Sayutta Nikya

An Anthology Part III

by

M. OC. Walshe

Buddhist Publication Society Kandy Sri Lanka

The Wheel Publication No !"#$!%"

First published: 1984 Copyright 1985 Buddhist Publication Society BPS Online dition !"1" For #ree distribution$ %his &or' (ay be republished) re#or(atted) reprinted) and redistributed in any (ediu($ *o&e+er) any such republication and redistribution is to be (ade a+ailable to the public on a #ree and unrestricted basis and translations and other deri+ati+e &or's are to be clearly (ar'ed as such$

&ontents
Pre#ace$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$4 Part One: %he Section &ith ,erses -Sag.tha'a ,agga/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$0 1$ %he 1oo(ed$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$0 !$ ,ain Conceits$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$0 2$ 1i##icult -or %he %ortoise/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$3 4$ Sa(iddhi$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$3 5$ %he 4rahant$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$1" 0$ %.yana$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$1" 3$ 5antu$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$11 8$ 6alli'.$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$1! 9$ 4 *ea+y 6eal$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$1! 1"$ 1hana78.ni$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$12 11$ 4buse$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$14 1!$ Sa9g.ra+a$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$15 Part %&o: %he Section on Causation -:id.na ,agga/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$13 12$ ;ota(a the ;reat Sage o# the Sa'ya $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$13 14$ <acc.yana$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$18 15$ %he %eacher o# 1ha((a$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$19 10$ :a'ed <assapa -part/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$19 13$ Fro( the =%en Po&ers= Sutta$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!" 18$ Fro( the >panis. Sutta $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!1 19$ ,olition $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!! !"$ ?nanda=s 6ista'e$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!! !1$ Content(ent$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!2 !!$ Carelessness$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!2 !2$ False 1ha((a$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!4 !4$ %he 1ung@Beetle $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!5 !5$ :anda$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!5 Part %hree: %he Section on the 4ggregates -<handha@,agga/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!3 !0$ ;rasping and Aorrying$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!3 !3$ %he Burden $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!8 !8$ 4n Bsland to Onesel#$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$!9 !9$ Aays o# Cegarding$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$2" 2"$ SoDa -or Conceit/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$21 21$ Clinging$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$21 2!$ ;oing Begging: 4 Stern 4d(onition -part/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$2! 22$ %issa the Aa+erer -part/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$22 24$ 4nur.dha is Caught Out$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$22 25$ ,a''ali -part/: Seeing the 1ha((a$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$24 20$ <he(a'a -part/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$25 23$ %he Sot.panna -=Strea(@Ainner=/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$20 28$ %he 4rahant$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$23

Part Four: %he Section on the SiE#old Sense@Base -SaF.yatana ,agga/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$28 29$ 6iga8.la -or 1&elling 4lone/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$28 4"$ 6.lu9'yaputta$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$28 41$ S.riputta$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$4" 4!$ Bh.rad+.8a Bnstructs a <ing$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$41 42$ Gohicca$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$4! 44$ ,erahacc.ni -or *o& to Gisten to 1ha((a/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$42 45$ <a((a$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$44 40$ Bs %here a CriterionH $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$45 43$ %he Ocean$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$45 48$ <oIIhi'a$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$40 49$ %hings Producti+e o# Su##ering -eEtracts/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$43 5"$ %he =Ahat=s Bt= %ree -<iJsu'a/ $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$48 51$ %he OE K#ro( section entitled =%he Gute=L$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$49 5!$ %he SiE 4ni(als -part/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$5" 52$ %he Signless $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$51 54$ Seeing the Sic' -Citta/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$5! 55$ %eaching$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$5! Part Fi+e: %he ;reat Section -6ah.@,agga/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$54 50$ For 4ll Co(ers$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$54 53$ Su##ering$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$55 58$ Fire -or Cight and Arong %i(es/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$55 59$ %he Brah(a@,ih.ras -part/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$50 0"$ Sa9g.ra+a -or %he *indrances/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$53 01$ 6ind#ulness -#ro( %he :uns= Godging/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$59 0!$ Obligation -P.Ii(o''ha/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$0" 02$ %he Brah(an >DD.bha$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$0" 04$ Bn the Foot$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$01 05$ Sara'.ni -Aho %oo' to 1rin'/$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$0! 00$ Aordy Aar#are$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$02 03$ <no&ledge$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$04 08$ %he SiJsap. Gea+es $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$04 4bbre+iations$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$03 Co((entaries$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$03 %ranslations$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$03 6iscellaneous$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$03

Pre'ace
>nli'e the anthology o# the 49guttara :i'.ya in this series by the ,en$ :yanaponi'a) this selection #ro( the SaJyutta is by three di##erent hands: Part B -A* 1"3M1"9/ by 5ohn 1$ Breland) Part BB -A* 182M185/ by the ,en$ N.Dananda) and Part BBB by the undersigned$ Since the choice o# each translator ranged o+er the entire :i'.ya) the three parts do not present the &hole (aterial in canonical order$ 4ccordingly an indeE has been pro+ided sho&ing all eEtracts in that order$ -Scan in$/ 4 certain lac' o# ter(inological consistency &as another una+oidable disad+antage) though this is in practice probably not +ery serious$ Bt should #urther be noted that the 4nthology does not include three i(portant ite(sOthe Buddha=s #irst three ser(onsO since these ha+e already appeared in :o$ 13 o# the Aheel series$ Aith one s(all eEception) too) the i(portant ,edan. SaJyutta -S: 20/ is not represented) because a separate translation o# it has (ean&hile been published -A* 2"2M2"4/$ %he #ull translation o# the SaJyutta :i'.ya published by the Pali %eEt Society runs to #i+e +olu(es) the #irst t&o by 6rs C$4$F$ Chys 1a+ids -&ho edited the &hole/) and the last three by F$G$ Aood&ard$ Bn the pre#ace to ,ol$ B 6rs Chys 1a+ids &rote: PBt has been (ore than once suggested that a +olu(e o# selections &ould be o# (ore instant ser+ice than &ould be a##orded by the long dra&n out appearance o# the &hole &or' in its original orderQ it &ill be #or a later generation to eEercise pri+ate 8udg(ent in co(piling eclectic eEtracts$R 4nd indeed anyone #a(iliar &ith that translation) or &ith the original) &ill be li'ely to agree that a +ersion drastically pruned o# (uch repetiti+e (aterial is desirable$ %his selection (ay be regarded as a contribution to&ards such a +ersion) &hich is to be &ished #or not only in the interests o# concision) but because) despite the e(inence and the de+otion o# the original translators) their +ersion has (any shortco(ings$ 4 certain nu(ber o# actual (ista'es ha+e here been corrected by all three translators) but also (any stylistic changes ha+e been dee(ed necessary$ %he prose -and the +erseS/ o# the earlier +ersion is o#ten intolerably stilted) so(eti(es to a point &here it is al(ost unreadable) indeed) scarcely perhaps intelligible) to so(e present@day readers$ 4nother di##erence is that &hereas the P%S +ersion &as intended #or a li(ited) #airly scholarly and largely non@Buddhist public) the present rendering &ill doubtless be used (ainly by practicing Buddhists all o+er the &orld) to (any o# &ho( nglish is not their (other tongue but the language o# international discourse$ Bt (ay sa#ely be clai(ed that) by presenting their +ersion in good (odern nglish) #ree #ro( archaic #rills) the translators &ill ha+e succeeded in bringing the (essage o# the Buddha) as #ound in this SaJyutta) closer to the reader$ Bt is also sa#e to say that (any &ill be surprised and delighted at the &ealth that it contains) by its +i+id si(iles and occasional hu(our$ %hus in the present +olu(e the reader &ill #ind the delight#ul story o# the #e(ale de+a &ho tried to te(pt a young and handso(e bhi''hu) and o# ho& the Buddha dealt &ith the situationT o# ho& the Buddha persuaded <ing Pasenadi not to o+er@eatT &e hear ho& :anda) the Buddha=s cousin) paraded be#ore the %eacher &ith &ell@pressed robes and painted eyesT o# ho& the Buddha coped &ith angry Brah(ans and ho& the ,en$ >d.yU taught a Brah(an lady to sho& proper respect #or the SanghaT #ro( the ,en$ <he(a'a &e e+en learn so(ething o# &hat it #eels li'e to be an angmin$ %here is co(#ort and hope) too) #or those &ho (ay #eel their hu(an &ea'nesses debar the( #ro( progress) and besides (ind#ulness &e are re(inded o# the +alue o# #aith -not o# course blind #aith) but a reasoned con#idence in the %eacher/$

%he SaJyutta :i'.ya deser+es to be better 'no&n a(ong Aestern Buddhists than it appears to be) and it is to be hoped that this anthology &ill help to bring its (any treasures to a &ider readership$ 6$O=C$ Aalshe St$ 4lbans :o+e(ber 1981

Namo tassa bhagavato arahato sammsambuddhassa

Part (ne) The Section *ith +erses ,Sagthaka +agga" The .oo/ed
%hus ha+e B heard$ 4t one ti(e the Blessed One &as staying near S.+atthU) at 5eta ;ro+e) in 4n.thapiDVi'a=s par'$ :o& a certain de+a)1 as the night &as passing a&ay) lighting up the &hole 5eta ;ro+e &ith his e##ulgent beauty) approached the Blessed One and) ha+ing approached) stood on one side$ Standing thus on one side) the de+a spo'e this +erse be#ore the Blessed One: Gi#e but leads to doo($ Our ti(e is short$ Fro( 1ecay there=s naught can 'eep us sa#e$ Conte(plating thus the #ear o# death) Get=s (a'e (erit that &ill bring us bliss$ K%he Blessed One replied:L Gi#e but leads to doo($ Our ti(e is short$ Fro( 1ecay there=s naught can 'eep us sa#e$ Conte(plating thus this #ear o# death) Scorn such &orldly bait) see' #inal peace$! S: 1:1$2

% +ain &onceits
$$the de+a spo'e this +erseQ: Aho has not ta(ed all +ain conceits)2 Aho lac's in &isdo() uncontrolled) *eedless) in the &oods (ay d&ell alone) Wet &ill not escape the real( o# death$ K%he Blessed One replied:L
%hese &ords are repeated #ro( the beginning o# the &hole &or' -S: 1:1/) translated in ,ol$ B and ,ol$ BB &ith slight di##erences$ B render Bhagav literally as =the Blessed One)= c#$ ,ol$ B: =the Gord)= ,ol$ BB &ith <S: =the Ealted One=$ For the (eaning o# deva -or devat/ see ,ol$ B) n$1$ Bn general) in#or(ation gi+en in the notes to ,ols B and BB &ill not be repeated here$ ! %he Buddha here (a'es a +ital distinction &hich is +alid to this day as (ar'ing the di##erence bet&een the ai(s o# =popular Buddhis(= and the serious treading o# the Path$ =6erit= -pua/ can lead to a happier rebirth) perhaps in one o# the deva@&orlds) but this too &ill co(e to an end$ %he proper course is to tread the :oble ight#old Path and gain the =#inal peace= o# :ibb.na$ :ote) ho&e+er) the re(ar's o# the ,en$ <hantip.lo in The Buddhist Monks Discipline -A* 12"X121) p$3/: PPua is the bene#it o# increasing purity o# (ind deri+ed #ro( s'il#ul actions such as generosity) +irtue) help#ulness) etc$ =6erit= is an inadeYuate rendering$R 2 Mna-kma: =conceit and lust$=
1

Aho) concentrated) lea+es conceits behind) *is heart and (ind4 set #air) and &holly #reed) *eed#ul d&elling in the &oods alone) Shall indeed escape the real( o# death$5 S: 1:1$9

! .i''icult ,or The Tortoise$$the de+a spo'e this +erseQ: *ard it is to 'eep) and hard to bear) Cecluse@li#e #or hi( &ho lac's the s'ill$ Obstacles abound) the #ool is lost$ *o& long can he endure the holy li#e) B# he cannot hold his heart in chec'H Caught no& here) no& there) he stu(bles) #alls$ K%he Blessed One replied:L 4s the tortoise dra&s into his shell ach li(b) the (on') &ithdra&n) &ith (ind applied) >nattached) and doing har( to none) Passions &holly stilled) d&ells bla(ing none$0 S: 1:!$3

0 Sa/iddhi
%hus ha+e B heard$ 4t one ti(e the Blessed One &as staying at C.8agaha in the %apod. Par'$ :o& the ,enerable Sa(iddhi) as da&n approached) arose and &ent to the *ot Springs 3 to bathe$ *a+ing bathed) he ca(e out o# the *ot Springs and stood) clad in a single gar(ent) drying his li(bs$ %hen a certain she@de+a) 8 as the night &as passing a&ay) lighting up the entire *ot Springs la'e &ith her e##ulgent beauty) approached the ,enerable Sa(iddhi and) ho+ering in the air) addressed hi( thus in +erse:

Citta: =(ind)= but o#ten li'e the (etaphorical use o# =heart= in nglish$ *e &ill pass =beyond death= to :ibb.na$ 0 C#$ Bhagavadgt BB) 58: P*e &ho &ithdra&s his senses on all sides #ro( sense@ob8ects as the tortoise dra&s in his li(bs) is #ir(ly established in &isdo($R %he sa(e i(age occurs in S: 25$199 -not included in this 4nthology/$ 3 %his is the (eaning o# %apod. -c#$ place@na(es such as %epl.) %eplice in CZecho@Slo+a'ia) all associated &ith hot springs/$ 8 Strictly spea'ing) =she@de+a= is ungra((atical) since de+a -n$ 1/ is (asculine -the #e($ dev usually (eans =Yueen=/$ Bn all o# these little stories the Pali teEt has the abstract noun devat &hich) li'e our &ord =deity)= co+ers both seEes$ Bt is clear #ro( the conteEt as &ell as the pronouns used later in so(e -but not all/ (anuscripts that this one is #e(ale$ Bn its anglicised #or() =de+a= can perhaps legiti(ately be ta'en to denote either seE$
5

*a+ing had no sport) (on' see'ing al(s)9 *a+ing none today) 8ust see'ing al(s) Ahy not get your #ill) (on') then see' al(s) Gest your #leeting hour should slip a&ayH1" KSa(iddhi replied:L P*ourR you say) but B 'no& not the hour$ *idden is (y hour) and not re+ealed: %here#ore) sel#@restrained) B 8ust see' al(s) Gest (y #leeting hour should slip a&ay$11 %hen the she@de+a ca(e do&n to earth and said to Sa(iddhi: PWou are young) bhi''hu) to ha+e le#t the &orld) blac'@haired) &ith the bloo( o# youth$ Bn your youth#ul pri(e you do not en8oy the pleasures o# the senses$ ;et your #ill) bhi''hu) o# hu(an pleasures$ 1on=t re8ect the present (o(ent to pursue &hat ti(e &ill bring$R1! PB) #riend) do not re8ect the present (o(ent to pursue &hat ti(e &ill bring$ B re8ect &hat ti(e &ill bring to pursue the present (o(ent$ %i(e=s pleasures) #riend) as the Blessed One has said) are #raught &ith pain) #raught &ith tribulation) leading to greater danger$ %his 1ha((a is here@ present) out o# ti(e) in+iting inspection) leading on&ard) to be realised by the &ise each #or hi(sel#$R12 PBn &hat &ay) bhi''hu) has the Blessed One said that ti(e=s pleasures are #raught &ith pain) #raught &ith tribulation and leading to greater dangerH Bn &hat &ay is this 1ha((a here@ present) out o# ti(e) in+iting inspection) leading on&ard) to be realised by the &ise each #or hi(sel#HR PB) #riend) a( #resh) ha+ing not long le#t the &orld) a ne&co(er$ B a( not able to eEplain in detail this 1ha((a and discipline$ But the Blessed One) the 4rahant) the Fully Sel#@ nlightened One) is staying at C.8agaha in the %apod. Par'$ ;o to the Blessed One and as' hi( about the (atter$ %hen bear in the (ind the eEplanation he gi+es to you$R PBt is not easy #or us) bhi''hu) to approach the Blessed One$ *e is surrounded by other de+as o# great po&er$ B# you) bhi''hu) &ill approach the Blessed One and as' hi( about the (atter) then perhaps &e can co(e to hear the teaching$R P,ery &ell) #riend)R the ,enerable Sa(iddhi replied to her) and he &ent to the Blessed One) (ade his obeisance and sat do&n to one side$ K*e then told the &hole story in identical &ords to the Buddha$L PB#) Gord) that de+a &as telling the truth) she is right here) not #ar a&ay$R
Bn Pali there is an untranslatable play here on the t&o (eanings o# bhutv =ha+ing eaten)= and =ha+ing en8oyed onesel#$= Such puns and si(ilar a(biguities are not in#reYuent in the teEts) and are o#ten di##icult to bring out in translation$ 1" 4s &ill be seen) the de+as) -none o# &ho() o# course) are enlightened/ are at +arious stages o# spiritual de+elop(ent$ %his one is clearly not +ery ad+ancedS 11 %he hour Sa(iddhi (eans is that o# his death$ 1! !lika: =concerned &ith ti(e= -=ti(e@ish=: 6rs$ Chys 1a+ids/$ %he de+a probably (eans =there is ti(e #or all that as you are young)= but the &ord is no doubt introduced together &ith sandi""hika -here rendered =the present (o(ent=/ to enable Sa(iddhi to Yuote the standard #or(ula on the 1ha((a -n$ 12/$ 12 #andi""hiko akliko ehipassiko opana$iko paccatta% veditabbo vi&hi' #andi""hiko lit (eans =+isible= but has the sense o# =present) at the present ti(e) in this li#e=T akliko =ti(eless= can (ean both =i((ediate= and =not in+ol+ing ti(e) outside o# ti(e)= ehi-passiko [ =co(e@and@see@ish=T opana$iko -#ro( upa-neti =leads to&ards=/ (eans =leading to the goal$= %he 1ha((a as %ruth can only be realised indi+idually by insight$
9

Ahen he had said this) the de+a said to the ,enerable Sa(iddhi: P4s' hi() bhi''hu) as' hi(S B=+e (anaged to get hereSR %hen the Blessed One addressed the de+a in +erse: %hose &ho go by na(es) &ho go by concepts) 6a'ing their abode in na(es and concepts) Failing to discern the na(ing@process) %hese are sub8ect to the reign o# death) *e &ho has discerned the na(ing@process 1oes not suppose that one &ho na(es eEists$ :o such case eEists #or hi( in truth) Ahereby one could say: P*e=s this or that$R14 B# you 'no& &hat this (eans)15 tell (e) #airy$10 PGord) B do not #ully grasp the (eaning o# &hat Wour Blessedness has eEpressed in brie#$ Bt &ould be &ell #or (e) Gord) i# your Blessedness &ould eEplain in #ull &hat has been eEpressed in brie#) that B (ay 'no& its (eaning$R K%he Blessed One said:L P Yual B a() or better) o# less degreeR:
4ll such idle #ancies lead to stri#e) Aho=s un(o+ed by all these three conceits Such +ain distinctions lea+es un(ade$13

B# you 'no& &hat this (eans) tell (e) #airy$ PGord) neither do B #ull grasp the (eaning o# this &hich Wour Blessedness has eEpressed in brie#$ Bt &ould be &ell #or (e) Gord) i# Wour Blessedness &ould eEplain in #ull &hat has been eEplained in brie#) that B (ay 'no& its (eaning$R K%he Blessed One said:L Aho labels not) and holds no +ain conceits) *as cut o## cra+ing here #or na(e@and@#or(18 Free #ro( bonds and pain) &ith no desires) ,ainly see'ing) none &ill #ind that (an) :either gods nor (en) on earth) abo+e) :ot in hea+en) nor in any sphere$19
6rs Chys 1a+ids says =%he Buddha rebu'es the #airy Ksee belo&) n$ 10L #or her suggesti+e a(biguities$= But the real a(biguity lies deeper than such #ri+olity) being concerned &ith the di##erence bet&een con+entional truth -sammuti-sacca/ &hich ta'es beings) etc$) as being real) and the ulti(ate truth -pa(amattha-sacca/ &hich does not -see also \ 5) The )(ahant/$
15
14

