild or the king’s officers, he is careful not to say he knows when he does not, or to say he does not know when he does, or to say [49] he saw when he did not, or to say he did not see when he did, — never deliberately lying in the interests either of himself or of other people or for some trifling gain. All slander he has put from him and from slander he abstains ; what he hears here he does not repeat elsewhere, to spliit up one set of people, nor does he repeat here what he has heard elsewhere, so as to split up another set. \He is a promoter of harmony and a restorer of amit^y. Concord is the pleasure and delight and joy and mptive of his speech. He reviles not ; he abstains from reviling. What he says is without gall, pleasant, friendly, hearty, urbane, agreeable and welcome to all. jNo tattler, he abstains from all tattle ; — he speaks in ^pason and according to the facts ; he is profitable in hi\s speech, ever of the Doctrine and Rule ; seasonable! and memorable are his words, illuminating, well-marshalled and of great profit. — This is the kind of behaviour in speech which, if ensued, makes wrong dispositions wane while right dispositions wax apace. J

Hence proceeded] the Lord’s utterance :• — Behaviour in speech is twofold . . . each being alternative to the other. / iii. Behaviour thought . . . alternative to the other ; — these were ^he Lord’s words and they proceed from the following :-A- Behaviour in thought is (a) not to be ensued if thereby wrong dispositions wax apace while right disposition^ wane, but (6) to be ensued if thereby wrong dispositions wane while right dispositions wax apace. \ Now, first, what kind o\f behaviour in thought leads, if ensued, to wrong dispositions waxing apace while right dispositions wane ?— Take a man who is covetous and covets other people’s gOar, — in the yearning they were his. Or he is rancorous and corrupt of intent ; — 184 CXIV. SEVITABBA-ASEVITABBA-SIITTA. M. Hi. 50, [50] he wishes that creatures round him may be killed or destroyed or disappear or perish or not exist — This is the kind of behaviour in thoughts which, if ensued, makes wrong dispositions wax apace while right dispositions wane. / * Next, what kind of behaviour in thoughts leads, if ensued, to wrong dispositions waning while right dispositions wax apace?— Take a man who is not covetous and does not covet other people's gear, in the yearning they were his. He harbours no rancour, nor is he corrupt of intent ; — his wish is that the creatures round him may live on in peace and happiness, safe from all enmity and oppression.

Hence proceeded the Lord’s utterance Behaviour in thoughts is twofold . . . each being alternative to the other. iv. Mental arisings . . . alternative to the other ; — these were the Lord’s words and they proceed from the following : — Mental arisings are (a) not to be ensued if thereby wrong dispositions wax apace while right dispositions wane, but ( b ) to be ensued if thereby wrong dispositions wane while right dispositions wax apace. Now, first, what kind of mental arisings lead, if ensued, to wrong dispositions waxirtg apace while good dispositions wane ? — Take a man who is covetous and lives with a heart filled with covetousness, who is rancorous and lives with a heart filled with rancour, who is resentful and lives with a, heart filled with resentment. — This is the kind of mental arising which, if ensued, makes wrong dispositions wax apace while right dispositions wane. Next, what kind of development of heart leads, if ensued, to wrong dispositions waning [51] while right dispositions wax apace ? — Take a man who is not covetous and lives with an uncoveting heart, who knows not rancour and lives with an unrancorous heart, who knows not resentment and lives with an unresentful heart.- — This is the kind of development of heart which, if ensued, makes wrong dispositions wane and right dispositions wax- apace.