#ace vi*nsi: 6rs$ Chys 1a+ids renders PB# thou 'no&est Ksuch a (anL$R But the clear (eaning is =i# you can grasp this distinction)= &hich is ho& the she@de+a ta'es it) ad(itting that she cannot$
=Fairy=: $akkh a #e(ale $akkha$ %hese -Sans'rit $ak+a/ are so(e&hat a(biguous creatures) so(eti(es help#ul) so(eti(es har(#ul to (an) though later they are thought o# as de(ons -see P 1/$ %here is doubtless an i(plied rebu'e in the Buddha=s choice o# this #or( o# address$ =Fairy= -also an a(bi+alent eEpression/ is probably the best &ord here -as used by 6rs$ Chys 1a+ids/$ 13 %he three #or(s o# conceit -mna/ are to thin' one is eYual to) less than) or better than another$ 4ll three are due to the ego@illusion -see \ 2"/$ 18 ,ma-(&pa' 19 *e has passed into :ibb.na) and there#ore cannot be #ound any&here$
10

B# you 'no& &hat this (eans) tell (e) #airy$ PGord) the (eaning o# &hat Wour Blessedness has eEpressed in brie# B understand in #ull li'e this: One should do no e+il by one=s speech) :ot any&here) by body or in thought) Gea+e desires) be (ind#ul and a&are) %hus a+oiding pain that=s purposeless$R!" S: 1:!$1"

1 The Arahant
K1e+a:L *e &ho=s an 4rahant) his &or' achie+ed) Free #ro( taints) in #inal body clad) %hat (on' still (ight use such &ords as PB$R Still perchance (ight say: P%hey call this (ine$R Q Aould such a (on' be prone to +ain conceitsH K%he Blessed One:L Bonds are gone #or hi( &ithout conceits) 4ll delusion=s chains are cast aside$ %ruly &ise) he=s gone beyond such thoughts$!1 %hat (on' still (ight use such &ords as PB)R Still perchance (ight say: P%hey call this (ine$R Aell a&are o# co((on &orldly speech) *e &ould spea' con#or(ing to such use$!! S: 1:2$5

2 Tyana
%hus ha+e B heard$ 4t one ti(e the Blessed One &as staying at S.+atthU$ Q %hen %.yana) son o# the de+as)!2 #or(erly a teacher o# a Kdi##erentL sect)Q!4 spo'e thus in +erse be#ore the Blessed One:
She has) according to S4) rightly discerned the 6iddle Aay bet&een sel#@indulgence and sel#@torture$ Bn #act) it loo's as i# her understanding is still so(e&hat li(ited: she has) ho&e+er) grasped the #act that she &as indulging in &rong speech at the ethical) i# not the ontological le+el re#erred to by the Buddha) and she has also understood that one should =lea+e desires$= B# she has been cured o# her #ri+olity) that at least is a good startS !1 -a% mata%: =&hate+er is thought$= 6rs Chys 1a+ids= e(endation o# $amata% in the teEt -paraphrased as =conceits and dee(ings o# the errant (ind)= #ollo&ing the Co((entarial maana% =i(agining=/$ !! C#$ 1: 9: R%hese are (erely na(es) eEpressions) turns o# speech) designations in co((on use in the &orld) &hich the %ath.gata uses &ithout (isapprehending the($R !2 Devaputta$ See ,ol$ B) n$ 3$ !4 %hough he held certain &rong +ie&s) he belie+ed in 'a((a -a +ital pointS/) and so &as reborn in a hea+en state$ *e ca(e to realise the superiority o# the Buddha=s teaching and there#ore ca(e to encourage disciples$
!"

1"

Put #orth strength and cut the strea( at the source) Brah(an)!5 scatter all desires o# the sense$!0 lse the sage can not attain the goal$!3 %hat &hich (ust be done) &ith +igour do:!8 Feeble recluseship but stirs up dust$ Better nothing done than e+il &rought: Bll one=s done &ill cause one pain again$ B# the deed is good) it=s better done: ;ood deeds &ill bring no pain to co(e$ 4 blade o# grass i# &rongly seiZed) Aill only ser+e to cut the clu(sy hand) So ascetic li#e) i# &rongly tried) 6erely drags one do&n to states o# &oe$!9 Ahate+er action=s slac'ly carried out) Practices i(properly obser+ed) 1ubious 'eeping o# the holy li#e: :one o# this &ill bring a great re&ard$ So said %.yana) the de+as= son and) so saying) he passed &ith his right side to the Blessed One in salutation and +anished there and then$ 4nd &hen the night &as past) the Blessed One addressed the bhi''hus$ K*e repeated the +erses and then said:L PBhi''hus) learn %.yana=s +erses) learn the( by heartT %.yana=s +erses are #or your good) they pertain to the #unda(entals o# the holy li#e$R S: !:1$8

3 4antu
%hus ha+e B heard$ Once a large nu(ber o# bhi''hus &ere li+ing a(ong the <osalans) on the slopes o# the *i(alayas) in a #orest@lodging$ 4nd they &ere haughty) unsteady) garrulous) o# loose speech) un(ind#ul) thoughtless) &ithout concentration) &ith &andering (inds and #aculties uncontrolled$ :o& 5antu) son o# the de+as) on a #i#teenth@day >posatha) 2" ca(e into the presence o# those bhi''hus and addressed the( in +erse: *appy &as the li#e in #or(er ti(es) Ged by ;ota(a=s disciples then: >nhan'ering) they sought their #rugal al(s) >nhan'ering) their lodging and their bed$ %he &orld=s i(per(anence they understood: <no&ing this) they (ade an end o# &oe$ :o&) (a'ing e+il@doers o# the(sel+es)
>sed here in the sense o# a recluse$ 1hp 282$ !3 .katta%: =unity$= !8 %he neEt 10 lines are #ound -di##erently ordered/ as 1hp 212X214) 211X21!$ !9 ,i(a$a: =the do&n&ard path$= 2" %he Buddhist =sabbath=: the e+e o# the #ull (oon) the ne& (oon) and the #irst and last Yuarters) i$e$) the 1st) 8th) 14th or 15th and !2rd day o# the lunar (onth$ %he 15th day is used #or eEhortation$ Called in Sri Gan'a po$a) and in %hailand /an ph(a$
!0 !5

11

5ust li'e +illage head(en they beha+e) ating) eating) till they drop &ith sleep) Co+eting the things their neighbour has$ %o the Sangha ha+ing paid respect) Certain bhi''hus present here B greet: Others are li'e outcasts) (asterless) %o the real( o# hungry ghosts21 as i# consigned$ %hose &ho thus persist in heedlessness 4re they to &ho( (y (essage is addressed$ But to those &ho d&ell in (ind#ulness B accord #ull honour and respect$ S: !:2$5

# 5allik
K%he Blessed One &as at S.+atthUL 4t this ti(e <ing Pasenadi o# <osala &as on the upper terrace o# the palace &ith ]ueen 6alli'.$ 4nd the 'ing as'ed her: P6alli'.) is there anyone dearer to you than yoursel#HR2! PWour 6a8esty) there is no one dearer to (e than (ysel#$ 4nd you) sire) is anyone dearer to you than yoursel#HR P:or is there anyone dearer to (e) 6alli'.) than (ysel#$R %hen the 'ing &ent do&n #ro( the palace and +isited the Blessed One Kand told hi( the &hole story$L 4nd the Blessed One) understanding) thereupon uttered this +erse: %hough in thought &e range throughout the &orld) Ae=ll no&here #ind a thing (ore dear than sel#$ So) since others hold the sel# so dear) *e &ho lo+es hi(sel# should in8ure none$ S: 2:1$8

6 A 7ea8y 5eal
%he <ing Pasenadi o# <osala dined o## a tub#ul o# rice$ 22 %hen the <ing) replete and pu##ing) &ent to see the Blessed One) saluted hi( and sat do&n to one side$ 4nd the Blessed One) obser+ing ho& he &as replete and pu##ing) at once uttered this +erse: %hose &ho al&ays d&ell in (ind#ulness) Obser+ing (easure in the #ood they eat)

Pet$ 6iserable beings &ho) because o# pre+ious greed and a+arice) go hungry$ B do not understand 6rs Chys 1a+ids rendering: P4s cast out bodies o# the dead$R 2! )tt$ >sed in e+eryday speech this &ord (ost o#ten si(ply (eans =(ysel#) yoursel#)= etc$ &ith absolutely no =(etaphysical= i(plicationsOa point #reYuently o+erloo'ed by those &ho &ish at all costs to pro+e that Buddhis( teaches the eEistence o# so(e 'ind o# =sel#$= *ere &e ha+e the Buddhist eYui+alent o# P1o as you &ould be done by$R C#$ 1hp 153$ 22 Do0apak: a tub -as (easure o# capacity/$ %he sa(e story is told in greater detail in 1hp4$

21

1!

Find that their disco(#ort24 gro&s the less$ 4geing gently) li#e #or the( is long$ :o& 8ust then) Prince Sudassana &as standing behind the 'ing$ 4nd the 'ing said to hi(: PCo(e) (y dear Sudassana) learn this +erse #ro( the Blessed One and recite it to (e &hen you bring (e (y dinner) and B &ill arrange #or you to be paid a daily allo&ance o# a hundred pence25 in perpetuity$R P,ery &ell) Wour 6a8esty)R said Sudassana Kand did as he /as told'L 4#ter that the 'ing (ade it a rule to eat no (ore than one@#ourth o# a tub#ul o# rice$ 20 %hus it ca(e about that on a later occasion <ing Pasenadi) his body in good shape) stro'ed his healthy li(bs and #er+ently eEclai(ed: P%ruly the Blessed One has doubly sho&n co(passion #or (y &el#are) both in this li#e and in the li#e to co(eSR S: 2:!$2

"9 .hana:;ni
%hus ha+e B heard$ 4t one ti(e the Blessed One &as staying near C.8agaha) in the Ba(boo ;ro+e)23 at the SYuirrels= Feeding@Place$ :o& at that ti(e the brah(an lady 1hana78.ni) &i#e o# a certain brah(an o# the Bh.rad+.8a #a(ily) &as a #er+ent supporter o# the Buddha) the 1ha((a and the Sangha$ 4nd this lady) &hile ser+ing the Bh.rad+.8a Brah(an &ith his dinner) ca(e be#ore hi( and burst out &ith this triple inspired utterance: PPraise to the Blessed One) the 4rahant) the Fully Sel#@ nlightened OneS Praise to the 1ha((aS Praise to the SanghaSR 4t these &ords the brah(an said to her P:o& then) no& thenS +ery chance she gets this &retched &o(an has to sing the praises o# that sha+eling recluseS :o&) &o(an) B=( going to tell that teacher o# yours &hat B thin' o# hi(SR POh) brah(an) B 'no& o# nobody in this &orld &ith its gods) 6.ras and Brah(.s) &ith its recluses and brah(ans) &hether they be di+ine o# hu(an) &ho could thus rebu'e the Blessed One) the 4rahant) the Fully Sel#@ nlightened One$ But go on) brah(an) go and you &ill #ind out$R %hen the brah(an) angry and displeased) &ent to see the Blessed One$ 4#ter eEchanging greetings and co(pli(ents &ith the Blessed One in a #riendly and courteous (anner) he sat do&n to one side$ So seated) he addressed the Blessed One thus in +erse: Ahat (ust &e slay to li+e in happinessH Ahat (ust &e slay i# &e &ould &eep no (oreH Bs there any single thing o# &hich) Wou=d appro+e the 'illing) ;ota(aH K%he Blessed One replied:L By slaying &rath you=ll li+e in happiness Slaying &rath) you=ll no (ore need to &eep$ <ill the poisoned root o# anger) brah(an)
1edan: =#eeling)= here ob+iously =unpleasant bodily #eeling$= !ahpa0a: the sYuare copper coinage o# the ti(e$ 20 One n2ika -one@#ourth o# a do0a/ &as the standard a(ount o##ered to one bhi''hu$ Being (eant to last all day) it &as probably a substantial a(ount$ 23 ,elu+ana$
25 24

12

Ahich &ith s&eetness leads to #e+ered rage$28 <illing this the noble Ones co((end: Slaying this) you=ll no (ore need to &eep$ 4t these &ords the brah(an said to the Blessed One: P Ecellent) good ;ota(a) 29 (ost eEcellentS Bt is) good ;ota(a) as i# so(eone &ere to set up so(ething that had been 'noc'ed do&n) or to re+eal &hat had been hidden) or to point out the right path to a (an &ho had got lost) or to bring an oil la(p into a dar' place so that those &ith eyes could see &hat &as thereO8ust so has the good ;ota(a sho&n (e the truth 4" in +arious &aysS B declare 41 that B go to the Gord ;ota(a #or re#uge) to the 1ha((a and to the Sangha o# (on's) B &ish to e(brace the ho(eless li#e 4! under the Gord ;ota(a) B &ish to recei+e ordination$R42 So the Bh.rad+.8a Brah(an &as recei+ed into the ho(eless li#e under the Blessed One) and recei+ed ordination$ 4nd not so long a#ter his ordination the ,enerable Bh.rad+.8a) re(aining alone and secluded) heed#ul) ardent and resolute) Yuic'ly attained that #or &hich young (en o# good birth rightly go #orth #ro( ho(e into the ho(eless li#e) co(ing to realise #or hi(sel#) in this present li#e) the unsurpassed goal o# the holy li#e) realising that Pbirth is destroyed) the holy li#e has been acco(plished) &hat &as to be done is doneS %here is no #urther li#e in this &orld$R 44 4nd that Bh.rad+.8a beca(e an 4rahant$ S: 3:1$1

"" Abuse
Q :o&) 4''osa'a45 o# the Bh.rad+.8a Brah(ans heard Ko# thisL$ 4ngry and displeased) he &ent to see the Blessed One) o+er&hel(ing hi( &ith abuse and reproaches$ 4t these &ords the Blessed One said: PAhat do you thin') brah(anH 1o you recei+e +isits #ro( #riends and colleagues) blood@relations and othersHR PWes) good ;ota(a) so(eti(es such people co(e$R PAhat do you thin'H 1o you ser+e the( &ith solid #ood) so#t #ood and sa+ouriesHR PWes) good ;ota(a) so(eti(es$R PBut supposing) brah(an) they do not accept &hat you o##er) &hose is itHR PB# they do not accept) good ;ota(a) then it belongs to us$R PSo it is here) brah(an$ %he abuse) the scolding) the re+iling you hurl at us &ho do not abuse or scold or re+ile) &e do not accept #ro( you$ Bt all belongs to you) brah(an) it all belongs to youS B# a (an replies to abuse &ith abuse) to scolding &ith scolding) to re+iling &ith re+iling) brah(an) that is li'e you 8oining your guests #or dinner$ But &e are not 8oining you #or dinner$ Bt is all yours) brah(an) it is all yoursSR

28 29

Madhu(-agga appears to (ean =the height -agga/ o# intoEicating s&eetness -madhu(a/$= *e still) to begin &ith) uses the patronising address bho 3otama' 4" Dhamma' 41 .sha%: =B= -e(phatic/ 4! Pabba**: no& the ter( #or the lo&er ordination as a sma0e(a -no+ice/$ 42 4pasampad: no& the ter( #or the higher ordination as a bhi''hu$ 44 5tthatt$a: see ,ol$ BB) n$ 51$ 45 Ceally a nic'na(e: =%he Ce+iler$=

14

P%he 'ing and his court belie+e that ;ota(a the recluse is an 4rahant$ 4nd yet the good ;ota(a can get angrySR40 K%he Blessed One said in +erse:L *o& could anger rise in hi( &ho=s #ree) Arathless) all his passions ta(ed) at peace) Freed by highest insight) by hi(sel#) So abiding) per#ectly sereneH B# a (an=s abused and ans&ers bac') O# the t&o he sho&s hi(sel# the &orse$ *e &ho does not ans&er bac' in 'ind) Celebrates a double +ictory$ Fro( his action both sides bene#it) *e hi(sel# and his re+iler too: >nderstanding that (an=s angry (ood) *e can help hi( clear it and #ind peace$43 *e=s the healer o# the( both) because *e and the other bene#it thereby$ People thin' a (an li'e that=s a #ool) For they cannot understand the %ruth$ K4''osa'a responds eEactly as abo+e in \ 1"L 4nd another ,enerable Bh.rad+.8a beca(e an 4rahant$ S: 3:1$!

"% Sa<gra8a
K4t S.+atthULQ 4t that ti(e the brah(an Sa9g.ra+a &as li+ing there) a Ppurity@by@&aterR (an &ho belie+ed in puri#ication by &ater: his practice &as to go do&n into the &ater e+ery e+ening and e+ery (orning$ :o& the ,enerable ?nanda) rising early) too' his robe and bo&l and &ent into S.+atthU #or al(s$ KOn returning) he &ent to the Blessed One and said:L PBt &ould be &ell) Gord) i# the Blessed One &ere to +isit the d&elling o# Sa9g.ra+a the Brah(an) out o# co(passion #or hi($R %he Blessed One silently consented$ K,isiting hi() the Blessed One said:L PBs it true) brah(an) that you are a =purity@by@&ater= (anQ that you go do&n to the &ater e+ery e+ening and (orningHR PWes) good ;ota(a$R PAhat bene#it do you eEpect #ro( Kthis practiceLHR PBt is li'e this) good ;ota(a$ %he e+il deeds that B do in the day B cause to be borne a&ay in the e+ening) and the e+il deeds that B do in the night B cause to be borne a&ay in the (orning$ %hat is the bene#it B eEpect #ro( Kthis practice$LR K%he Blessed One said:L

4 per#ect eEa(ple o# pro8ection on 4''osa'a=s partS 4pasammati) =he -the other/ beco(es cal()= i$e$) as a result o# the #irst one=s understanding$ *ere) as else&here) &e see the Buddha=s pro#ound understanding o# psychological processes$ C#$ 1hp 4$
43

40

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1ha((a is a la'e) +irtue=s the #ord)48 >nde#iled) &hich good (en praise to others: 6en o# &isdo( co(e and bathe therein) %hen) clean o# li(b) they reach the Other Shore$ 4t these &ords the Brah(an Sa9g.ra+a said to the Blessed One: P EcellentQ Kas in \ 1") but ending:L B go to the Gord ;ota(a #or re#uge) to the 1ha((a and to the Sangha o# (on's$ 6ay the Gord ;ota(a accept (e as a lay@disciple &ho has ta'en re#uge in hi( #ro( this day #orth as long as li#e shall last$R S: 3:!$11

Tittha =#ord)= also (eans =bathing@place$= %here is an intentional play on both (eanings o# the &ord here$

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Part T*o) The Section on &ausation ,Nidna +agga"! =ota/a the =reat Sage o' the Sakya 06
P6on's) Kli'e&ise5"L be#ore B attained supre(e nlighten(ent) &hile B &as still a Bodhisatta) 51 the thought occurred to (e: =%his &orld) alas) has #allen into sore distress$ %here is being born) gro&ing old) dying) passing o+er and being reborn$ But #ro( all this su##ering) #ro( decay and death) no &ay o# release is apparent$ Surely there (ust be so(e &ay o# release disco+erable #ro( this su##ering) this decay@and@death$= P%hen) (on's) this thought occurred to (e =Ahat being present does decay@and@death co(e to beH Ahat conditions decay@and@deathH= %hen) (on's) as B considered this thoroughly) 5! the insight and co(prehension da&ned on (e: =Birth being present) death@and@decay co(es to beT decay@and@death is conditioned by birth$= %hen the thought occurred to (e: =Ahat being present does birth co(e to beH Ahat conditions birthHQ beco(ingQ graspingQ cra+ingQ #eelingQ contactQ the siE sense@basesQ na(e@#or(Q consciousnessQ -'a((a@/#or(ationsHQ= 52 %hen) as B considered this thoroughly) the insight and co(prehension da&ned on (e: =Bgnorance being present) the #or(ations co(e to beT the #or(ations are conditioned by ignorance$= 4nd so &e ha+e it li'e this: =Conditioned by ignorance are the #or(ations) conditioned by the #or(ations is consciousnessQ So there co(es about the arising o# this entire (ass o# su##ering$= P=4rising) arisingS=O4t this thought) (on's) there arose in (e) concerning things unheard o# be#ore) +ision)54 'no&ledge)55 understanding)50 light$ P%hen) (on's) the thought occurred to (e: =By the absence o# &hat does decay@and@death not co(e to beH= %hen) (on's) as B considered this thoroughly) the insight and co(prehension da&ned on (e: =Bn the absence o# birth) decay@and@death does not co(e to beT #ro( the ceasing
#ak$amuni$ %he designation is #ound here only in the superscription) and is rare in the Pali Canon -Childers in his dictionary deprecates its use in Aestern &ritings/) though later #reYuently used in 6ah.y.na &ritings to distinguish the Buddha ;ota(a -Sans'rit 3autama/ #ro( other Buddhas there re#erred to$ *ere too) other Buddhas ha+e 8ust been (entioned -see n$ 5"/$ 5" Preceding sections ha+e told the sa(e story about ;ota(a=s predecessors) the Buddhas ,ipassU) Si'hU) ,essabh^) <a'usandha) <oD.ga((a) and <assapa$ 4ll those &ho attain Buddhahood are assu(ed to undergo the sa(e basic eEperiences) at i((ense inter+als o# ti(e$ 51 %his ter() in %hera+.da Buddhis() is applied to one &ho is on his &ay to beco(ing a Buddha) thus nor(ally to ;ota(a be#ore his enlighten(ent -but also to the pre+ious Buddhas (entioned in n$ 5" be#ore their enlighten(ent/$ %he (ore #a(ous Sans'rit ter( Bodhi-sattva (eans literally = nlighten(ent@Being$= Bt (ay ho&e+er be a #alse Sans'ritiZation #or Bodhi-sakta -&hich &ould also be Bodhi-satta in Pali/ =one &ho is attached to or desires to gain nlighten(ent$= See rele+ant article in B) *ar 1ayal) The Bodhisattva Doct(ine in Buddhist #ansk(it 6ite(atu(e ) Gondon For an instance o# 6ah.y.na in#luence on the %hera+.da co((entarial tradition see also Bhi''hu Bodhi) The )ll-.mb(acing ,et o7 1ie/s -BPS 1938/) pp$ 49#) !54M 22"$ 5! -oniso manasik(: a #reYuent eEpression$ -oni -lit$ =&o(b=/ (eans =source) #oundation)= etc$ %he (odern idio( (ight be =in+estigation in depth$= 52 #a8kh(as) i$e$) &holeso(e or un&holeso(e +olitional acti+ities o# body) speech or (ind -see B1 s$+$ sa8kh(a -B/ 1/$ 54 Cakkhu: lit$ =eye$= =<no&ledge &ith the sense o# +ision= -S4/$ 55 90a: =4s (eaning &hat is 'no&n= -S4/$ 50 Pa: =&isdo($= 4s (eaning =penetration= -S4/$
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o# birth co(es the ceasing o# decay@and@deathQ beco(ingQ graspingQ cra+ingQ #eelingQ contactQ the siE sense@basesQ na(e@#or(Q consciousnessQ the #or(ationsQ by the ceasing o# ignorance co(es the ceasing o# the #or(ationsQ So co(es about the cessation o# this entire (ass o# su##ering$= P=Cessation) cessationS=O4t this thought) (on's) there arose in (e) concerning things unheard o# be#ore) +ision) 'no&ledge) understanding) light$R S: 1!:1"

"0 Kaccyana
K4t S.+atthU the ,en$ <acc.yana as'ed the Blessed One:L P=Cight +ie&) 53 right +ie&)= it is said) Gord$ Bn &hat &ay) Gord) is there right +ie&HR P%he &orld in general) <acc.yana) inclines to t&o +ie&s) to eEistence 58 or to non@eEistence$59 But #or hi( &ho) &ith the highest &isdo() sees the uprising o# the &orld as it really is) 0" =non@ eEistence o# the &orld= does not apply) and #or hi( &ho) &ith highest &isdo() sees the passing a&ay o# the &orld as it really is) =eEistence o# the &orld= does not apply$ P%he &orld in general) <acc.yana) grasps a#ter syste(s and is i(prisoned by dog(as$ 01 But he 0! does not go along &ith that syste(@grasping) that (ental obstinacy and dog(atic bias) does not grasp at is) does not a##ir(: =%his is (y sel#$= 02 *e 'no&s &ithout doubt or hesitation that &hate+er arises is (erely dukkha 04 that &hat passes a&ay is (erely dukkha and such 'no&ledge is his o&n) not depending on anyone else$ %his) <acc.yana) is &hat constitutes right +ie&$ P= +erything eEists)=05 this is one eEtre(e K+ie&LT =nothing eEists)= this is the other eEtre(e$ 4+oiding both eEtre(es the %ath.gata 00 teaches a doctrine o# the (iddle: Conditioned by ignorance are the #or(ationsQ Kas \ 12LQ So there co(es about the arising o# this entire (ass o#
#amma Di""hi: the #irst step o# the :oble ight#old Path) lit$ =Cight Seeing$= Bt is also rendered =Cight >nderstanding)= but the connotations o# this are too eEclusi+ely intellectual$ %he rendering =Cight ,ie&s= -plural/ is to be re8ected) since it is not a (atter o# holding =+ie&s= -opinions/ but o# =seeing things as they really are$= 58 )tthit: =is@ness$= %he theory o# = ternalis(= -sassatavda/$ 59 ,atthit: =is@not@ness$= %he theory o# =4nnihilationis(= -ucchedavda/$ 4ll #or(s o# (aterialis( co(e under this heading$ See the discussion in Bhi''hu Bodhi=s translation o# 1: 1) The )ll-.mb(acing ,et o7 1ie/s pp$ 2"M22$ -C#$ n$ 51/$ 0" -athbhuta%: c#$ n$ 53$ 01 Or) as &e (ight say today) =ideologies= or =is(s$= 0! B ta'e this to (ean the (an &ho sees =&ith the highest &isdo(= (entioned abo+e$ 6rs Chys 1a+ids see(s to ha+e gone slightly astray here$ 02 C#$ n$ 2!$ Feer=s P%S edition o# S: reads here att na me ti =this is not (ysel#)= &hich &ould also (a'e sense but is contradicted) not only in S4) but also &hen the story is repeated at BBB) 9"$ 04 %he usual translation =su##ering)= al&ays a (a'eshi#t) is inappropriate here$ Dukkha in Buddhist usage re#ers to the inherent unsatis#actoriness and general insecurity o# all conditioned eEistence$ 05 #abba% atthi$ Fro( the Sans'rit #or( o# this eEpression) sa(va% asti -though used in a slightly di##erent sense/) the Sar+.sti+.din school got their na(e$ %hey held that dha(mas eEisted in =three ti(es)= past) present and #uture$ Bt &as (ainly to this early school that the label =*Unay.na= -=Gesser Career o( ,ehicle=/ &as applied and later illegiti(ately applied to the %hera+.da -see n$ 33/$ 00 Git$ probably either =%hus co(e= tath-gata or =%hus gone -beyond/= -tath-gata/: the Buddha=s usual &ay o# re#erring to hi(sel#$ For other (eanings) see The )ll-.mb(acing ,et o7 1ie/s -n$ 51/) pp$ 5"M52) pp$ 221M244$
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su##ering$ But #ro( the co(plete #ading a&ay and cessation o# ignorance) there co(es the cessation o# the #or(ations) #ro( the cessation o# the #or(ations co(es the cessation o# consciousnessQ So there co(es about the co(plete cessation o# this entire (ass o# su##ering$R S: 1!:15

"1 The Teacher o' .ha//a

K4 (on' said:L P=1ha((a@teacher) 1ha((a@teacher= they say) Gord$R PB#) (on') anyone teaches a doctrine o# disenchant(ent 03 &ith decay@and@death) o# dispassion08 Kleading toL its cessation) that su##ices #or hi( to be called a (on' &ho teaches 1ha((a$09 PB# anyone has trained hi(sel# in this disenchant(ent &ith decay@and@death) in dispassion 3" Kleading toL its cessation) that su##ices #or hi( to be called a (on' &ho is trained in &hat is in con#or(ity &ith 1ha((a$31 PB# anyone) through disenchant(ent &ith decay@and@death) through dispassion Kleading toL its cessation) is liberated #ro( grasping) that su##ices #or hi( to be called one &ho has attained :ibb.na in this li#e$R3! K%he sa(e three distinctions are (ade in respect o# birthQ ignoranceL S: 1!:10

"2 Naked Kassa>a ,>artK4t ,eFu+ana the &anderer 4cela@<assapa -:a'ed <assapa/ Yuestioned the Buddha:L PAell no&) good ;ota(a) is su##ering caused by onesel#HR P:o indeed) <assapa)R said the Blessed One$ PAell then) good ;ota(a) is one=s su##ering caused by anotherHR P:o indeed) <assapa$R PAell then) good ;ota(a) is su##ering caused by both onesel# and anotherHR P:o indeed) <assapa$R PAell then) good ;ota(a) this su##ering &hich is caused neither by onesel# nor by another) is it the result o# chanceHR32
,ibbid: so(eti(es rendered =re+ulsion)= but this su##ers #ro( the de#ect o# suggesting too strong an e(otional reaction$ =1isenchant(ent= co+ers it better$ 08 1i(ga is Yuite literally =dis@passion$= %he syntaE o# this sentence is rather curious) but the (eaning is clear enough$ 09 %his gi+es a clear indication o# the (ini(u( standard reYuired #or anyone -today) in the Aest) o#ten a lay person/ setting up as a teacher o# Buddhis($ Bt denotes a =&orldling= - puthu**ana) i$e$) one &ho has not =entered the strea(=/ &ho has the basic intellectual 'no&ledge (entioned here$ 3" %his one is a sekha =trainee)= i$e$) one &ho has at least =entered the strea(= -and thus 'no&s in part #ro( eEperience/) but is not an 4rahant$ 31 *is training is proceeding along the right path$ 3! *e is an asekha -=non@trainee)= i$e$) one &ho has #inished his training/) an 4rahant$ 32 :ot caused by any conditions$
03

19

P:o indeed) <assapa$R PAell then) good ;ota(a) is su##ering non@eEistentHR P:o <assapa: su##ering is not non@eEistent$ Su##ering eEists$R P%hen the good ;ota(a neither 'no&s nor sees su##ering$R P:o) <assapa) it is not that B neither 'no& nor see su##ering: B 'no& su##ering) B see su##ering$R PAell no&) good ;ota(a) &hen B as'ed you) =Bs su##ering caused by onesel#H= you ans&ered =:o indeed= Kand so on #or all the other Yuestions$L Aould the Gord) the Blessed One) 34 eEpound su##ering to (eS Aould the Gord) the Blessed One) teach (e about su##eringSR P=*e &ho per#or(s the act also eEperiences Kthe resultL=O&hat you) <assapa) #irst called =su##ering caused by onesel#=Othis a(ounts to the ternalist 35 theory$ =One person per#or(s the act) another eEperiences)=O&hich to the person a##ected see(s li'e =su##ering caused by another=Othis a(ounts to the 4nnihilationist 30 theory$ 4+oiding both eEtre(es) <assapa) the %ath.gata teaches a doctrine o# the (iddle: Conditioned by ignorance are the -'a((a@/ #or(ationsQ Kas \ 14LQ so there co(es about the cessation o# this entire (ass o# su##ering$R K<assapa is con+erted and e+entually beco(es an 4rahant$L S: 1!:13

"3 ?ro/ the @Ten Po*ers@ Sutta

PBt is not by that &hich is lo&) 33 (on's) that the highest is attainedT it is by the highest that the highest is attained$ 6ost eEcellent 38 is the holy li#e$ %he teacher has co(e to you #ace to #ace$ %here#ore stir up energy) (on's) to gain &hat has not been gained) to attain &hat has not been attained) to realise &hat has not been realised$ %hen this our lea+ing the &orld 39 &ill not pro+e a barren thing) but #ruit#ul and producti+e o# results$ So too the reYuisites 8" &e en8oyOrobe) al(s) lodging) (edicine in sic'nessOtri#ling as they are) &ill be +ery #ruit#ul #or us) +ery

<assapa here s&itches #ro( the #a(iliar bho 3otama to the (ore respect#ul #or($ *e is no& ready to accept instruction$ 35 #assatavda -n$ 58/$ 30 4cchedavda -n$ 59/$ 33 :na%: %his is the ad8ecti+e used in the ter( =*Unay.na)= as contrasted &ith the designation =6ah.y.na)= #or the de+eloped or eEpanded Buddhis( o# the :orthern schools$ Curiously enough) it is o#ten adopted today by Oriental %hera+.da Buddhists the(sel+es) despite the #act that it is both o##ensi+e and erroneous$ %he #acts are set out succinctly in $ 5$ %ho(as) :isto($ o7 Buddhist Thought -Gondon 1922/) 133#$ 4ccording to %ho(as) $na in this conteEt (eans not =+ehicle)= as usually translated) but =career$= %hus 6ah.y.na designates the =great career= o# the Bodhisatt+a -c#$ n$ 51/ as distinct #ro( the =disciples career= -;(vaka$na< Pali svaka-$na/ and the career cul(inating in the status o# =solitary Buddha= -P(at$eka-Buddha< Pali Pacceka-Buddha/) &ho is enlightened but does not teach$ %he &ord hna$na =lo& or base career= is Pa ter( &hich has beco(e popularised as the translation o# a phrase used by Chinese pilgri(s) &ho see( to ha+e 'no&n it as a con+enient na(e #or all schools &hich &ere not 6ah.y.na$ But this is not the &ay the ter( is used in the Sans'rit teEtsR -%ho(as/$ Bt is ti(e the opprobrious ter( &as dropped altogether) and especially &ith regard to %hera+.da) a school al(ost certainly un'no&n to those &ho coined it$ Bt (ainly re#erred to the long@eEtinct Sar+.sti+.dins -c#$ n 05/$ 38 Ma0=ape$$a%: lit$ =to be drun' li'e crea($= 39 4 rare case in &hich the Buddha associates hi(sel# &ith his disciples in order to encourage the($ For hi() his =lea+ing the &orld= has already produced the highest results$ 8" %he standard list o# =reYuisites= per(itted to a bhi''hu$

34

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pro#itable$ For thus) (on's) you (ust train yoursel+es: percei+ing his o&n bene#it 81 a (an should eEert hi(sel# tirelesslyT8! percei+ing the bene#it to others) he should eEert hi(sel# tirelesslyT percei+ing the bene#it to both) he should eEert hi(sel# tirelessly$R 82 S: 1!:!!

"# ?ro/ the A>anis Sutta #0

K4t S.+atthU the Blessed One said:L P6on's) B declare that the destruction o# the can'ers 85 co(es #or hi( &ho 'no&s and sees) and not #or hi( &ho does not 'no& and does not see$ By 'no&ing &hat) by seeing &hat) does the destruction o# the can'ers co(e aboutH =Such is (aterial #or() such is its arising) such is its passing a&ayT such is #eelingQ such is perceptionQ such are the (ental #or(ationsQ such is consciousness) such is its arising) such is its passing a&ay=: #or hi( &ho 'no&s this) #or hi( &ho sees this) the destruction o# the can'ers co(es about$ PCegarding this 'no&ledge o# destruction) B declare that there is a supporting condition &ithout &hich it does not ariseQ80 Ahat is this supporting conditionH GiberationQ Giberation has a supporting conditionQ: 1ispassionQ 1ispassion has a supporting conditionQ: 1isenchant(entQ 1isenchant(ent has a supporting conditionQ: <no&ledge@and@+ision@o#@ things@as@they@areQ <no&ledge@and@+ision@o#@things@as@they@are has a supporting conditionQ: ConcentrationQ Concentration has a supporting conditionQ: *appinessQ *appiness has a supporting conditionQ: %ranYuillityQ %ranYuillity has a supporting conditionQ: CaptureQ 83 Capture has a supporting conditionQ: 5oyQ 5oy has a supporting conditionQ: FaithQ 88 Faith

%he bene#it to hi(sel# -att/$ *ere) as else&here) the Buddha does not hesitate to re#er to =sel#= in the relati+e) con+entional sense -c#$ n$ 2!/$ 8! )la%> appamdena sampdetu%: c#$ the Buddha=s last &ords as gi+en in the Mahpa(inibbna #utta -1: 10/$ %he Chys 1a+ids translation there -1: 10) +i) 3 Kii) 150L/ PAor' out your sal+ation &ith diligenceRT has beco(e altogether too popular$ 82 %his pro+ides one o# the t&o (ain ans&ers to ignorant suggestions that Buddhis( is =sel#ish=: -a/ since) in ter(s o# absolute truth -c#$ n$ 14/) all things are =sel#@less= -anatt/) there is no real basis #or sel#ishnessT and -b/ since) as here) in the relati+e sense according to &hich =sel+es= can be said to eEist) the 1ha((a is o# bene#it both to onesel# and to others$ 84 %he #inal part o# this +ery i(portant sutta is translated as :o$ 19 in ,ol$ B o# this anthology$ See no& also Bhi''hu Bodhi) T(anscendental Dependent )(ising -A* !33M8) 198"/$ 85 ?sav' Fro( -savati =#lo&s to&ards= -i$e$) either =into= or =out= to&ards the obser+er/) thus lit$ either =in#luE= or =secretion$= %he (ost generally accepted translation today is =can'ers$= K4nother (eaning is =#er(entation)= hence =intoEicants= is a possible alternati+e rendering$L %he #our can'ers are those o# -1/ sense@desire -kmsava/) -!/ desire #or continued eEistence -bhavsava/) -2/ &rong +ie&s -di""hsava c#$ n$ 53/) and -4/ ignorance -avi**sava/Oalthough -2/ is o#ten o(itted) being doubtless included in -4/$ %he destruction o# the can'ers is eYui+alent to 4rahantship) and an 4rahant is so(eti(es called kh0sava$ 80 4panis: a &ord o# +arious (eanings: =support) cause) (eans)= etc$ For(ally it loo's li'e the Pali eYui+alent o# upani+ad) but it (ay be a contraction o# upanissa$a =decisi+e support= in the list o# the !4 Conditions -see B1) s$+$ pacca$a/$ Bt is glossed in S4 as k(a0a =cause)= pacca$a =condition$= 83 Pti$ 4 particularly di##icult &ord to translate$ Gi'e passaddhi =tranYuillity)= but unli'e sukha =happiness)= it belongs to a group o# (ental #or(ations -sa8kh(akkhandha/) and ranges #ro( =interest= through =Zest= to =rapture$= %he #i+e degrees o# pti are described in ,6 B,) 94M99 -in ,en$ N.Da(oli=s translation o# the teEt pti is rendered =happiness= and sukha =bliss=/$ 88 #addh$ %his is not blind #aith but con#idence in the Buddha and his teaching$

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has a supporting conditionQ: Su##eringQ89 Su##ering has a supporting conditionQ: BirthQ9" Beco(ingQ ;raspingQ Cra+ingQ FeelingQ ContactQ the SiE Sense@BasesQ :a(e@and@ For(Q ConsciousnessQ the -'a((a@/ #or(ationsQ BgnoranceQ P%hus) (on's) Bgnorance is the supporting condition #or the -'a((a@/ #or(ations Ketc$ Birth$ Birth #or Su##ering) Su##ering #or Faith) Faith #or 5oy) 5oy #or 1elight) 1elight %ranYuillity) %ranYuillity #or *appiness) *appiness #or Concentration) Concentration <no&ledge@and@+ision@o#@things@as@they@are) <no&ledge@and@+ision@o#@things@as@they@are 1isenchant(ent) 1isenchant(ent #or 1ispassion) 1ispassion #or Giberation) Giberation <no&ledge o# the destruction o# the can'ers$R S: 1!:!2 toL #or #or #or #or

"6 +olition 6"