M. Hi. 52. WHAT DOES IT LEAD TO? 1 85 Hence proceeded the Lord’s utterance: — Mental arisings . . . alternative to the other. v. The admission of perceptions . . . alternative to the other; — these were the Lord’s words and they proceed . . . (etc. as in foregoing para, iv.) . . . It is from all this that the Lord’s utterance proceeded when he said: The admission of perceptions . . . alternative to the other. [52] vi. The acquisition of views . . . alternative to the other ; — these were the Lord’s words and they proceed from the following : — The acquisition of views is (a) not to be ensued if thereby wrong dispositions wax apace while right dispositions wane, but (< b ) to be ensued if thereby wrong dispositions wane while right dispositions wax apace. Now, first, what kind of acquisition of views leads, if ensued, to wrong dispositions waxing apace while right dispositions wane ? — Take a man whose view is that there is no such thing as alms or sacrifice or oblations ; that there is no such thing as the fruit and harvest of deeds good and bad ; that there is no such thing as this world or the next ; that there are no such things as either parents or a spontaneous generation elsewhere ; that there is no such thing as recluses and brahmins who tread the right path and walk aright, who have, of and by themselves, comprehended and realized this and other worlds and made it all known to others. — This is the kind of acquisition of views which, if practised, makes wrong dispositions wax apace while right dispositions wane.'

Next, what kind of acquisition of views leads, if ensued, to wrong dispositions waning while right dispositions wax apace ? — Take a man whose view is that there are such things as alms sacrifice and oblations ; that there is indeed such a thing as the fruit and harvest of deeds good and bad ; that there are really such things as this world and the next ; that there are really such things as parents and a spontaneous generation elsewhere ; and that there are really such things as recluses and brahmins who tread the right path and 1 86 CXIV. SEVITABBA-ASEVITABEA-SUTTA. M. iii. S3. walk aright, who have, of and by themselves, comprehended and realized this and other worlds and made it all known to others. — This is the kind of acquisition of views which leads, if practised, to wrong dispositions waning while right dispositions wax apace. Hence proceeds the Lord’s utterance The acquisition of views is twofold . . , each being alternative to the other. vu. The entertainment of Personality . . . alternative to the other ; — these were the Lord’s views and they proceed from the following ; — Entertainment of Personality is (a) not to be ensued if thereby wrong dispositions wax apace while right dispositions wane, but (6) to be ensued if thereby wrong dispositions wane while right dispositions wax apace.

Now, first, what kind of [53] Entertainment of Personality leads., if ensued, to wrong dispositions waxing apace while right dispositions wane ? — If 111 attends the Entertainment of Personality and if there is no final term to the round of the man’s rebirths, then wrong dispositions wax apace while right dispositions wane. If, however, 111 does not attend the Entertainment of Personality and if therefore there is a final term to the round of the man’s rebirths, then wrong dispositions wane while right dispositions wax apace. Hence proceeds the Lord’s utterance: — The Entertainment of Personality is twofold . . . each being alternative to the other. Such, sir, — concluded Sariputta — is how I understand the expanded meaning of the Lord’s succinct and unexpanded utterance. Quite right, Sariputta, quite right ; you have quite rightly understood the expanded meaning of my succinct and unexpanded utterance. I endorse and repeat [5455] each word you have said ; and the meaning of my utterance is thus to be explained. Furthermore, Sariputta, 1 lay it down that there is a twofold manner for practising and not practising the employment of eye and ear, smell and taste, touch and mentality, in their respective spheres.

Hereupon, Sariputta said to the Lord that he understood the expanded meaning of the Lord’s succinct and unexpanded utterance to be . . . (what he then proceeded [56-8] to set forth for each of the six senses, showing how in each case the practice or non-practice should respectively depend on whether or not the result was to make wrong dispositions wane and right dispositions wax apace). Quite right, Sariputta, quite right ; you have quite rightly understood the expanded meaning of my succinct and unexpanded utterance. I endorse and repeat every word you have said ; and the meaning of my utterance is thus to be explained. Furthermore, Sariputta, I lay it down that there is a twofold manner for practising and not practising the use, severally, of robes, alms, lodging, villages, townships, cities, countries and indiyiduals. [59] Hereupon, Sariputta said to the Lord that he understood the expanded meaning of the Lord’s succinct and unexpanded utterance to be (what he then proceeded to set forth for each of the foregoing eight categories, showing how in each case the practice or non-practice should respectively depend on whether or not the result was to make wrong dispositions wane and right dispositions wax apace).