K4t S.+atthU the Blessed One said:L P6on's) &hat a (an &ills) &hat he plans) &hat he d&ells on #or(s the basis #or the continuation o# consciousness$ 9! %his basis being present) consciousness has a lodge(ent$ Consciousness being lodged there and gro&ing) rebirth o# rene&ed eEistence ta'es place in the #uture) and #ro( this rene&ed eEistence arise birth) decay@and@death) grie#) la(entation) su##ering) sorro& and despair$ Such is the uprising o# this entire (ass o# su##ering$ P +en i# a (an does not &ill and plan) yet i# he d&ells on so(ething) this #or(s a basis #or the continuation o# consciousness:Q rebirthQ ta'es placeQ PBut i# a (an neither &ills nor plans nor d&ells on anything) no basis is #or(ed #or the continuation o# consciousness$ %his basis being absent) consciousness has no lodge(ent$ Consciousness not being lodged there and not gro&ing) no rebirth o# rene&ed eEistence ta'es place in the #uture) and so birth) decay@and@death) grie#) la(entation) su##ering) sorro& and despair are destroyed$ Such is the cessation o# this entire (ass o# su##ering$R S: 1!:28

%9 Bnanda@s 5istake
%he Blessed One &as once staying a(ong the <urus at their (ar'et@to&n o# <a((.sada((a$ K4nd the ,enerable ?nanda said:L PAonder#ul) Gord) (ar+ellous) Gord) is the pro#undity o# this la& o# 1ependent Origination) and ho& pro#ound it appearsS 4nd yet to (e it appears per#ectly plain$R P1o not say that) ?nanda) do not say thatS %his la& o# 1ependent Origination is indeed pro#ound and appears pro#ound$ Bt is through not 'no&ing) not understanding) not penetrating this truth 92 that this generation has beco(e entangled li'e a 'notted string) co+ered &ith blight)

Dukkha stands here #or the usual =decay@and@death= -*a(-ma(a0a/ or) in #ull) =decay) death) sorro&) la(entation) pain) grie# and despair= -*a(-ma(a0a-soka-pa(ideva-dukkha-domanassup$sa/$ 9" @ti$ 4ll the rest) do&n to =ignorance= as in the usual #or(ula o# 1ependent Origination$ See ,ol$ B) n$ !9M2"$ 91 Cetan$ %his is eYuated in 4: 0$12 &ith 'a((a$ 9! Consciousness -de#ined as ='ar(ic consciousness= in S4/ is dependent on the #or(ations -sa8kh(/ o# &hich +olition -n$ 91/ is one$ 92 Dhamma$

89

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li'e grass and reeds) and cannot pass o+er the do&n#all) the &oe#ul &ay) the sorro&#ul state) the cycle o# birth@and@death$R94 S: 1!:0"

%" &ontent/ent
P6on's) <assapa 95 here is content &ith any old robe$ *e praises content(ent &ith any robe) and he does not co((it any o##ence o# unsee(liness or i(propriety 90 on account o# a robe$ B# he has not got a robe) he does not &orryT i# he has got a robe he en8oys the use o# it &ithout clinging or #oolish attach(ent) not co((itting any o##ence) a&are o# the danger and &isely a+oiding it$ 93 <assapa is content &ith &hate+er al(s he getsQ &hate+er lodgingQ &hate+er reYuisites in the &ay o# (edicines #or sic'nessQ he en8oys the use o# these things &ithout clinging or #oolish attach(ent) not co((itting any o##ence) a&are o# the danger and &isely a+oiding it$ P%here#ore) (on's) you should train yoursel+es thus: =Ae &ill be content &ith &hate+er robeQ al(sQ lodgingQ (edicinesQ &e (ay getQ Ae &ill en8oy the use o# these things &ithout clinging o# #oolish attach(ent) not co((itting any o##ence) a&are o# the danger and &isely a+oiding it$= P6on's) B &ill eEhort you by the eEa(ple o# <assapa) or one li'e <assapa$ So eEhorted) you should practise to gain the goal$R98 S: 10:1

%% &arelessness
%hus ha+e B heard$ Once the ,enerable 6ah.@<assapa and the ,enerable S.riputta &ere staying near Benares) at Bsipatana in the 1eer Par'$ KS.riputta said:L PBt is said) #riend <assapa) that &ithout ardour and &ithout ta'ing care) 99 one is unable to gain enlighten(ent) unable to gain :ibb.na) unable to gain relie# #ro( bondage) 1"" but that &ith ardour) &ith ta'ing care) enlighten(entQ can be gained$ K*o& is thisHLR PAhen) #riend) a (on' thin's: = +il 1"1 and uns'illed1"! states that ha+e not arisen &ould) i# they &ere to arise) be to (y detri(ent)= and he does not arouse ardour &hen he thin's: = +il and
#a%s(a$ %his is <assapa the ;reat -6ah.@<assapa/) one o# the Buddha=s chie# disciples and later leader o# the Sangha$ :ot to be con#used &ith the <assapa (entioned in \ 10$ 90 >nli'e) e$g$) :anda -\ !5/$ 93 ,issa(a0apao: lit$ =&ise as to deli+erance$= 98 Tathatta: =the state o# thusness)= :ibb.na$ Aith a di##erent su##iE there is the al(ost eYui+alent ter( tathat) #ound (ainly in 6ah.y.na teEts) but also occurring in ,6 _,BB) 0) etc$) &here it (eans =the state o# being really so$= 99 )nottp: =&ithout (oral dread -ottappa/$= Attappa is #ear o# &rongdoing -and its conseYuences/$ Bt is usually coupled &ith hi(i =(oral sha(e)= i$e$) #ear o# doing &hat one &ould be asha(ed o#$ %hese t&o are 'no&n as the =guardians o# the &orld= -loka-pl/) and together (ay be regarded as the ob8ecti+e and sub8ecti+e aspects o# &hat Christians call conscience$ *ere) antp and anottp are lin'ed together by rhy(e$ B# this translation &ere (ore concerned &ith literary e##ect than &ith (eaning) this could be to a certain eEtent i(itated by a rendering such as =&ithout #ire and &ithout care$= 1"" -ogakkhema: -oga -ety(ologically related to nglish $oke/) is so(eti(es used in Buddhis( &ith positi+e connotations o# religious discipline) etc$) but (ore usually has the negati+e sense as here$ Speci#ically the =yo'es= are synony(ous &ith the can'ers -sav) c#$ n$ 85/$ 1"1 Ppak: =-ob8ecti+ely/ e+il=
95 94

!2

uns'illed states that ha+e arisen &ill) i# they are not abandoned) be to (y detri(ent)= and he does not arouse ardourT &hen he thin's: =S'illed states that ha+e not arisen) i# they do not arise) this &ill be to (y detri(ent)= and he does not arouse ardourT &hen he thin's: =S'illed states that ha+e arisen) i# they should cease) this &ill be to (y detri(ent)= and he does not arouse ardourO this) #riend) is being &ithout ardour$R K%he sa(e is repeated #or =&ithout ta'ing care=L P%hus it is #riend) that &ithout ta'ing ardour) &ithout ta'ing care) one is unable to gain enlighten(ent) unable to gain :ibb.na) unable to gain relie# #ro( bondage$ 4nd ho&) #riend) is one ardentH Ahen a (on' thin's: = +il and uns'illed statesQ= Q =S'illed statesQ= K4s be#ore but a#ter each thought: =and he arouses ardour=LOthis) #riend) is arousing ardour$ K%he sa(e repeated &ith: =ta'ing care=L$ %hus it is) #riend) that by arousing ardour and ta'ing care) one is able to gain enlighten(ent) to gain :ibb.na) to gain relie# #ro( bondage$R S: 10:!

%! ?alse .ha//a
K4t S.+atthU) <assapa as'ed the Buddha:L PAhat is the reason) Gord) and depending on &hat conditions is it that #or(erly there &ere #e&er precepts) yet (ore (on's attained enlighten(entH1"2 Ahat is the reason) Gord) and depending on &hat conditions is it that no&adays there are (ore precepts) and #e&er (on's attain enlighten(entHR PBt is li'e this) <assapa$ Ahen beings are in decline) 1"4 and the true 1ha((a is &aning) then there are (ore precepts and #e&er (on's attain enlighten(ent$ But there is no disappearance o# the true 1ha((a) <assapa) till a counter#eit 1ha((a arises in the &orldT but &hen a counter#eit 1ha((a arises) then there is a disappearance o# the true 1ha((a) 8ust as there is no disappearing o# gold so long as no counter#eit gold has arisen in the &orldQ 1"5 %he earth@ ele(ent 1"0 does not (a'e the true 1ha((a disappear) the &ater@ele(entQ the #ire@ele(entQ the air@ele(entQ) but right here) 1"3 (en o# stra&1"8 appear) and it is they &ho bring about the disappearance o# the true 1ha((a$ 4 ship) <assapa) (ay sin' all at once) but it is not thus that the true 1ha((a disappears$ %here are #i+e contributory #actors) 1"9 <assapa) &hich lead to the adulteration11" and disappearance o# the true 1ha((a$ Ahich #i+eH Bt is &hen (on's and nuns) (ale and #e(ale lay@#ollo&ers beha+e disrespect#ully and rebelliously to&ards the %eacher)Q to&ards the 1ha((a)Q to&ards the Sangha)Q to&ards the training)Q to&ards (editation$ 111

)kusal: lit$ =uns'illed)= the negated #or( o# kusala =s'il#ul= or =&holeso(e)= i$e$) producti+e o# #a+ourable 'a((ic results$ Such &holeso(e states are acco(panied by the =&holeso(e roots= o# non@ greed -alobha/ non@hate -adosa/ and so(eti(es also non@delusion -amoha/$ 1"2 ): =highest 'no&ledge) gnosis=: the 'no&ledge gained by 4rahants$ 1"4 #attesu h$amnesu =&ith the d&indling o# Knu(bers o#L beings$= 6rs Chys 1a+ids has =&hen (e(bers KsicS [ nu(bersHL decrease)= &ith a note: =4s in the case o# physical cataclys(s) such as the three cos(ic Pin+olutionsRQ discussed in 1isuddhimagga 414#$ K,6 _BBB) !8##$L$= 1"5 4 Buddhist =;resha(=s Ga&=H 1"0 %he =#our great ele(ents= -mahbh&t/ c#$ n$ !2!$ 1"3 *ere in the Sangha$ 1"8 Aorthless) e(pty (en$ 1"9 Akkamani$ dhamm: =#actors &hich enter in= -okkamatiBavakkamati/$ 6rs Chys 1a+ids has =lo&ering #actors$= %he article on the +erb okkamati in P 1 is thoroughly (uddled and (uddling$ 11" #ammos$a: =con#using) be&ildering=: #ro( the sa(e root as mus@ in musvd =&rong speech$= 111 #amdhi) here in the general sense o# =(editation$=

1"!

!4

PBut &hen (on's and nuns) (ale and #e(ale lay #ollo&ers beha+e respect#ully and de#erentially to&ards the 1ha((a)Q to&ards the Sangha)Q to&ards the training)Q to&ards (editation) then these #i+e things conduce to the (aintenance) the purity and the preser+ation o# the true 1ha((a$R S: 10:12

%0 The .ungCBeetle ""%

PFatal things) (on's) are gains) #a+ours and #a(e) bitter) harsh i(pedi(ents to the attain(ent o# the unsurpassed #reedo( #ro( bondage$ Bt is 8ust li'e a beetle) #eeding on dung) #ull o# dung) gorged &ith dung) standing be#ore a great dung@hill) &ho (ight despise other beetles) saying: =B a( a dung@eater) #ull o# dung) gorged &ith dung) and be#ore (e is this great dung@hillS= PBn the sa(e &ay) (on's) i# so(e (on' is o+er&hel(ed &ith gains) #a+ours and #a(e so that his head is turned) so) ha+ing risen early and ta'en his robe and bo&l and gone #or al(s to the +illage or (ar'et to&n) he eats his #ill) gets in+ited again #or neEt day) and has a #ull bo&l$ %hen he goes to the (on's= par')112 and boasts in the (idst o# the asse(bled (on's: =B ha+e had a good (eal) and B a( in+ited again #or to(orro&$ 6y bo&l is #ull$ B ha+e got a robe) al(s) lodgings and (edical reYuisites$ But these other (on's ha+e little (erit and little in#luenceT they do not get Kall theseL reYuisites$= %hus this bhi''hu) &ho is so o+er&hel(ed &ith gains) #a+ours and #a(e that his head is turned) despises other &ell@beha+ed bhi''hus$ But this &ill bring har( and sorro& to that &retched (an #or (any a long day$ %hat sho&s you) (on's) ho& disastrous gains) #a+ours and #a(e are) &hat a bitter) harsh i(pedi(ent to the attain(ent o# the unsurpassed #reedo( #ro( bondage$ %here#ore (on's) you should train yoursel+es thus: =Ahate+er gains) #a+ours and #a(e (ay co(e our &ay &e &ill re8ect) lest it turn our heads$= So) (on's) you should train yoursel+es$R S: 13:5

%1 Nanda
K4t S.+atthULQ :o& the ,enerable :anda) the Blessed One=s #irst cousin) put on &ell@pressed 114 robes) painted his eyes)115 too' a bright shiny bo&l and &ent be#ore the Blessed One$ *a+ing saluted the Blessed One he sat do&n to one side$ 4s he sat there the Blessed One said: PBt is not suitable #or you) :anda) &ho as a young (an o# good #a(ily has le#t the household li#e) in #aith) #or ho(elessness) to appear in &ell@pressed robes) &ith painted eyes and a bright shiny bo&l$
%he (eaning -and indeed the #or(/ o# this &ord is doubt#ul$ Feer=s teEt -P%S/ has =pi2hika -or mi2hakaH/= in the heading) and the &ord is translated in <S -as here/ =dung@beetle$= %he P 1 says the reading should be mi2hak and renders it =cess@pool)= &hich is ob+ious nonsense) since a creature o# so(e 'ind is reYuired$ >nder pi2haka the P 1 Yuotes S4 as =incorrectly= eEplaining it by a lo& insect =breeding in eEcre(ents$= Ahile =dung@beetle= (ay concei+ably not be ento(ologically Yuite correct -a point about &hich this translator can o##er no opinion/) there can be no doubt that so(e such creature is intended) and the P 1 re(ar's can only be described as per+erse$ 112 ?(ma$ Fro( the (eaning o# =pleasure= - ` (amati =en8oys=/ this &ord de+eloped the sense o# =pleasure@par'= and) a#ter the donation o# such par's to the Buddha by 4n.thapiDVi'a and 4(bap.lU) speci#ically such a par' #or the use o# bhi''hus$ :o& also used #or a (onastery co(pleE$ 114 Git$ =#lattened and pressed all round= -P 1/: eEplained at so(e length in <S BB) p$ 191$ 115 Aith collyriu($ %his &as against the -later/ rules) &e (ight ha+e eEpected this little story to ha+e been used) li'e other such) in the ,inaya PiIa'a as an eEplanation #or the introduction o# such a rule$
11!

!5

%he proper thing #or you) :anda)Q is to be a #orest@d&eller) to go #or al(s in ragged robes) d&elling aloo# #ro( sense@desires$R K*e added the +erse:L 6aybe B=ll see :anda once Bn the #orest) dressed in rags) Gi+ing 8ust #ro( cast@o## scraps)110 ]uite detached #ro( sense@desires$ 4#ter that the ,enerable :anda beca(e a #orest@d&eller) going #or al(s in ragged robes) d&elling aloo# #ro( sense@desires$ S: !1:8

110

Food re8ected by others$

!0

Part Three) The Section on the Aggregates ,KhandhaC+agga%2 =ras>ing and Worrying
K4t S.+atthU the Blessed One said:L P6on's) B &ill eEplain to you grasping and &orrying) and also not grasping and not &orryingQ *ere) (on's) the uninstructed &orldling) &ith no regard #or :oble Ones)113 uns'illed and untrained in the 1ha((a o# the :oble Ones KandL o# those &ho are &orthy118 regards body as the sel#) the sel# as ha+ing body) body as being in the sel#) or the sel# as being in the body$ Change occurs to this (an=s body) and it beco(es di##erent$ Because o# this change and alteration in his body) his consciousness is preoccupied &ith bodily change$ 1ue to this preoccupation &ith bodily change) &orried thoughts arise and persist) laying a #ir( hold on his (ind$ %hrough this (ental obsession he beco(es #ear#ul and distressed) and being #ull o# desire 119 and attach(ent he is &orried$ *e regards #eeling as the sel#)Q change occurs to his #eelingQ he is &orried$ KSi(ilarly &ith =perception)= =the (ental #or(ations= and =consciousness=L$ Bn this &ay) (on's) grasping and &orrying arise$ 4nd ho&) (on's) do not grasping and not &orrying ariseH P*ere) (on's) the &ell@instructed 4riyan disciple) &ho has regard #or the :oble Ones) is s'illed and trained in the 1ha((a o# the :oble Ones) &ho has regard #or those &ho are &orthy) is s'illed and trained in the 1ha((a or the &orthy ones) does not regard body as the sel#) the sel# as ha+ing body) body as being in the sel#) or the sel# as being in the body$ Change occurs to this (an=s body) and it beco(es di##erent) but despite this change and alteration in his body) his consciousness is not preoccupied &ith bodily changeQ :ot being #ull o# desire and attach(ent) he is not &orried$ KSi(ilarly &ith =#eeling)= =perception)= =the (ental #or(ations= and =consciousness=L$ Bn this &ay) (on's) grasping and &orrying do not arise$R S: !!:3

4ccording to 64 on 6: 1 the =:oble Ones= -a(i$/ are Buddhas) Pacce'a Buddhas -c#$ n$ 33/ and disciples -svak/$ =Aith no regardQ= (eans not seeing &ith 'no&ledge -0ena adassv/) i$e$) seeing the( &ith physical eye but not 'no&ing the( #or &hat they are$ See The Discou(ses on the Coot o7 .Distence K[ 6: 1L) translated by Bhi''hu Bodhi -BPS 198"/) p$ 4!$ 118 #appu(is: 64 -as in n$ 113/ says these are Pacce'a Buddhas and disciples$ 4lternati+ely it is stated that the =:oble Ones= (ay re#er to Buddhas alone) or that both ter(s (ay re#er to all the classes$ 119 )pekhav ca upd$a ca$ <S has =o&ing to +eEation and clinging)= but apekhav [ =#ull o# longing or desire= -P 1 s$+$ apekhavant/$

113

!3

%3 The Burden "%9

P6on's) B &ill eEplain to you the burden) the laying hold o# the burden) the holding on to the burden)1!1 the laying do&n o# the burden$ Gisten$ PAhat) (on's) is the burdenH P=%he #i+e groups o# clinging=1!! is the ans&er$ Ahich #i+eH %hey are: the group o# clinging to corporeality)Q to #eelings)Q to perceptions)Q to (ental #or(ations)Q to consciousness$ %his) (on's) is called =the burden$= PAhat is the laying hold o# the burdenH %he ans&er is that it is the person) 1!2 the ,enerable So@and@so) o# such@and@such a #a(ily$ %his) (on's) is called =the laying hold o# the burden$= PAhat is the holding on to the burdenH %he ans&er is that it is that cra+ing &hich gi+es rise to #resh rebirth and) bound up &ith lust and greed) no& here) no& there) #inds e+er #resh delight$ Bt is sensual cra+ing)1!4 cra+ing #or eEistence)1!5 cra+ing #or non@eEistence$1!0 %his) (on's) is called =the holding on to the burden$=1!3
%his sutta) as $5$ %ho(as -.a(l$ Buddhist #c(iptu(es) Gondon 1925) p$ 1!2/ says) Phas been appealed to both by those &ho &ould #ind in Buddhis( the doctrine o# so(ething per(anent in addition to the #i+e groups Ki$e$) the sa8kh(asL) and also by those &ho deny it$R %o the #or(er party belong) e$g$) *$C$ Aarren) &ho included it in his Buddhism in T(anslations -*ar+ard 1890) rep$ 1902/) and rich Frau&allner) &ho prints in his Philosophie des Buddhismus K astL Berlin 1950) p$ !5#$) a ;er(an translation #ro( the Chinese +ersion o# Tsa )han -%aisho 99) '$ 2/) &hich he entitles Das #ut(a vom 6astt(age( -=%he Sutra o# the Burden@ Bearer=/ &ith the Sans'rit heading -retranslated #ro( the Chinese/ Bh(ah(as&t(am$ But Aood&ard in <S) countering a si(ilar +ie& eEpressed by 4$B$ <eith) says: P:o bearer o# the burden is (entioned at all) but a bearing$ :(o is =a ta'ing$= The puggalo Epe(sonF is the taking hold o7 the 7ive7old mass$R -Aood&ard=s italics/$ Aood&ard=s +ie& is eEpressly supported by 6rs Chys 1a+ids) as editor) in a note o# her o&n) though she doubtless changed her (ind about this later) ha+ing subseYuently -as is &ell 'no&n/ dri#ted into &rong +ie&sS %he sutta is discussed brie#ly t&ice in B) and) curiously) di##erent opinions are eEpressed on this point$ >nder Bh(a) >$ <KarunaratanaL says: =the burden@bearer -bh(ah(a/ is the person -puggala/)= &hile under Bh(a #utta GKa'sh(iL C$ ;Koonese'ereL &rites: Pthe =laying hold o# the burden= K[bh(ah(aL is the indi+idual$R ;ra((ar &ould see( to be on the side o# the latter +ie&) and &hile B a( unable to say &hether Frau&allner has translated #ro( the Chinese correctly or not) the sa(e &ould apply to the Sans'rit title he Yuotes$ Bt is #urther note&orthy that in Frau&allner=s teEt the #our things are gi+en in a di##erent order #ro( the Pali) na(ely: =%he Burden)= =the ta'ing up o# the burden= -but see n$ 1!1/) =the laying do&n o# the burden)= and =the bearer o# the burden= K[bh(ah(a'L %he last o# these #our is said to be =the person)= etc$) but &ith a so(e&hat eEpanded description$ %he #inal +erses are also so(e&hat di##erent$ Bn any case the Sans'rit teEt -on &hich the Chinese +ersion is based/ is clearly secondary$ Bt is easy to understand ho& this sutta could be (isunderstood) both in ancient and in (odern ti(es) since -doctrinal issues apart/ one &ould eEpect the =person= to be described as the bearer rather than the =bearing$= %he eEplanation is that the =person= is in ter(s o# relati+e truth &hat the khandhas are according to ulti(ate truth -c#$ n$ 14/$ One is te(pted to thin' that this sutta &as originally deli+ered #or the bene#it o# one or other o# the Bh.rad+.8as -see \\ 1") 11) 4!/) &hose na(e appears to (ean =t&ice@born burden=S 1!1 Bh(dna: generally translated as =ta'ing up the burden)= etc$) but dna) li'e updna) can also (ean =clinging)= &hich gi+es a (ore pregnant (eaning$ 1!! See ,ol$ B) n$ 49$ 1!2 Puggala$ 4 ter( o# relati+e truth) as pointed out in n$ 1!"$ 1!4 !mata0h: =sensual cra+ing)= the #irst and crudest o# three 'inds o# cra+ing$ 1!5 Bhavata0h) the desire #or continued eEistence connected &ith = ternalis(= -see n$ 58/$ 1!0 1ibhavata0h) the desire #or non@eEistence or the =death@&ish)= connected &ith =4nnihilationis(= -see n$ 59/$ Bn older &or's so(eti(es (istranslated as =desire #or &ealth= -also vibhava but a di##erent &ord/$ 1!3 %he #or(ula is that #or the Second :oble %ruth$
1!"

!8

PAhat is the laying do&n o# the burdenH Bt is the co(plete #ading a&ay and eEtinction o# this cra+ing) its #orsa'ing and gi+ing up) liberation and detach(ent #ro( it$ %his) (on's) is called =the laying do&n o# the burden$=R1!8 %hus said the Blessed One$ %he Aell@#arer)1!9 the %eacher then said: %he #i+e groups are the hea+y load) %he seiZing o# the load is (an$ *olding it is (isery) Gaying do&n the load is bliss$ Gaying do&n this hea+y load) 4nd no other ta'ing up) By uprooting all desire) *unger=s stilled) :ibb.na is gained$12" S: !!:!!

%# An Island to (nesel'
P6on's) be islands unto yoursel+es)121 be your o&n re#uge) ha+ing no otherT let the 1ha((a be an island and a re#uge to you) ha+ing no other$ %hose &ho are islands unto the(sel+esQ should in+estigate to the +ery heart o# things:12! =Ahat is the source o# sorro&) la(entation) pain) grie# and despairH *o& do they ariseH= KAhat is their originHL P*ere) (on's) the uninstructed &orldling Kcontinued as in \ !0$L Change occurs in this (an=s body) and it beco(es di##erent$ On account o# this change and di##erence) sorro&) la(entation) pain) grie# and despair arise$ KSi(ilarly &ith =#eelings)= =perceptions)= =(ental #or(ations)= =consciousness=L$ PBut seeing122 the body=s i(per(anence) its change@ability) its &aning) 124 its ceasing) he says =#or(erly as no&) all bodies &ere i(per(anent and unsatis#actory) and sub8ect to change$= %hus) seeing this as it really is) &ith per#ect insight) he abandons all sorro&) la(entation) pain) grie# and despair$ *e is not &orried at their abandon(ent) but un&orried li+es at ease) and thus li+ing at ease he is said to be =assuredly deli+ered$=R125 KSi(ilarly &ith =#eelings)= =perceptions)= =(ental #or(ations)= =consciousness=L$ S: !!:42
%he #or(ula is that #or the %hird :oble %ruth$ #ugato lit$ =&ell@gone$= 4ll three designations re#er) o# course) to the Buddha$ Bt is di##icult to render the &hole phrase into nglish &ithout a&'&ardness$ 12" Git$ =he is sated and brought to peace -or =cooled=/$= 121 )tta-dp$ Dpa (eans both =island= -Sans'rit dvipa/ and =la(p= -Sans'rit dpa/) but the (eaning =island= is &ell@established here$ %he =sel#= re#erred to is o# course the un(etaphysical pronoun =onesel#=: c#$ n$ 2!$ 12! Bt is necessary to &ithdra&) to be =an island unto onesel#)= at least #or a ti(e -as any (editator 'no&s/) not #or any =sel#ish= reasons but precisely in order to (a'e this pro#ound introspecti+e in+estigation$ Bn another sense) Buddhists &ould o# course agree &ith 5ohn 1onne that =:o (an is an island$= 122 4s Aood&ard re(ar's in <S) one &ould eEpect to #ind here the &ords &hich he inserts in the teEt: =%he &ell@taught 4riyan disciple)= as in (any passages$ B# one in #act sees these things and re#lects as said in the teEt) one &ill cease to be a =&orldling$= 124 1i(ga$ lse&here translated as =dispassion= -n$ 08/) it also has this (eaning$ 125 Tadanganibbuto (eans rather (ore than Aood&ard=s =one &ho is rid o# all that$=
1!9 1!8

!9

%6 Ways o' Degarding

P6on's) those recluses and brah(ans &ho regard the sel# in +arious &ays do so in ter(s o# the #i+e groups o# clinging) or so(e o# the($ Ahich #i+eH P*ere) (on's) the uninstructed &orldlingQ regards body as the sel#) the sel# as ha+ing body) body as being in the sel#) or the sel# as being in the body$ KSi(ilarly &ith =#eelings)= =perceptions)= =(ental #or(ations)= =consciousness=L$ So this &ay o# regarding arises: it occurs to hi( to thin' =B a($=120 P:o& &hen it has occurred to hi( to thin' =B a()= the #i+e -sense@/ #aculties 123 co(e into play128Othe #aculties o# eye) ear) nose) tongue and body$ P6on's) there is (ind)129 there are (ind@ob8ects)14" there is the ele(ent o# ignorance$141 %he uninstructed &orldling) touched by the #eeling14! born o# contact &ith ignorance) thin's =B a()= =B a( this)= =things &ill be)= =things &ill not be)= 142 =things &ill be e(bodied)=144 =things &ill be dise(bodied)= =things &ill be conscious)= =things &ill be unconscious)= =things &ill be neither conscious@nor@unconscious$=145
%he too #a(ous =disco+ery= o# 1escartes) Cogito e(go sum -=B thin') there#ore B a(=/) co(es precisely under this heading$ 1escartes identi#ied hi(sel# &ith) in Buddhist ter(s) vic(a =discursi+e thought)= &hich belongs to the =(ental #or(ations= group -sa8kh(akkhandha/$ Ahen ;oethe -&ho( (any &ould consider a greater thin'er than 1escartes/ said =3e7uhl ist alles= -=Feeling is e+erything=/) it (ight be thought that -at that (o(ent/ he &as identi#ying hi(sel# &ith the =#eeling= group -vedankkhandha/$ But these are sensations) physical and (ental) and &hat ;oethe (eant corresponds (ore probably to pti -n$ 83/) &hich also belongs to the (ental #or(ations$ 123 5nd(i$a$ %he standard translation #or this &ord is =#aculty= &hich) though rather +ague) is con+enient$ For the #ull list o# the !! 5nd(i$as) see B1$ %hese #irst #i+e are associated &ith the #i+e -bodily/ senses also recognised in the Aest) to &hich Buddhis( adds (ind as the siEth$ See also n$ 128$ 128 )vakkanti hoti: lit$ =there is a descent= -into the &o(b/) they are =born$= %he (eaning is that they eEert their in#luence$ %he &ord ind(i$a co(es #ro( indK(La =lord= -c#$ the god Bndra/ and i(plies =control=T hence they are so(eti(es re#erred to as the =controlling #aculties$= 129 )tthi bhikkhave mano$ Aood&ard badly (istranslates this as =6ind is the result)= &hich &ould render hoti =co(es to be)= not atthi =is) eEists$= %o say that (ind is the =result= o# bodily #actors is certainly not the Buddhist +ie& and s(ac's o# (odern (aterialistic theories$ 6ind) e+en ignorant (ind) is not deri+ed #ro( (atter$ C#$ 1hp 1M!: Manopubba8gam dhamm 6ind precedes all states$= 14" Dhamm -plural/$ %his is one o# the regular (eanings o# this (ulti+alent &ord$ 141 )vi**-dhtu) an unusual co(bination$ Probably in the sense o# the -ignorant/ manodhtu =(ind@ ele(ent)= &hich Pper#or(s the #unction o# ad+ertence -va**ana/ to&ards the ob8ect o# inception o# a process o# sensuous consciousnessR -B1) s$+$ dhtu/$ %he reading vi**-dhtu =ele(ent o# 'no&ledge= in Feer=s -P%S/ teEt (ust) as Aood&ard recognises) be &rong$ 14! 1eda$itena: =by &hat is #elt$= 4 +ariant reading is cetasikena =by the (ental #actor$= Bn the 4bhidha((a the cetasikas are the -con+entionally 5"/ =(ental #or(ations= co(prising the sa8kh(akkhandha plus the khandhas o# #eeling -vedan/ and perception -sa/) thus (a'ing a total o# 5!$ See B1$ 142 4ccording to S4) these are the ternalist and 4nnihilationist +ie&s -nn$ 58) 59/ respecti+elyT i$e$) he belie+es that he &ill) or &ill not) sur+i+e a#ter death as a continuing entity$ 144 C&p: lit$ =ha+ing a body$= %his and the neEt ter( re#er to the lo&er and higher *hnas -=absorptions=/ associated respecti+ely &ith the =&orld o# #or(= -or =#ine@(aterial &orld=: B1/ -(&paloka/ and the =#or(less &orld= -or =i((aterial &orld=: B1/ -a(&paloka/) and to the types o# rebirth dependent on the attain(ent o# these$ See n$ !44$ 145 ,evasansa) associated &ith the state o# =neither@perception@nor@non@perception)= the +ery subtle state o# the #ourth =#or(less= -or =i((aterial=/ *hna$ %his can still be attained by a =&orldling)= as &as done by ;ota(a=s second teacher) >dda'a C.(aputta) be#ore the Bodhisatta -n$ 51/ decided to =go it alone$= >dda'a had thus progressed as #ar as it is possible to go &ithout =brea'ing through= to the path o# enlighten(ent$
120

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PBt is 8ust in this &ay) (on's) that the #i+e -sense@/ #aculties persist$ But here) #or the &ell taught 4riyan disciple) ignorance is abandoned and 'no&ledge arises$ 140 Aith the &aning o# ignorance and the arising o# 'no&ledge) he does not co(e to thin' =B a()= =B a( this)= =things &ill be)= =things &ill not be)= =things &ill be e(bodied)= =things &ill be dise(bodied)= =things &ill be conscious)= =things &ill be unconscious)= =things &ill be neither conscious@nor@unconscious$=R S: !!:43

!9 SoEa ,or &onceitK4t ,elu+ana) SoDa the householder=s son approached the Blessed OneQ %he Buddha said :L PAhate+er recluses and brah(ans) SoDa) hold +ie&s about the body) &hich is i(per(anent) unsatis#actory and sub8ect to change) such as =B a( better Kthan youL)= =B a( eYual Kto youL)= or =B a( &orse Kthan youL= Kli'e&ise =#eeling)= =perception)= =(ental #or(ations)= =consciousness=L) &hat else are they but #ol' &ho do not see things as they really areH PBut) SoDa) &hate+er recluses and brah(ans do not hold such +ie&sQ Ahat else are they but those &ho see things as they really areHR S: !!:49

!" &linging
K4t S.+atthU a certain -unna(ed/ (on' ca(e to the Blessed One and said:L PBt &ould be &ell #or (e) Gord) i# the Blessed One &ould teach (e brie#ly a doctrine so that ha+ing heard it B (ight d&ell alone) in seclusion) un&earied) ardent and resolute$R P6on') i# you cling to anything) you are in bondage to 6ara$ 143 B# you do not cling) you are #ree o# the +il One$R PB ha+e understood) Blessed OneT B ha+e understood) Aell@#arerSR PBut ho&) (on') do you understand in #ull &hat B ha+e stated in brie#HR PGord) i# one clings to the body) one is in bondage to 6ara$ B# one does not cling to the body) one is #ree o# the +il One$ KSi(ilarly &ith =#eelings)= =perceptions)= =(ental #or(ations)= =consciousness=L$ %hat) Gord) is ho& B understand in #ull the sense o# &hat the Blessed One has stated in brie#$R P;ood) good) (on'S Wou ha+e &ell understood in #ull the sense o# &hat B stated in brie#$ B# you cling to the body)Q #eelings)Q perceptions)Q (ental #or(ations)Q consciousness) you are in bondage to 6ara$ B# you do not cling) you are #ree o# the +il One$ %hat is ho& the sense o# &hat B ha+e stated in brie# is to be understood in #ull$R S: !!:02

140 143

=O# the 4rahant=s path= -S4/$ 143143$ See ,ol B) Part B n$ 14$

21

!% =oing Begging) A Stern Ad/onition ,>artP%his) (on's) is the (eanest 148 o# callingsOthat o# one &ho goes beggingS Bt is a ter( o# abuse in the &orld to say: =Wou scrap@gatherer) &andering about bo&l in handS= %his is the li#e underta'en by young (en o# good #a(ily see'ing their o&n good because it is good) not co(pelled by rulers) not co(pelled by robbers) not on account o# debts) not through #ear) not #or a li+elihood)149 but &ith the thought: =*ere B a() plunged into birth) decay@and@death) sorro&) la(entation) pain) grie# and despair) thro&n into su##ering) o+erco(e &ith su##eringS Surely there (ust be a &ay o# bringing this entire (ass o# su##ering to an endS= PSo) (on's) a young (an o# good #a(ily lea+es the &orld) but he is greedy #or sense pleasures) &ith #ierce passions) &ith hate in his heart) corruptly (oti+ated) 15" lac'ing in (ind#ulness) inattenti+e) unconcentrated) scatter@brained) his #aculties uncontrolled$ 5ust as) (on's) a #uneral@torch lit at both ends and s(eared in the (iddle &ith dung is no good as #uel either in the +illage or in the #orestOthat is ho& B &ould describe that (an &ho has lost his ho(e and &ealth &ithout satis#ying the de(ands o# the recluse li#e$ %here are) (on's) three uns'illed &ays o# thought: thoughts o# lust) thoughts o# ill &ill) thoughts o# hurting$ 4nd these three uns'illed states disappear utterly in hi( &hose heart is &ell established in the #our #oundations o# (ind#ulness) or &ho practises concentration on the signless$ 151 PBndeed) (on's) this concentration on the signless is greatly to be co((endedT the concentration on the signless) i# de+eloped and #reYuently practised) is o# great #ruit) o# great pro#it$ P%here are) (on's) these t&o +ie&s: the eEistence +ie& and the non@eEistence +ie&$ 4nd the &ell@taught 4riyan disciple deliberates: =Bs there anything in the &orld that B can cling to &ithout being at #aultH= 4nd he realises: =%here is nothing in the &orld that B can cling to &ithout being at #ault$ Suppose B &ere to grasp and cling to the body)Q to #eelings)Q perceptions)Q the (ental #or(ations)Q consciousness$ Conditioned by (y clinging) beco(ing &ould ariseT conditioned by beco(ing) birthT conditioned by birthT decay@and@death) sorro&) la(entation) pain) grie# and despair$ Bn that &ay the &hole (ass o# su##ering &ould arise$=R S: !!:8"

)nta%: lit$ =the end=$ S4 says[lmaka% =in#erior) (ean$= Or =not #ro( #ear o# ha+ing no li+elihood$= 15" Padu""ha-mana-sa8kappo: c#$ 1hp 1 manas ce padu""henaQ =i# &ith a (ind corruptedQ= 4lso (eans ha+ing micch-sa8kappa =&rong@thought=: the opposite o# samm-sa8kappa =Cight %hought)= the second step o# the :oble ight#old Path$ 151 PSignless) being secluded #ro( the sign o# the #i+e aggregates) ta'en as ha+ing no graspable entity -aviggaha/$R Co(($ to ,6 _,B) !2 -Yuoted) PP p$ 004n$/$ C#$ also \ 52$
149

148

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!! Tissa the Wa8erer ,>artK%he ,en$ %issa tells the other (on's:L P4s you see) #riends) (y body has beco(e as i# drugged) B ha+e lost (y bearings) the teachings are not clear to (e) 15! (y heart is beset &ith sloth and torpor)152 B ta'e no pleasure in the holy li#e and B ha+e doubts about the teachings$R K%he other (on's ad+ise %issa to see the Buddha) &ho) a#ter catechiZing hi() gi+es this si(ile:L PSuppose) %issa) there are t&o (en) one o# &ho( does not 'no& his &ay) 154 and the other does$ 4nd the (an &ho does not 'no& his &ay as's the other to direct hi($ *e replies: =Wes) #riend) this is the &ay$ ;o on #or a &hile and you &ill see that the road #or's$ 1on=t go to the le#t but ta'e the right@handed path$ ;o on #or a &hile and you &ill see a dense 8ungle$ <eep going) and you &ill see a great sun'en s&a(p$ <eep going and you &ill see a steep precipice$ ;o a bit #urther and you &ill see a delight#ul stretch o# le+el ground$= PB ha+e (ade this parable) %issa) to help you to understand$ %his is the eEplanation$ =%he (an &ho does not 'no& his &ay= denotes the &orldling$ 155 =%he (an &ho 'no&s the &ay= is the %ath.gata) the 4rahant) the Fully Sel#@enlightened One$ =%he road@#or'= is the state o# &a+ering$ =%he le#t@hand path= is the #alse eight#old path) that is: &rong +ie&Q &rong concentration$ =%he right@hand path= is the :oble ight#old Path) that is: Cight ,ie&Q Cight Concentration$ =%he dense 8ungle= (eans ignorance) =the great sun'en s&a(p= denotes sense@desires) 150 =the steep precipice= denotes anger and despair) =the delight#ul stretch o# le+el ground)= %issa) denotes :ibb.na$ Cheer up) %issa) cheer upS B a( here to ad+ise you) help you and teach youSR So said the Blessed One) and the ,enerable %issa &as cheered by his &ords$ S: !!:84

!0 Anurdha is &aught (ut

K%he ,en$ 4nur.dha) d&elling alone in a #orest hut) is YuiZZed by &anderers o# another sect$ *e ta'es his proble( to the Buddha) &ho is staying at ,es.li:L PB a( staying) Gord) in a #orest hut not #ar a&ay$ :o& a nu(ber o# &anderers o# another sect ca(e to (eQ and said: =Friend 4nur.dha) a %ath.gata) a super(an) a (an supre(e) one &ho has gained the *ighest) (ust be describable in Kone o#L #our &ays: a %ath.gata co(es to be a#ter deathT he does not co(e to be a#ter deathT he both co(es to be and does not co(e to be a#ter deathT he neither co(es to be nor does not co(e to be a#ter death$= 153 %o this Gord) B repliedQ: =4 %ath.gata can be described other&ise than in these #our &aysQ= 4t (y reply the &anderers o#
Dhamm: i$e$) doctrines learned$ Thna-middha: one o# the #i+e hindrances$ See n$ 19"$ 154 )maggakusalo maggakusalo) =uns'illed in the path) s'illed in the path= is the eEplanation) but pri(arily (eaning) =&ho does not 'no& his &ay= and =&ho 'no&s his &ay$= 155 Puthu**ana$ =Aorldling= is no& the standard translation$ %he rendering =(any@#ol'= #a+oured by earlier translators is literal but not natural nglish) and also i(plies a plural$ %he (eaning is one &ho has not =entered the strea(=T c# n$ 130$ 150 !m: =sense@desires$= Gi'e the Biblical =lusts o# the #lesh)= it certainly (eans (ore than seEual desire) &ith &hich it is o#ten eEclusi+ely identi#ied) e+en in the plural #or( as here$ Aood&ard=s =#eeling@desires= is not idio(atic nglish) though probably intended to co+er the &ider (eaning$ 153 %he #our#old di+ision o# Bndian logic: a thing -1/ is) -!/ is not) -2/ both is and is not) -4/ neither is nor is not$
152 15!