Quite right, Sariputta, . . . [60] thus to be explained. If the expanded meaning of my succinct utterance were thus understood by every noble, every brahmin, every middle-class man, every peasant, long would it redound to their good and well-being. If the meaning were thus understood by the whole universe with its gods its Maras and Brahmas, with its recluses and brahmins and gods and men, long would it redound to their good and well-being. [61] Thus spoke the Lord. Glad at heart, the reverend Sariputta rejoiced in what the Lord had said.

Thus have I heard. Once when staying at Savatthi in Jeta’s grove in Anathapin<jika’s pleasaunce, the Lord thus addressed the Almsmen : — Whatsoever alarms whatsoever perturbations — whatsoever desolations arise, all proceed from the fool, not from the informed. Just as it is from the hut of bamboo or bracken that the fire breaks out which consumes even storied mansions which are cased in plaster and keep out the wind with doors that fit and casements that shut, — so it is always from the fool and never from the informed that there arise those alarms, perturbations and desolations which are present in the fool and absent in the informed. For, the informed have neither alarms, nor perturbations nor desolations. Therefore, Almsmen, train yourselves up to become informed by study. [62] At what stage, sir, asked the reverend Ananda, can an Almsman be rightly described as informed by study ? When, Ananda, the Almsman has mastered (1) the Elements, (2) the Senses, and (3) the Chain of Causation, together with (4) the rationally possible and the rationally impossible,— then can an Almsman be rightly described as informed by study. When, sir, can he be rightly described as having mastered the Elements ? g

There are eighteen of these elements, namely the sense-organ, the object of sense, and the sense-cognition for each of the six senses of sight, hearing, smell, taste, touch and mentality. When the Almsman knows and sees these eighteen elements, then he can rightly be described as having mastered the elements. Can he reach this mastery in another manner ? Yes. There are these six elements, namely earth, water, air, fire, space, mentality ; and when the Almsman knows and sees these six, he can rightly be described as having mastered the elements. Can he reach this mastery in yet another manner ? Yes. There are these six elements, namely comfort and discomfort, happiness and unhappiness, poised equanimity and ignorance ; and when the Almsman knows and sees these six, he can rightly be described as having mastered the elements. Can he reach this mastery in yet another manner ? Yes. There are these six elements, namely passion, renunciation, rancour and non-rancour, [63] harmfulness and harmlessness ; and when the Almsman knows and sees these six, he can rightly be described as having mastered the elements. Can he reach this mastery in yet another manner ? Yes. There are these three elements, namely, passion, form and non-form ; and when the Almsman knows and sees these three, he can rightly be described as having mastered the elements.

Can he reach this mastery in yet another manner ? Yes. There are these two elements, the derived and the underived ; and when the Almsman knows and sees these two, he can rightly be described as having mastered the Elements. When, sir, can he rightly be described as having mastered Sense? There are six internal and six external aspects of sense, the six sense-organs and the sense-objects of each of the six. When the Almsman knows and sees this pair of sixes, he can rightly be described as having mastered Sense. When, sir, can he rightly be described as having mastered the Chain of Causation ? Take, Ananda, an Almsman who knows the following:— If this is, then that comes about ; if this is not, then that does not come about ; when this is laid to rest, then that passes to rest. Factors are conditioned by ignorance, consciousness by the factors, N ame-andForm by consciousness, organs of sense by Name-andForm, contact by sense-organs, feelings by sense-organs, I go cxv. BAHU-DHATUKA-SUTTA. M.iu. 64. craving by feelings, attachment by craving, [64] existence by attachment, birth by existence ; and by birth come old-age and death, with sorrow and lamentation, pain, suffering and tribulation. And this is how all that makes up 111 is laid to rest : — By laying ignorance to rest with no trace of passion left behind the factors are laid to rest, by laying factors

to rest consciousness is laid to rest, by laying consciousness to rest Nameand-Form are laid to rest, by laying Name-and-Form to rest the organs of sense are laid to rest, by laying the organs of sense to rest contact is laid to rest, by laying contact to rest feelings are laid to rest, by laying feelings to rest craving is laid to rest, by laying craving to rest attachment is laid to rest, by laying attachment to rest existence is laid to rest, by laying existence to rest birth is laid to rest, by laying birth to rest old-age and death are laid to rest, and therewithal disappear sorrow and lamentation, pain, suffering and tribulation, so that all that makes up 111 is laid to rest. At this point an Almsman can rightly be described as having mastered the Chain of Causation.