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another sect said: =%his (on' (ust be a no+ice) not long ordained) or i# he is an elder) he is an ignorant #ool$= %hen the &anderers) abusing (e as a no+ice and a #ool) got up and &ent a&ay$ Soon a#ter they had le#t) Gord) B thought: =B# these &anderers &ere to ply (e &ith #urther Yuestions)158 ho& should B ans&er the( so as to eEpress correctly the Blessed One=s standpoint &ithout (isrepresentation) in accordance &ith the true doctrine) so that no #ollo&er o# his teacher &ould incur reproachH=R P:o& &hat do you thin' 4nur.dha) is the body per(anent or i(per(anentHR PB(per(anent) Gord$RQ PAell then) 4nur.dha) do you eYuate the %ath.gata &ith his body) 159Q #eelings)Q perceptions)Q (ental #or(ations)Q consciousnessHR10" P:o indeed) Gord$R P1o you consider he has no body)Q #eelings)Q perceptions)Q (ental #or(ations)Q consciousnessHR P:o indeed) Gord$R P%hen) 4nur.dha) since in this +ery li#e the %ath.gata is not to be regarded as really and truly eEisting) is it proper #or you to declare o# hi(: =Friends) he &ho is a %ath.gataQ can be described other&ise than in these #our &aysQ=HR101 P:o indeed) Gord$R P;ood) good) 4nur.dha$ 4s be#ore) so no& B proclai( 8ust su##ering and the ceasing o# su##ering$R S: !!:80

!1 +akkali ,>art-) Seeing the .ha//a

K%he Buddha +isits the ,en$ ,a''ali) &ho is sic'L :o& the ,enerable ,a''ali sa& the Blessed One co(ing #ro( a distance) and tried to get up$10! %hen the Blessed One said to the ,enerable ,a''ali: P nough) ,a''ali) do not try to get up$ %here are these seats (ade ready$ B &ill sit do&n there$R 4nd he sat do&n on a seat that &as ready$ %hen he said:

Or: =&ere to as' (e the sa(e Yuestion again$= *ere) as in other si(ilar passages) S4 glosses Tathgata -n$ 00/ &ith satta =a being)= to the con#usion o# scholars$ %he point see(s to be that e+en in this li#e any =being)= and not (erely the %ath.gata) is only real in ter(s o# con+entional) not o# ulti(ate truth -see n$ 14/$ %he di##erence lies in &hat happens a#ter death$ 10" %he identi#ication o# a person &ith =consciousness= is strongly conde(ned by the Buddha=s rebu'e to =S.ti the #isher(an=s son= in 6: 28$ 101 4nur.dha &as o# course &rong to say that a %ath.gata can be desc(ibed other&ise than in one o# these #our &ays) since he cannot a#ter death be described at all$ *e &ould ha+e been right to deny that any one o# the #our &ays o# description -n$ 153/ &as correct) but not to suggest that there is any other possible description$ Ae (ay note that the =&anderers o# another sect= &ere ob+iously eEtre(ely &ell in#or(ed about the Buddha=s teaching -e+en though they did not really understand itS/) and laid a care#ul trap #or 4nur.dha$ %hey had the ter(inology o## pat) and &ere only too ready to pounce on a see(ing &ea'ness$ 10! =Stirred on his bed= -Aood&ard/$ =%ried to get up= -=out o# re+erence=: S4/ is the ob+ious sense$
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158

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P4re you #eeling better) ,a''aliH 4re you bearing upH 4re your pains getting better and not &orseH 4re there signs that they are getting better and not &orseHR 102 P:o) Gord) B do not #eel better) B a( not bearing up$ B ha+e se+ere pains) and they are getting &orse) not better$ %here is no sign o# i(pro+e(ent) only o# &orsening$R P*a+e you any doubts) ,a''aliH *a+e you any cause #or regretHR PBndeed) Gord) B ha+e (any doubts$ B ha+e (uch cause #or regret$R P*a+e you nothing to reproach yoursel# about as regards (oralsHR P:o) Gord) B ha+e nothing to reproach (ysel# about as regards (orals$R PAell then) ,a''ali) i# you ha+e nothing to reproach yoursel# about as regards (orals) you (ust ha+e so(e &orry or scruple that is troubling you$R PFor a long ti(e) Gord) B ha+e &anted to co(e and set eyes on the Blessed One) but B had not the strength in this body to co(e and see the Blessed One$R P nough) ,a''aliS Ahat is there to see in this +ile bodyH *e &ho sees 1ha((a) ,a''ali) sees (eT he &ho sees (e sees 1ha((a$ %ruly seeing 1ha((a) one sees (eT seeing (e one sees 1ha((a$R104 S: !!:83

!2 Khe/aka ,>artK%he other (on's hear that the ,en$ <he(a'a has said:L PBn these #i+e groups o# clinging B percei+e no sel#) nor any thing pertaining to a sel#$R K%hey there#ore &rongly conclude that he is an 4rahant$ Finally) though sic') he co(es in person to eEplain$ %hey as':L P4s #or this =B a(= you (ention) #riend <he(a'a) &hat is itH 1o you say this =B a(= is the body or not the body) #eelingsQ) perceptionsQ) (ental #or(ationsQ) consciousness or not consciousnessHR P:o) #riends) B do not say this =B a(= is the body)Q consciousness) nor that it is other than the body)Q consciousness$ Wet &ith regard to the #i+e groups o# clinging) 105 =B a(= co(es to (e)100 but B do not consider it -by &ay o# &rong +ie&s/ as =%his B a($= Bt is 8ust li'e the scent o# a blue) red or &hite lotus$103 B# so(eone &ere to say) =%he scent belongs to the petals) or the colour) or the #ibres)=108 &ould he be describing it correctlyHR PSurely not) #riend$R P%hen ho& &ould he describe it correctlyHR P4s the scent o# the #lo&er &ould be the correct eEplanation$R
%he standard &ay o# enYuiring about a sic' person$ 4 #a(ous Yuotation$ Bt has been co(pared &ith Christ=s &ords: PB and (y Father are oneR -5ohn 1":2"/ 105 =4s a &hole= -14/$ 100 Subco((entary says: PBy &ay o# clinging and conceit -ta0h-mna/)R that is) not by &rong +ie&s -di""hi/$ 4t this stage) &rong +ie&s &ould ha+e been eli(inated) but the other #actors &ould still be residually present$ 4ttention is dra&n to this signi#icant passage by the ,en$ 1r A$ C.hula in his eEcellent little boo' Ghat the Buddha Taught -Bed#ord 1950) p$ 05/$ 103 4ppala paduma pu0=a(ka are di##erent +arieties o# lotus usually o# the colours (entioned$ 108 Or =sta(ens$=
104 102

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PBn the sa(e &ay) #riends) B do not say this =B a(= is the body)Q consciousness) nor that it is other than the body)Q consciousness$ Wet &ith regard to the #i+e groups o# clinging) =B a(= co(es to (e) but B do not consider it as =%his B a($= %hough) #riends) an 4riyan disciple has abandoned the #i+e lo&er #etters)109 there still re(ains in hi( a subtle re(nant13" #ro( a(ong the #i+e groups o# clinging) a subtle re(nant o# the =B=@conceit) o# the =B=@desire) an uneEtirpated lur'ing tendency131 to thin': =B a($= Gater on he d&ells conte(plating the rise and #all o# the #i+e groups o# clinging)13! and he sees: =%his is the body) this is its arising) this is its passing a&ay$ %hese are #eelings)Q perceptions)Q (ental #or(ations)Q this is consciousness) this is its arising) this is its passing a&ay$= PSo) as he d&ells thus in conte(plation o# the rise and #all o# the #i+e groups o# clinging) this subtle re(nant #ro( a(ong the #i+e groups o# clinging) this subtle re(nant o# the =B=@conceit) o# the =B=@desire) this uneEtirpated lur'ing tendency to thin': =B a(= is brought to an end$ 132 PFriends) it is li'e a cloth) soiled and stained) &hose o&ners gi+e it to the &asher(an$ *e rubs it s(ooth &ith salt@earth) lye or co&@dung then rinses it in clean &ater$ :o& though the cloth has been cleaned and thoroughly puri#ied) there still hangs about it) unre(o+ed) the subtle s(ell o# salt@earth) lye or co&@dung$ %he &asher(an returns it to the o&ners) &ho put it a&ay care#ully in a s&eet@s(elling boE$ %hen the s(ell o# salt@earth) lye or co&@dung that still clung to it disappears co(pletely$ PBn 8ust the sa(e &ay) #riends) though an 4riyan disciple has abandoned the #i+e lo&er #ettersQ Kas abo+eLQ this uneEtirpated lur'ing tendency to thin': =B a(= is brought to an end$R :o& &hen this teaching &as thus eEpounded) the hearts o# so(e siEty elders 134 &ere co(pletely #reed #ro( the can'ers as too &as that o# ,enerable <he(a'a$ 135 S: !!:89

!3 The Sot>anna ,@Strea/CWinner@K4t S.+atthU the Blessed One said:L P6on's) there are these #i+e groups o# clinging$ Ahat #i+eH %he body@group o# clinging) the #eeling@group) the perception@group) the (ental@#or(ations@ group) the consciousness@group o# clinging$ P4nd &hen) (on's) the 4riyan disciple understands as they really are the arising and passing a&ay) the attracti+eness and the danger) and the deli+erance #ro( the #i+e groups o# clinging) he is called an 4riyan disciple &ho is a Strea(@Ainner) not liable to states o# &oe) 130 assured o# #inal enlighten(ent$R S: !!:1"9
%he ,en$ <he(a'a is indirectly clai(ing to be a =non@returner= -angm/$ %o lay clai() e+en truth#ully) to higher attain(ents is an o##ence$ %o do so) 'no&ing the clai( &ould be #alse) &ould be a p(*ika o##ence in+ol+ing irre+ocable eEpulsion #ro( the Sangha$ 13" )nu- -a0u-/ sahagato: =acco(panied by a (ini(u($= 131 )nusa$a: =procli+ity$= 13! %his represents a de#inite stage in the vipassan -=insight=/ (editation practice: see B1 s$+$ vipassan$ 132 nlighten(ent -4rahantship/ is gained$ 134 = lders= [ the() probably (eaning then as no& (on's o# at least ten years= standing$ 135 %his illustrates the principle that by doing good to others one does good to onesel# -as #ar as) in this conteEt) it is per(issible to spea' o# =onesel#=/$ 130 %he Strea(@Ainner -sotpanna/ is assured o# enlighten(ent and &ill not be reborn (ore than se+en ti(es) or in any state lo&er than the hu(an$ See also n$ 21"$
109

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!# The Arahant
K4s abo+e:L P4nd &hen) (on's) a (on') ha+ing seen as they really are the arising and passing a&ay) the attracti+eness and the danger) and the deli+erance #ro( the #i+e groups o# clinging) is released &ithout clinging) he) (on's) is called a (on' in &ho( the can'ers are destroyed) &ho has li+ed the li#e to per#ection) done &hat had to be done) put do&n the burden) gained the highest goal) &orn through the #etters o# rebirth) and is liberated by per#ect insight$R 133 S: !!:11"

133

%he &hole phrase is a standard description o# the 4rahant #ound at (any places in the Canon$

23

Part ?our) The Section on the SiF'old SenseCBase ,SaGyatana +agga!6 5iga;la ,or .*elling AloneK4t S.+atthU the ,en$ 6iga8.la said to the Buddha:L P1&elling alone) Gord) d&elling alone) it is said: *o& #ar) Gord) does one d&ell alone) and to &hat eEtent does one d&ell &ith a (ateHR 138 P%here are) 6iga8.la) ob8ects cogniZable by the eyeOattracti+e) pleasing) char(ing) agreeable) enticing) lust@inspiring$ 4nd i# a (on' ta'es pleasure in the() &elco(es the() persists in clinging to the() then because o# this ta'ing pleasure) &elco(ing and persistent clinging) en8oy(ent co(es) and #ro( en8oy(ent) in#atuation$ Bn#atuation brings bondage) and a (on' &ho is trapped in the bondage o# en8oy(ent is called =one &ho d&ells &ith a (ate=Q earQ noseQ tongueQ bodyQ139 (indQ and a (on' &ho is trapped in the bondage o# en8oy(ent is called =one &ho d&ells &ith a (ate$= 4nd a (on' so d&elling) 6iga8.la) e+en though he (ay #reYuent 8ungle glades and re(ote #orest@d&ellings) #ree #ro( noise) &ith little sound) #ar #ro( the (adding cro&d)18" undisturbed by (en) &ell #itted #or seclusionOstill he is ter(ed =one &ho d&ells &ith a (ate$= Ahy is thisH Cra+ing is the (ate he has not le#t behind) and there#ore he is called =one &ho d&ells &ith a (ate$= PBut) 6iga8.la) there are ob8ects cogniZable by the eyeQ earQ noseQ tongueQ bodyQ (indO attracti+e) pleasing) char(ing) agreeable) enticing) lust@inspiring$ 4nd i# a (on' ta'es no pleasure in the() does not &elco(e the() does not persist in clinging to the() then) because o# his not ta'ing pleasure) not &elco(ing the( and not persisting in clinging to the() en8oy(ent #ades a&ay) and &ithout en8oy(ent there is no in#atuation$ Aithout in#atuation no bondage is generated) and the (on' &ho is #reed #ro( the bondage o# en8oy(ent is called =one &ho d&ells alone$= P4nd a (on' so d&elling) 6iga8.la) e+en though he (ay li+e near a +illage cro&ded &ith (on's and nuns) (ale and #e(ale lay@#ollo&ers) 'ings and royal (inisters) sectarians and their #ollo&ersOstill he is ter(ed =one &ho d&ells alone$= Ahy is this soH Cra+ing is the (ate he has le#t behind) and there#ore he is called one &ho d&ells alone$R S: 25:02

09 5lu<kya>utta
K%he ,en$ 6.lu9'yaputta said:L PBt &ould be &ell #or (e) Gord) i# the Blessed One &ould teach (e brie#ly a doctrine so that ha+ing heard it B (ight d&ell alone) in seclusion) un&earied) ardent and resolute$R PAell no&) 6.lu9'yaputta) &hat a( B to say to the younger (on's i# you) a #rail) aged) +enerable (an) #ar gone in years) at the end o# your li#e) as' #or instruction in brie#H
#aduti$o: lit$ =&ith a second$= 4s the organ o# touch and tactile sensations$ 18" 1i*ana-vtni) hardly Aood&ard=s =#ree #ro( the breath -vta/ o# cro&ds)= but rather =per+aded by loneliness= -P 1/$
139 138

28

PAhat do you thin') 6.lu9'yaputtaH Ob8ects cogniZable by the eye) not seen) &hich you ha+e not seen be#ore) &hich you do not see no& and do not &ish to seeOha+e you any desire) lust and #ondness #or the(HR P:o indeed) Gord$R KSi(ilarly #or sounds) scents) #la+ours) tangible things) (ental ob8ects$L PAell then) 6.lu9'yaputta) in things seen) heard) sensed) 181 cogniZed: in the seen there &ill only be the seen) in the heard only the heard) in the sensed only the sensed) in the cogniZed only the cogniZedQ %hen) 6.lu9'yaputta) there &ill be no =thereby= #or you$ 18! *a+ing no =thereby= you ha+e no =there$=182 *a+ing no =there)= 6.lu9'yaputta) there is #or you neither this &orld) nor the neEt) nor any&here in bet&een$184 %hat in itsel# is the end o# su##ering$R PBndeed) Gord) B understand in #ull the (eaning o# &hat the Blessed One has stated in brie#$R For(s percei+ed cause loss o# (ind#ulness) B# &e d&ell on their endearing char(s) Passion grips the heart) and #eeling #lo&s) Clinging has us #ir(ly in its grip: So e(otions rise and gro& in strength) O# di+ers 'inds) all based on &hat &as seen$ So(e o# greed and so(e o# hatred born O ;rie+ously they all a##lict the heart o# (an) *eaping up his store o# pain and &oe: %hus #or hi( :ibb.na=s #ar a&ay$ KSi(ilarly #or sounds) scents) tastes) tangibles) thoughts$L *e &ho=s not in#la(ed by things he sees) Seeing #or(s retains his (ind#ulness) :ot in passion=s grip) si(ply #eels) On hi( clinging cannot get a hold$ B# he 8ust obser+es the things he sees) :ot reacting to their shape or #or() *e=ll pull do&n the pile) not build it up$ 6ind#ully proceeding on his &ay) *eaping up no store o# pain and &oe: %hen #or hi( :ibb.na=s +ery near$ KSi(ilarly #or sounds) scents) tastes) tangibles) thoughts$L PBndeed) Gord) B understand in #ull the (eaning o# &hat the Blessed One has stated in brie#$R K%he Buddha con#ir(s 6.lu9'yaputta=s &ordsT in due course 6.lu9'yaputta beco(es an 4rahant$L S: 25:95

Muta: i$e$) s(elled) tasted or touched$ %his is al(ost i(possible to translate adeYuately$ %here is no agent) i$e$) no =seer)= =#eeler)= ='no&er$= R%here &ill be no =thereby= &hereby one &ill be lust#ul) hating or deluded -S4/$R 182 B# there is no agent -i$e$) =sel#=/) then there is no&here such an agent can be located$ PWou &ill ha+e no =there=: you &ill not be bound =there= or attached =there)= i$e$) &ith regard to the seen) heard) sensed and cogniZedR -S4/$ 184 =Wou &ill realise that nothing is really reborn$=
18!

181

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0" Sri>utta
K4t S.+atthU a certain (on' said to the ,en$ S.riputta:L PFriend) S.riputta) (y co(panion has renounced the training and re+erted to the lo&er li#e$R185 P%his is &hat happens) #riend) &ith one &hose sense@doors are unguarded) &ho is i((oderate in eating and not gi+en to &a'e#ulness Kli'e that (on'L$ 4s long as he li+es it &ill be i(possible #or hi( to (aintain the holy li#e in all its #ullness and purity$ But i# a (on' guards his sense@doors) is (oderate in eating and gi+en to &atch#ulness) then it &ill be possible #or hi() as long as he li+es) to (aintain the holy li#e in all its #ullness and purity$ P4nd ho&) #riend) does one guard the sense@doorsH Bn this a (on' seeing an ob8ect &ith the eye) does not seiZe hold o# either its general appearance or its details$ Because anyone d&elling &ith the eye@#aculty uncontrolled could be o+er&hel(ed by cupidity and de8ection) e+il and un&holeso(e states o# (ind) there#ore he practises to control the eye@#aculty) guards it and gains control o+er it$ So one guards the sense@doors$ KSi(ilarly &ith ear) nose) tongue) body -touch/) (indL P4nd ho&) #riend) is one (oderate in eatingH Bn this a (on' ta'es his #ood properly considering)180 not #or sport) #or intoEication) #or adorn(ent or beauti#ication) but purely #or the (aintenance and nourish(ent o# this body) #or 'eeping it unhar(ed) as an aid to the practice o# the holy li#e) thin'ing: =B shall put an end to the old #eeling) 183 and not produce any ne& #eeling$188 %hus B shall 'eep going) incur no #ault) and li+e at ease$= %hat) #riend) is ho& one is (oderate in eating$ P4nd ho&) #riend) is one gi+en to &atch#ulnessH Bn this a (on' &al's up and do&n by day and then sits)189 thus cleansing his (ind #ro( obstructi+e states$ 19" KSi(ilarly #or the #irst &atch191 o# the night$L Bn the (iddle &atch o# the night) lying on his right side) he adopts the lion posture)19! resting one #oot on the other) (ind#ul and clearly a&are) &ith his thoughts #iEed on rising$ Bn the last &atch o# the night he rises) &al's up and do&n) and then sits) thus cleansing his (ind #ro( obstructi+e states$ %hat) #riend) is ho& one is gi+en to &atch#ulness$ P%here#ore) this is ho& you should train yoursel+es: =Ae &ill guard the doors o# our senses) be (oderate in eating and gi+en to &atch#ulness$= P%his) #riend) is the &ay #or you to train yoursel#$R S: 25:1!"

%he lay li#e or =householder=s li#e$= Aith due attention -$oniso/ 183 O# hunger$ 188 O# greed$ 189 *e practises &al'ing and sitting (editations: #or(s o# vipassan or insight@(editation$ 19" States connected &ith the #i+e hindrances: Sensuality -kmacchanda/) Bll &ill -v$pda/) Sloth@and@ %orpor -thna-middha/) Aorry@and@Flurry -uddhacca-kukkucca/) and Sceptical 1oubt -vicikicch/$ %hese can be te(porarily o+erco(e by the *hna absorptions) or dispelled by (ind#ulness$ 191 4 period o# three hours) probably #ro( 9 p( to (idnight$ 19! #hase$$a: the posture seen in =Ceclining Buddha= i(ages$
180

185

4"

0% Bhrad8;a Instructs a King

K<ing >dena o# <osa(bi consults the ,en$ PiDVola@Bh.rad+.8a:L P*o& can it co(e about) Bh.rad+.8a) depending on &hat is it) that these young (on's) youth#ul) blac'@haired) &ith the bloo( o# youth) in the pri(e o# li#e) ne+er ha+ing en8oyed the pleasure o# the senses) can practise the holy li#e #ully and per#ectly to the end o# their daysHR PBt has been said) sire) by the Blessed One &ho 'no&s and sees) the 4rahant) the Fully Sel#@ enlightened One: =Co(e) (on's) &hate+er &o(an is a (other) thin' o# her 8ust as a (otherT &hate+er &o(an is a sister) thin' o# her 8ust as a sisterT &hate+er &o(an is a daughter) thin' o# her 8ust as a daughter$= 192 %hat is ho& these young (on'sQ can practise the holy li#eQ to the end o# their days$R PBut) Bh.rad+.8a) the heart is #ic'le$ Bt (ay &ell be that at ti(es thoughts o# desire arise to&ards those they thin' o# 8ust as (others) 8ust as sisters) 8ust as daughters$ Bs there any other cause) any other reason &hereby these young (on's) youth#ul and blac'@hairedQ can practise the holy li#e to the end o# their daysHR PBt has been said) sire) by the Blessed OneQ: =Co(e) (on's) conte(plate this body) up&ards #ro( the soles o# the #eet) do&n&ards #ro( the top o# the head) bounded by the s'in) #ull o# (ani#old i(purities$ %here are in this body: hair o# the head) hair o# the body) nails) teeth) s'in) #lesh) sine&s) bones) (arro&) 'idneys) heart) li+er) pleura) spleen) lungs) intestines) (esentery) bo&els) #aeces) bile) phleg() pus) blood) s&eat) #at) tears) tallo&) sali+a) syno+ic #luid) urine$= 194 %hat is ho& these young (on'sQ can practise the holy li#eQ to the end o# their days$R PAell) Bh.rad+.8a) #or those (on's &ho train the body) (orals) (ind and insight) that is easy) but #or those &ho do not) it is di##icult$ So(eti(es &hen a (an thin's) =B &ill regard this as repulsi+e)= he co(es to thin' o# it as attracti+e$ Bs there any other cause) any other reason &hereby those young (on'sQ can practise the holy li#eQ to the end o# their daysHR PBt has been said) sire) by the Ealted OneQ: =Co(e) (on's) guard the doors o# your sense@ #aculties$ Seeing an ob8ect &ith the eye) do not seiZe hold o# either its general appearance or its details$ Because anyone d&elling &ith the eye@#aculty uncontrolled could be o+er&hel(ed by cupidity and de8ection) e+il and un&holeso(e states o# (ind) there#ore practise to control the eye@#aculty) guard it and gain control o+er it$ KSi(ilarly &ith ear) nose) tongue) body -touch/) (ind$L= %hat is ho& these young (on'sQ can practise the holy li#eQ to the end o# their days$R PAonder#ul) good Bh.rad+.8a) it is (ar+ellous ho& &ell spo'en are the &ords o# the Blessed OneQ B (ysel#) good Bh.rad+.8a) &hene+er B enter the inner parts o# (y palace 195 &ith body) speech and (ind unguarded) &ith (ind#ulness unestablished) &ith sense@#aculties uncontrolled) a( at such ti(es o+erco(e &ith lust#ul thoughts$ But &hen B do so &ith body) speech and (ind guarded) &ith (ind#ulness established) &ith #aculties controlled) then lust#ul thoughts do not o+erco(e (e$R K%he 'ing ta'es re#uge in the Buddha) the 1ha((a and the Sangha as a lay@#ollo&er$L S: 25:1!3

Aood&ard=s translation here is barely nglish: PBn the case o# those &ho are 8ust (others) sisters and daughters) do ye call up the (other@(ind) the sister@(ind) the daughter@(ind$R 194 %he standard set o# =parts o# the body= #or (editation purposes gi+en in the #atipa""hna #utta -1: !!) 6: 1"/ and else&here in Canon$ See also ,is( ,BBB$82##$ #or #ull details$ %raditionally ne&ly@ordained s.(aDeras are gi+en the #irst #i+e o# these to (editate on$ 195 )ntepu(a%: i$e$) probably the &o(en=s Yuarters$

192

41

0! Lohicca
K%he pupils o# the Brah(an Gohicca abused the ,en$ <acc.na the ;reat -6ah.@<acc.na$/ *e addressed the( in these +erses:L First in +irtue &ere the (en o# old) Brah(ans &ho preser+ed the ancient &ays) Bn &ho( &ell guarded &ere the doors o# the sense$ %hey &ere ne+er o+erco(e by &rath$ 6editating on the Ga&190 their 8oy) Brah(ans &ho preser+ed the ancient &ays$ %hese bac'sliders &ho but chant by rote) 1run' &ith pride o# birth they stagger on$ Full o# +iolent rage) aggression prone) %hey lose respect #ro( &ea' and strong ali'e: %heir unguarded senses bring the( loss) Gi'e a treasure hoard #ound in a drea($ Fasting) sleeping on the ground) and such) 1a&n ablutions) chanting ,edic teEts) ;arb o# s'ins) (atted hair and #ilth) 6agic spells and rites and penances) %ric'ery) deception) blo&s as &ell) Citual &ashing) rinsing o# the (outh) %hese are caste@(ar's193 o# the Brah(an@#ol') 1one and practised #or so(e tri#ling gain$ But a heart that=s #ir( and concentrated) Puri#ied) o# all de#ile(ents #reed) <ind and gentle to all li+ing thingsO %hat=s the path that gains the highest goal$ KGohicca goes angrily to see the ,en$ <acc.yana) &ho con#ir(s &hat he has said$ %hen Gohicca as's:L PWou said =&ith sense@doors unguarded)= ,enerable <acc.yana$ Bn &hat &ay is one =&ith sense@doors unguarded=HR PBn this case) brah(an) so(eone) seeing ob8ects &ith the eye) is attracted to things that are pleasing) and repelled by things that are unpleasing$ *e d&ells &ithout (ind#ulness and his (ind is restricted$ *e does not eEperience the e(ancipation o# the heart through &isdo($ 4nd so those e+il and un&holeso(e states do not cease &ithout re(ainder$ *earing a soundQ) s(elling a scentQ) tasting a #la+ourQ) touching an ob8ectQ) cogniZing a (ind@ob8ectQ) he is attracted by things that are pleasing) and repelled by things that are unpleasingQ 4nd so those e+il and un&holeso(e states do not cease &ithout re(ainder$ %hat is ho& one is =&ith sense@ doors unguarded$= :o& in &hat &ay is one =&ith sense@doors guardedH= PBn this case) brah(an) a (on') seeing ob8ects &ith the eye) is not attracted to things that are pleasing and not repelled by things that are unpleasing$ *e d&ells &ith (ind#ulness present) and his (ind is unbounded$ %hus he eEperiences the e(ancipation o# the heart through &isdo( and so those e+il and un&holeso(e states that arise cease &ithout re(ainder$

190 193

:ot) o# course) here the Buddha@1ha((a but the ,edic la&$ 1a00) lit$ =colours$= %his is the &ord rendered =caste= in nglish -#ro( Portuguese casta =breed) race=/$

4!

KGi'e&ise #or sounds) s(ells) #la+ours) tangibles and (ind@ob8ects$L PBn this &ay one is =&ith sense@doors guarded$=R KGohicca beco(es a lay@#ollo&er$L S: 25:12!

00 +erahaccni ,or 7o* to Listen to .ha//aK%he Brah(an lady ,erahacc.ni in+ites the ,en$ >d.yU to a (eal$L %hen the Brah(an lady ,erahacc.ni ser+ed the ,enerable >d.yU) &ith her o&n hands) &ith choice #oods both hard and so#t) until he had had enough$ Ahen he had eaten and &ithdra&n his hand #ro( the bo&l) the lady ,erahacc.ni put on her shoes) sat do&n on a high seat) co+ered her head)198 and said to the ,enerable >d.yU: P%each (e your doctrine) recluse$R P%he ti(e &ill co(e #or that) sister)R he said) and getting up #ro( his seat he &ent on his &ay$ K%he young (an &ho had persuaded the lady to in+ite the ,en$ >d.yU goes to hi( again) recei+es instruction) and returns to the lady &ith a rene&ed reYuest to in+ite hi($ She says:L PWou are spea'ing thus) (y lad) in praise o# the recluse >d.yU$ But &hen B said to this >d.yU) =%each (e your doctrine) recluse)= he replied) =%he ti(e &ill co(e #or that) sister)= and then got up #ro( his seat and returned ho(e$R PAell) (y lady) you put on your shoes) sat do&n on a high seat) co+ered your head) and said: =%each (e your doctrine) recluse$= But these +enerable recluses honour their doctrine) they hold it in high estee($R P,ery &ell) young (an$ Bn+ite the recluse >d.yU on (y behal# to a (eal to(orro&$R K*e does so) and the lady ser+es the ,en$ >d.yU as be#ore$L Ahen the ,enerable >d.yU had eaten and &ithdra&n his hand #ro( the bo&l) the lady sat do&n) bare#oot and bare@headed)199 on a lo& seat and said to the ,enerable >d.yU: P%ell (e) ,enerable Sir)!"" &hat do the 4rahants say causes &eal and &oe to eEistH !"1 Ahat do they say causes the( not to eEistHR PAhere the eye is) sister) the 4rahants declare that &eal and &oe eEist$ Ahere the eye is absent) they declare that &eal and &oe do not eEist$ KSi(ilarly #or ear) nose) tongue) body -touch/ (ind$LR K%he lady ,erahacc.ni beco(es a lay@#ollo&er$L S: 25:122

4ccording to the sekhi$a rules o# the Ptimokkha -c#$ n$ !89/) a (on' is not allo&ed to instruct a person doing any o# these three things$ 199 %he teEt says: Pha+ing ta'en o## her shoesQ and bared her head$R But presu(ably she &as already bare#ooted and bareheaded$ 4n eEa(ple o# the standardisation o# the sutta@teEt o+erreaching itsel#) as occasionally happens$ !"" %he lady no& uses the proper respect#ul ter( o# address$ !"1 Bt is note&orthy that no&) instead o# the curt Pteach (e your doctrine)R she as's a highly intelligent Yuestion$

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01 Ka//a
P6on's) B &ill teach you about ne& 'a((a and old 'a((a) about the ceasing o# 'a((a and the path that leads to the ceasing o# 'a((a$ Gisten &ell) pay close attention and B &ill spea'$ PAhat) (on's) is old 'a((aH P%he eye Kear) nose tongue) body -touch/) (indL) !"! (on's) is to be regarded as old 'a((a) brought into eEistence and created by +olition) !"2 #or(ing a basis #or #eeling$ !"4 %his) (on's) is called =old 'a((a$= P4nd &hat) (on's) is ne& 'a((aH P%he action!"5 one per#or(s no& by body) speech and (ind$ %his (on's) is called =ne& 'a((a$= PAhen) (on's) by ceasing actions o# body) speech and (ind) one touches liberation) !"0 this) (on's) is called =the ceasing o# 'a((a$= P4nd &hat) (on's) is the path that leads to the ceasing o# 'a((aH PBt is the :oble ight#old Path) na(ely Cight ,ie&) Cight %hought) Cight Speech) Cight 4ction)!"3 Cight Gi+elihood) Cight ##ort) Cight 6ind#ulness) Cight Concentration$ %his) (on's) is called =the path that leads to the ceasing o# 'a((a$=!"8 PAhate+er) (on's) a teacher ought to do out o# co(passion) #or the pro#it o# his disciples) that B ha+e done) ha+ing co(passion #or you$ P*ere (on's) are the roots o# treesS *ere are lonely placesS 6editate (on's$ 1o not be sloth#ul) ha+e no subseYuent regrets$ %hus &e charge you$R S: 25:145

Aood&ard Yuotes S4 as correctly pointing out that P ye in itsel# is not old but it has co(e about by #or(er actions Ki$e$) kamma'LR !"2 C#$ the classic de#inition o# 'a((a at 4: 0:02: cetanha% bhikkhave kamma% vadmi =+olition) (on') B declare to be 'a((a= -see )8gutta(a ,ik$a: )n )ntholog$ translated by :yanaponi'a %hera) Part BB -A* !"8M!11) p$03/$ !"4 1edan$a%$ *ence a basis #or cra+ing etc$ !"5 %he sa(e &ord kamma is used in the Pali$ !"0 %his is really the %hird :oble %ruth$ !"3 %he &ord here is kammanta$ Cight 4ction is speci#ically the obser+ance o# the #irst three precepts) i$e$) abstaining #ro( 'illing) the#t and seEual (isconduct$ !"8 !ammani(odha-gmin-pa"ipad$ %he usual ter( #or the Path is dukkhani(odha-gmin-pa"ipad =the path -or practice/ that leads to the eEtinction o# su##ering$= *ere the lin' bet&een kamma and dukkha is clearly brought out$ %hose &ho ha+e attained the goal do not create e+en good 'a((a$ KC#$ 6: 53) &here 4 'inds o# 'a((a are described) good) bad) (iEed) and the last one being 'a((a &hich leads to the end o# 'a((a) i$e$) the intention -cetan/ to abandon the other 2 types o# 'a((a$ %he si(ile o# the ra#t in 6: !! and the si(ile o# the relay chariot in 6: !4 are also o# use in clari#ying this interesting aspect o# the %eaching$ See also the Bhi''hunU Sutta at 4 BB 144X4: 4:159 &here ,en$ ?nanda states that Pdependent on cra+ing) cra+ing is to be abandoned)R etc) and 4 B !81X4: 2:1!8 &here ,en$ 4nuruddha=s #inal obstacles to arahathood are described$ Bn 6 B 25"X6: 5! it is said that a bhi''hu &ho does not attain the #ull destruction o# the savas) because o# Plust and delight to&ards the 1ha((aR &ith the destruction o# the #i+e lo&er #etters is reborn in a real( #ro( &here he &ill not return$ -BPS ed$/L

!"!

44

02 Is There a &riterionH %96

PBs there) (on's) any criterion &hereby a (on') apart #ro( #aith) apart #ro( persuasion) !1" apart #ro( inclination) apart #ro( rational speculation) apart #ro( delight in +ie&s and theories) could a##ir( the attain(ent o# enlighten(ent: !11 =Birth is destroyed) the holy li#e as been acco(plished) &hat &as to be done is done) there is no #urther li+ing in this &orld=HR PFor us) Gord) all things ha+e the Blessed One as their root) their guide) their re#uge$ Bt &ould be &ell) Gord) i# the (eaning o# these &ords &ere to be (ade clear by the Blessed One$ !1! *earing it #ro( the Blessed One) the (on's &ill re(e(ber it$R P%here is such a criterion) (on's) &hereby a (on'Q could a##ir( the attain(ent o# enlighten(entQ Ahat is that (ethodH PBn this) (on's) a (on' seeing an ob8ect &ith the eye recognises &ithin hi(sel# the presence o# lust) hatred or delusion) 'no&ing =Gust) hatred or delusion is present in (e)= or he recognises the absence o# these things) 'no&ing =%here is no lust) hatred or delusion present in (e$= :o&) (on's) as regards that recognition o# the presence or absence o# these things &ithin hi() are these (atters to be percei+ed by #aith) by persuasion) by inclination) by rational speculation) by delight in +ie&s and theoriesHR P:o) indeed) Gord$R P4re not these (atters to be percei+ed by the eye o# &isdo(HR !12 PBndeed) Gord$R P%hen) (on's) this is the criterion &hereby a (on') apart #ro( #aith) apart #ro( persuasion) apart #ro( inclination) apart #ro( rational speculation) apart #ro( delight in +ie&s and theories) could a##ir( the attain(ent o# enlighten(ent: =Birth is destroyed) the holy li#e has been acco(plished) &hat &as to be done is done) there is no #urther li+ing in this &orld$=R KSi(ilarly #or ear) nose) tongue) body -touch/) (ind$L S: 25:15!