When, sir, can an Almsman be rightly described as having mastered the rationally possible and the rationally impossible ? Take, Ananda, an Almsman who knows clearly as follows : — It is impossible and out of the question for a man of vision to approach a factor as everlasting; but it is possible for an ordinary man to do so. It is impossible for a man of vision, but possible for an ordinary man, to approach a factor as well-being. It is impossible for a man of vision, but possible for an ordinary man, to approach a mental object as Self. It is impossible for a man of vision, but possible for an ordinary man, to take his mother’s [65] — or his father’s — life. It is impossible for a man of vision, but possible for an ordinary man, out of wickedness of heart to cause the Truth-finder’s blood to flow, M. iii. 66. DIVERSE APPROACHES. 1 9 1 It is impossible for a man of vision, but possible for an ordinary man, to break up the Confraternity. It is impossible for a man of vision, but possible for an ordinary man, to elect another Master. It is impossible that in one universe there should at one and the same time be simultaneously two Arahats all-enlightened ; but it is possible for there to be one.

It is impossible that in one universe there should at one and the same time be simultaneously two Emperors of the World ; but it is possible for there to be one. It is impossible for a woman to be an Arahat allenlightened ; but it is possible for a man to be. It is impossible for a woman to be an Emperor of the World ; but it is possible for a man to be. It is impossible for a woman to be a Sakka [66] or a M5ra or a Brahma ; but it is possible for a man to be any of these. It is impossible for the fruit of bodily misconduct — or of misconduct in speech or thought — to be pleasant, agreeable and pleasing ; but it is possible for the fruit to be unpleasant, disagreeable and unpleasing. It is possible that the fruit of right conduct of body — or of speech or of thought — should be pleasant, agreeable and pleasing ; but it is impossible for the fruit to be unpleasant, disagreeable and unpleasing. It is possible for a man given to misconduct of body [67] — or of speech or of thought — by reason of that cause and condition to be reborn, at the body’s dissolution after death, in a state of misery and suffering and calamity or in purgatory ; but it is impossible for such a man to be reborn in a state of bliss in heaven.

It is impossible for a man of right conduct of body — or of speech or of thought — by reason of that cause and condition to be reborn, at the body’s dissolution after death, in a state of misery and suffering and calamity or in purgatory ; but it is possible for such a man to be reborn_in a state of bliss in heaven. At this point, Ananda, an Almsman can rightly be described as having mastered the rationally possible and the rationally impossible. Hereupon, the reverent Ananda said to the Lord : — Wonderful, sir; marvellous! What shall be the name of this exposition ? Well, know it as ‘ The many elements,’ or * The four in succession,' or ‘The mirror of the Doctrine,' or * The drum of Deathlessness, ’ or ‘ Victory in the fight’ _ Thus spoke the Lord. Glad at heart, the reverend Ananda rejoiced in what the Lord had said.

[68] Thus have I heard. Once when the Lord was staying at Rajagaha on Mount Isigili, addressing the Almsmen, the Lord said : Do you see Mount Vebhara there ? It used to have a different name and designation. Do you see Mount Pandava there, and Mount Vepulla and the Vulture’s Peak yonder ? They too all used to have different names and designations. Do you see Mount Isigili here ? This Mount Isigili retains its old name and designation. Time was when five hundred Pacceka Buddhas had long been resident on this Mount Isigili. They could be seen entering the mount but, once entered, could be seen no more. Observing this, men said the mount swallowed up those sages (tst gilati ) ; and so it got the name of ‘ Mount Swallow-sage.’ I will tell you, Almsmen, names of those Pacceka Buddhas ; I will recount and relate their names. [69] Listen and pay attention and I will speak. Then to the attentive Almsmen the Lord began : — The Pacceka Buddha named Ari^tha had long been M. iii. 70. A NOMINAL LIST. T93 resident on Mount Isigili, as had the Pacceka Buddha named Uparittha. Long resident there too were the Pacceka Buddhas named respectively Tagarasikhi, Yasassi, Sudassana, PiyadassI, Gandhara, Pindola, Upasabha, Nitha, Tatha, Sutava, and Bhavitatta.

Hear me the stately roll of names tell o'er of mankind's saintly sons pre-eminent , who, high above all turmoil \ all desires , each for himself , Enlightenment attained: — - 1Arittha, Uparittha, Tagarasikhi, Yasassi, Sudassana, PiyadassI the enlightened, Gandhara, Pindola and Upasabha, Nitha, Tatha, Sutava, Bhavitatta, [70] Sumbha, Subha, Methulaand Atthama, Athassumegha, Anigha, Sudatha, — passionless Pacceka Buddhas ; and majestic Hingii and Hinga, the two Jalis, sages both, and Atthaka, with Kosala the Buddha and Subaha, and Upanemi and Nemi and Santacitta in his truth and verity, stainless and informed, the black and swarthy Vijita and Jita, and Anga and Panga and Gutijjita ; Pass! too, who renounced attachments whence springs 111, and Aparajita who triumphed over Mara’s might, with Sattha, Pavatta, Sarabhanga, Lomahansa and Uccangamaya, Asita, Anasava, Manomaya, and Bandhuma who banished pride, and Tadadhimutta and I stainless Ketuma, — with Ketumbaraga, Matanga, and I Ariya. Then there were Accuta and Accutagamabya- } maka, Sumangala Dabbila Supatitthita Asayha and I Khem&bhirata and Sorata Durannayaand Sangha. Also ? there wereUjjaya, Apara the sage, and Sayha, tireless in 3 zeal, together with four Anandas, four Nandas and four | Upanandas, making twelve in all ; Bharadvaja, whose L last birth this was, and Bodhi and Mahanama; then « there were unrivalled, shaggy Sikh! and Bharadvaja

* the good, with Tissa and Upatissa who had sundered ; the ties of existence, Upasldarl and Sldari who had sundered the ties of craving, the Buddha Mangala from passion freed, Usabha, escaped from the gins of the ;? 1 I leave unversified this string of names, many of which may well be mere adjectives. root of 111, Upanita, who found the excellent way, Uposatha, Sundara, Saccanama, Jeta, Jayanta, Paduma, and Uppala, Padumuttara, Rakkhita, and Pabbata, [71] Manatthaddha, Sobhita, Vitaraga, and Kanha the Buddha whose heart had found Deliverance. All these , with other potent conquerors of birth's fell sway, Pacceka Buddhas were. Laud these great sages who have passed to rest ; laud these whose boundless might sunder'd all ties . Thus have I heard. Once when the Lord was staying at SavatthI in Jeta’s grove in Anathapindika’s pleasaunce, he addressed the Almsmen, saying : — 1 will expound to you Noble Right Concentration, with the means thereto and with its concomitants. Listen and pay attention and I will speak. .Then to the attentive Almsmen the Lord thus began : — What is Noble Right Concentration, with the means thereto and its concomitants ?-^-It means the focussing of the heart with, a sevenfold equipment of Right Views, Right Thoughts, Right Speech, Right Action, Right Occupation, Right Effort and Right Mindfulness.

First and foremost come Right Views, which consist in a man’s conviction that such and such views are wrong, and that such and such views are right. Now what are wrong views ? — They are views that — there is no such thing as alms or sacrifice or oblations ; that there is no such thing as the fruit and harvest of deeds good and bad ; that there are no such things as this world or the next; that there are no such things as either parents or a M. iii. 72. RIGHT VIEWS RANK FIRST. 1 95 spontaneous generation elsewhere ; [72] that there are no such things as recluses and brahmins who tread the right path and walk aright, who have, of and by themselves, comprehended and realized this and other worlds and make it all known to others. What are right views ? — They are twofold, say I. On the one hand there are right views which are, however, accompanied by Cankers, are mixed up with good works, and lead to attachments. On the other hand there are Right Views which are Noble, freed from Cankers, transcending mundane things, and included in the Path.