03 The (cean
P=%he ocean) the oceanS)= (on's) says the ignorant &orldling$ But that is not the ocean in the 4riyan discipline) that is 8ust a great heap o# &ater) a great #lood o# &ater$ P%he hu(an eye) (on's) is the oceanT its i(pulsion is produced by +isible #or(s$ Ahoe+er &ithstands its bu##eting produced by +isible #or(s) is said to ha+e =crossed o+er=$ %he brah(an

Pa(i$$a: a &ord &ith se+eral (eanings) lit$ =going around)= hence =succession)= =(ode)= =procedure)= etc$ %his short sutta deals &ith the +ery basic Yuestion o# ho&) ob8ecti+ely) one can be sure that the declared goal o# the Buddha=s practice has been achie+ed: thus the rendering =criterion= is appropriate$ Bt (ay be co(pared &ith the #reYuently@Yuoted !lma #utta -4: 2$50) translated in A* 8/$ !1" :ot in#luenced by anybody else$ !11 )a% v$ka(e$$a$ Aood&ard=s rendering =could a##ir( insight= is inadeYuate) because a de#initely (eans the highest insight o# enlighten(ent$ %he declaration ta'es the #or( sho&n belo&: =Birth is destroyedQ etc$= !1! %he #or(ula is abbre+iated in the teEt here$ Bt is #ound in #ull else&here$ !12 B #ollo& Aood&ard=s rendering #or pa$a -lit$ =&ith &isdo(=/$ %he actual eEpression pacakkhu =eye o# &isdo(= occurs else&here$

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!14

has tra+ersed and passed o+er the ocean o# the eye &ith its &a+es and &hirlpools) its crocodiles!15 and (onsters and stands on dry land$R KSi(ilarly &ith ear) nose) tongue) body -touch/) (ind$L %he teacher declared: *e &ho=s crossed this (onster@tee(ing sea) *ardly to be crossed #or (ighty &a+es$ Aisdo(=s his)!10 the holy li#e he=s li+ed) %he &orld=s end he=s reached) and gone beyond$ S: 25:183

0# KoIIhika
K4t Bsipatana the ,enerable <oIIhi'a the ;reat called on the ,enerable S.riputta and said:L P*o& is it) #riend: Bs the eye the #etter !13 o# +isual ob8ects or are +isual ob8ects the #etter o# the eyeHQ Bs the tongue the #etter o# tastes) or are tastes the #etter o# the tongueHQ Bs (ind the #etter o# thoughts)!18 or are thoughts) the #etter o# (indHR PBt is not) #riend) that the eye is the #etter o# +isual ob8ects) nor are +isual ob8ects the #etter o# the eye) but that based on these t&o desire and lust !19 arise) and they are the #etter)Q it is not that the tongue is the #etter o# tastes)Q that (ind is the #etter o# thoughts)Q but that based on these t&o desire and lust arise) and they are the #etter$ PBt is 8ust as i# there &ere a blac' and a &hite oE bound together by one rope or one yo'e@tie: &ould it be right to say that the blac' oE is the #etter o# the &hite one) or the &hite one o# the blac'HR P:o) indeed) #riend$R P:either the blac' nor the &hite oE is the #etter o# the other) but they are bound together by the sa(e rope or the sa(e yo'e@tie) that is the #etter$ So too #riend) the eye is not the #etter o# ob8ects) nor are ob8ects the #etter o# eye)Q the tongue)Q the (indQ but based on these t&o desire and lust arise) and they are the #etter$ PB#) #riend) the eye &ere the #etter o# +isual ob8ects) or +isual ob8ects &ere the #etter o# the eye) Q i# the tongue)Q i# the (ind &ere the #etter o# thoughts or thoughts &ere the #etter o# (ind) !!"
%he ter( b(hma0a is used in t&o di##erent &ays in the Pali Canon: -1/ to denote a (e(ber o# the Brah(an caste) o#ten depicted rather li'e the Pharisees in the :e& %esta(entT and -!/ in the positi+e sense o# one leading a pure li#e) e+en an 4rahant$ C#$ inte( alia the Br.h(aDa+agga o# the 1ha((apada$ !15 #agha%: =-&ith/ shar's=: Aood&ard$ 3ha lit$ =grabber= is gi+en in the P 1 as =crocodile=: in #act the estuarine crocodile s&i(s #ar out to sea and so could &ell be (eant here$ 4nother &ord #or =crocodile)= su%sum(a) is used in \ 5!$ !10 #o vedag&: lit$ =he is &ell@+ersed in the ,edas)= but this &ord too) li'e b(hma0a -n$ !13/) is o#ten gi+en a di##erent) Buddhist) sense$ !13 %he &ord used is sa%$o*ana) (ore technically e(ployed #or the ten #etters &hich (ust be successi+ely bro'en on the path to enlighten(ent$ %he Yuestion here concerns the relation bet&een the senses and their ob8ects: &hich =#etters= &hichH %he ans&er is: =:either$= !18 Dhamm is here used in one o# its speci#ic senses: =(ind@ob8ects$= !19 Chanda(ga$ Chanda is) as such) an ethically neutral ter( #or =intention)= etc$ But in co(bination &ith (ga =lust) greed)= it is de#initely un&holeso(e$ Bt is this state) based on the coeEistence o# eye and sight@ ob8ects) etc) that constitutes the =#etter$= !!" Bt is only possible because the eye is not the =#etter= o# ob8ects) and so on) that release is possible$
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then this holy li#e &ould not be discernible !!1 #or the utter destruction o# su##ering$ But since it is not caseQ) there#ore this holy li#e is discernible #or the utter destruction o# su##ering$ P%hus it should be understood that the eye is not the #etterQ) the tongueQ) the (indQ) but that based on these t&o desire and lust arise) and they are the #etter$ %he Blessed One) #riend) has eyes) he sees ob8ects &ith the eye$ But in the Blessed One there is no desire or lust$ %he Blessed One=s heart is co(pletely liberated$ %he Blessed One has a tongueQ) a (ind) he 'no&s thoughts &ith the (ind$ But in the Blessed One there is no desire or lust$ %he Blessed One=s heart is co(pletely liberated$ %hus it should be understood that the eye is not the #etterQ) the tongueQ) the (ind) but that based on these t&o desire and lust arise) and they are the #etter$R !!! S: 25:191

06 Things Producti8e o' Su''ering %%! ,eFtractsP6on's) &hen a (on' 'no&s as they really are both the arising and the destruction o# states producti+e o# su##ering) then indeed the sense@pleasures are truly seen by hi($ Ahen he sees the sense@pleasures) the desire and lo+e #or sense@pleasures) the in#atuation and #e+erish longing #or sense@pleasures that is inherent in the() all this does not obsess hi($ *is li#e and practice !!4 are so in#or(ed &ith &isdo(!!5 that) li+ing thus) he is not assailed by longing and depression) !!0 &hich are e+il and uns'illed states$ Q PAhen) (on's) a (on' li+es and practises li'e this) it occasionally happens that) through a lapse o# (ind#ulness) e+il and uns'illed states arise) (e(ories and thoughts !!3 pertaining to the #etters$ *is (ind#ulness is aroused only slo&ly)!!8 but then he soon abandons that state) dri+es it out) abolishes it) puts an end to it$ 5ust as i#) (on's) a (an &ere to let #all t&o or three drops o# &ater into an iron pot that had been heated all day) those #e& drops &ould soon be &iped out and +anishOin the sa(e &ay it occasionally happens to a (on' li+ing and practising li'e thisQ but he soon puts an end to it$

,a pa$etha lit$ =&ould not be percei+ed$= Aood&ard goes astray here$ *e translates: P%he bond is the desire and lust &hich are in things$R %he &hole point) ho&e+er) is that the desire and lust are in the mind) and not in =things)= or there &ould indeed be no deli+erance$ !!2 Dukkhadhamm$ Aood&ard=s =States o# Bll= does not bring out the true (eaning su##iciently$ !!4 C(o ca vih(o ca$ :ot as Aood&ard has it) =*is path abroad and his lodging at ho(e$= !!5 )nubuddha) past participle o# anubodhati) (a'es good sense$ Aood&ard con8ectures anubuddha =#ollo&ed)= and translates =practised$= !!0 )bhi**h domanassa: =co+eting and de8ection=: Aood&ard$ Bt is ti(e to get a&ay #ro( the antiYuated =co+eting= #or abhi**h$ Other and (ore suitable &ords eEist$ !!3 #(a-sa8kapp$ 6e(ory -s(a/ arises #irst) and then thoughts) plans) etc$ -sa8kapp/ ta'e o+er$ !!8 P4t the third atte(pt he is certain to succeedR -S4/$
!!!

!!1

43

P%hus) (on's) i# a (on'=s li#e and practice are so in#or(ed &ith &isdo( that) li+ing thus) he is not assailed by longing and depression) &hich are e+il states) then) (on's) i# a 'ing=s (inisters) #riends) #a+ourites) 'ins(en or blood@relations should co(e and o##er hi( &ealth) saying: =Co(e) good (asterS Ahy let these yello& robes tor(ent youH Ahy go around &ith sha+en head and bo&lH Co(e on) return to the lo&er li#e) en8oy possessions and do &or's o# (eritS=O(on's) #or a (on' so li+ing and practising to re8ect the training and re+ert to the lo&er li#e &ould 8ust be i(possible$R S: 25:!"2

19 The @What@s It@ Tree ,Kisuka- %%6

4 certain (on' +isited another (on' and said: P%ell (e) #riend) ho& does a (on'=s +ision beco(e #ully puri#iedHR PFriend) &hen a (on' #ully co(prehends as they really are the arising and passing a&ay o# the siE spheres o# contact)!2" to that eEtent his +ision beco(es #ully puri#ied$R But that (on' &as dissatis#ied &ith the other=s ans&er) so he &ent to another (on'Q PFriend) &hen a (on' #ully co(prehends as they really are the arising and passing a&ay o# the #i+e groups o# clinging)!21 to that eEtent his +ision beco(es #ully puri#ied$R But that (on' &as dissatis#ied &ith the other=s ans&er) and he &ent to another (on'Q PFriend) &hen a (on' #ully co(prehends as they really are the arising and passing a&ay o# the #our great ele(ents)!2! to that eEtent his +ision beco(es #ully puri#ied$R But that (on' &as dissatis#ied &ith the other=s ans&er) so he &ent to another (on'Q PFriend) &hen a (on' #ully co(prehends as it really is that &hate+er is o# a nature to arise is bound to pass a&ay)!22 to that eEtent his +ision beco(es #ully puri#ied$R But that (on' &as dissatis#ied &ith the other=s ans&er) and he &ent to the Blessed OneQ PSuppose) (on') a (an had ne+er seen a =&hat=s it= tree$ So he &ent to so(eone &ho had seen one)!24 and said: =%ell (e) good sir) &hat does a P&hat=s itR tree loo' li'eH= %he other (an replied: =Aell no&) a P&hat=s itR tree is sort o# blac'ish) li'e a burnt stu(p$= But that (an &as not long satis#ied &ith this ans&er) so he &ent to another (anQ =Aell no&) a P&hat=s itR tree is sort o# reddish) li'e a lu(p o# (eat$= But that (an &as not long satis#ied &ith this ans&er) so he &ent to another (anQ =Aell no&) a P&hat=s itR tree is stripped o# its bar') &ith burst pods) rather li'e an acacia$= But that (an &as not long satis#ied &ith this ans&er) so he &ent to
Butea 7(ondosa) a tall tree 'no&n as =#la(e o# the #orest$= %he title =5udas %ree= -<S/ arouses inappropriate associations$ %he literal (eaning o# the Pali is =Ahat=s Bt)= &hich is entirely appropriate to the hu(our o# the story o# the doubting (on'=s Yuestionings$ !2" ye and +isible ob8ect) ear and sound) etc) the siEth pair being) o# course) (ind and (ind@ob8ect -ob8ects o# thought/$ !21 %he #i+e khandhas: body -(&pa/) #eeling -vedan/) perception -sa/) the (ental #or(ations -sa8kh(/ and consciousness -vi0a/$ See ,ol$ B) n$ 49$ !2! %he earth@ele(ent -pa"hav-dhtu/ or =eEtension=T the &ater@ele(ent -po-dhtu/ or =cohesion=T the #ire@ ele(ent -te*o-dhtu/ or =te(perature=T the air@ele(ent -v$o-dhtu/ or =(otion$= %hese are) o# course) not to be con#used &ith =ele(ents= in the (odern senseT they are Yualities o# (atter) and all #our are present in +arying degree in e+ery physical ob8ect$ !22 4 #reYuently recurring #or(ulation o# a +ery basic Buddhist tenet$ !24 Dassv$ %his &ord is generally used in the pregnant sense o# one =seeing &ith insight=O&hich is o# course hinted at here$ %he descriptions o# the tree are as it appears at di##erent seasons$
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another (anQ =Aell no&) a P&hat=s itR tree has +ery thic' lea+es$ Bt gi+es close shade li'e a banyan$= So #or a &hile he sees the =&hat=s it= tree as that (an sees it$ PBn the sa(e &ay) (on') according to the &ay the +ision o# these &ise (on's !25 has beco(e puri#ied) so they eEplain it) each according to his disposition$ PBt is) (on') 8ust li'e so(e 'ing=s border@city) &ith strong &alls and arches) and &ith siE gates$ 4nd there is a &ise) s'illed and eEperienced gate'eeper &ho 'eeps out the un'no&n and ad(its the 'no&n$ Fro( the east there co(es a s&i#t pair o# (essengers) and they say to the gate'eeper: =Ahere is the lord o# this cityH=O=*e is o+er there) sirs) at the cross@roads in the centre$= %hen the t&o (essengers ta'e a truth#ul report to the lord o# the city) and return the &ay they ca(e$ KGi'e&ise #ro( the &est) south) north'L PB ha+e gi+en you a parable) (on') and so that you can understand it) this is the eEplanation$ =%he city= is a na(e #or the body) co(posed o# the #our great ele(ents) born o# (other and #ather) an accu(ulation o# rice and gruel) i(per(anent) sub8ect to abrasion) dissolution and disintegration$ =%he siE gates= denote the siE internal sense@spheres$ !20 =%he gate'eeper= denotes (ind#ulness$ =%he t&o s&i#t (essengers= denote cal( and insight$ !23 =%he lord o# the city= denotes consciousness$ =%he cross@roads at the centre= denotes the #our great ele(ents: the earth@ ele(ent) the &ater@ele(ent) the #ire@ele(ent) the air@ele(ent$ =%he truth#ul report= denotes :ibb.na$ =%he &ay they ca(e)= (on') denotes the :oble ight#old Path) that is to say Cight ,ie&) Cight %hought) Cight Speech) Cight 4ction) Cight Gi+elihood) Cight ##ort) Cight 6ind#ulness) Cight Concentration$R S: 25:!"4

1" The (F %!# J'ro/ section entitled @The Lute@K

PSuppose) (on's) there is so(e ripe corn) and a laZy guardian$ 4nd an oE) #ond o# corn) gets into the #ield and eats his #ill &ith ra+enous delight$ Bn the sa(e &ay) (on's) the ignorant &orldling) being uncontrolled in the siE sense@spheres) eats his #ill &ith ra+enous delight a(ong the #i+e 'inds o# sense@pleasure$!29 PBut suppose) (on's) there is so(e ripe corn) and a +igilant guardian$ 4nd an oE) #ond o# corn) gets into the #ield$ %he guardian seiZes hi( #ir(ly by the (uZZle$ *olding hi( by the (uZZle) he gets a #ir( grip on his #orehead and holds hi( #ast$ *e then gi+es hi( a sound thrashing &ith a stic') and then lets hi( go$ K4 second and a third ti(e he does this$L So it co(es about (on's) that that oE) #ond o# corn) though he &anders about in the +illage or the #orest) &hether he stands still or lies do&n) &ill not go into that #ield again because he
#appu(isa) so(e&hat inadeYuately rendered =&orthies= by Aood&ard$ Bt is a ter( o# higher -and less a(biguous/ praise than that -see n$ 118/$ !20 ye) ear) nose) tongue) body -as organ o# touch/) (ind$ %he =internal= hal+es o# the siE pairs (entioned in n$ !2"$ !23 #amatha-vipassan: the t&o branches o# bhvan -generally rendered =(editation= but better called =(ind@training=/$ #amatha =cal() tranYuillity= is de+eloped by the practice o# the eighth step o# the :oble ight#old Path -samm-samdhi/) and vipassan =insight= by the se+enth -samm-sati/$ Both are necessary parts o# the Buddhist training) though vipassan is the practice that leads to the goal$ !28 3o0a: de#initely an oE and not) as Aood&ard translates) a co&$ Bt is +ery odd ho& (uch con#usion eEists in nglish +ersions o# Buddhist scriptures in regard to these &ell@'no&n bo+ine creatures: thus &e hear o# aen =oE@herding= pictures) &hereas it is ob+ious that the creature to be ta(ed is no oE but a #erocious bullS See ,en$ A$ C.hula) Hen and the Taming o7 the Bull) Bed#ord 1938) pp$ 15##$ !29 !ma-gu0: sense@pleasures associated &ith the #i+e eEternal sense ob8ects: +isual #or(s) sounds) scents) tastes and tangibles$
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re(e(bers the beating he got there be#ore$ Bn the sa(e &ay) (on's) &hen a (on'=s (ind is strongly stirred by the siE sense@spheres) ne+ertheless he stands #ir( in&ardly) beco(es cal() one@pointed and concentrated$R!4" S: 25:!"5

1% The SiF Ani/als ,>artPSuppose) (on's) a (an catches siE ani(als o# di##erent do(ains and di##erent resorts o# li+ing Oa sna'e) a crocodile) a bird) a dog) a 8ac'al and a (on'ey) tethering each &ith a stout rope$ *a+ing tethered the( &ith a stout rope) he #astens the ropes together in the (iddle) he lets the( go$ :o&) (on's) these siE ani(als o# di##erent do(ains and #eeding habits &ould s&ing around and struggle) each trying to get to his natural do(ain$ %he sna'e &ould struggle) thin'ing =B=ll get to the ant@hill=T the crocodile: =B=ll get into the &ater=T the bird: =B=ll #ly up in the air=T the dog: =B=ll (a'e #or the +illage=T the 8ac'al: =B=ll (a'e #or the charnel@ground=T the (on'ey: =B=ll head #or the #orest$= P:o&) (on's) &hen those siE hungry ani(als gre& &eary) they &ould yield to the one that &as the strongest) go his &ay and be under his po&er$ Bn the sa(e &ay) (on's) &hene+er a (on' #ails to practise and de+elop (ind#ulness as to body) the eye struggles to dra& hi( to&ards attracti+e ob8ects) &hile unattracti+e ob8ects are repellent to hi(Q %he (ind struggles to dra& hi( to&ards attracti+e ob8ects o# thought) &hile unattracti+e ob8ects o# thought are repellent to hi($ %his) (on's) is lac' o# restraint$ 4nt &hat) (on's) is restraintH Bn this) a (on') seeing ob8ects &ith the eye) is not dra&n to attracti+e ob8ects) is not repelled by unattracti+e ob8ects$ *e re(ains &ith #ir(ly established (ind#ulness as to body) his (ind being unrestricted$!41 *e 'no&s in truth that liberation o# the heart) that liberation by &isdo() !4! through &hich those e+il) uns'illed states that ha+e arisen pass a&ay &ithout re(ainderQ PSuppose a (an catches siE ani(als -as be#ore/) and he #astens the rope together to a stout post or pillarQ %hen) &hen those siE ani(als gro& &eary) they &ould ha+e to stand) crouch or lie do&n by the stout post or pillar$ Bn the sa(e &ay) (on's) &hen a (on' practises and de+elops (ind#ulness as to the body) the eye does not struggle to dra& hi( to&ards attracti+e +isual ob8ects) nor are unattracti+e +isual ob8ects repellent to hi(Q the (ind does not struggle to dra& hi( to&ards attracti+e ob8ects o# thought) nor are unattracti+e ob8ects o# thought repellent to hi($ %his) (on's) is restraint$ P=%ethered to a stout post or pillar)= (on's) denotes (ind#ulness as to body$ %here#ore) (on's) this is ho& you (ust train yoursel+es: =Ae shall practise (ind#ulness as to body) de+elop it) (a'e it our +ehicle) our d&elling@place our resort) &e &ill build it up and underta'e it thoroughly$= %his) (on's) is ho& you (ust train yoursel+es$R S: 25:!"0

4ccording to S4) these ad8ecti+es re#er to the #our *hnas -see n$ !44/$ %he re(ained o# this sutta is translated in ,ol$ 1) :o 01$ !41 )ppam0a: =boundless$= !4! Cetovimutti pavimutti$ Aood&ard translates too literally =that e(ancipation o# the heart) that e(ancipation o# &isdo()= &hich (a'es little sense$ 4rahantship is (eant by both ter(s$

!4"

5"

1! The Signless %0!

K%he ,en$ 6oggall.na has described ho&) &ith the aid o# the Buddha) he has passed through all the 8h.nas!44 right up to the Psphere o# neither@perception@nor@non@perception$RL P%hen) #riends) B thought: =%he signless concentration o# the heart) the signless concentration o# the heart) they sayOno& &hat is thatH= P%hen B thought: =Bn this a (on') paying no attention to any distinguishing signs) !45 enters on and d&ells in that concentration o# the heart &hich is &ithout signs$ %his is called P%he signless concentration o# heart$R= P%hen) #riends) paying no attention to any distinguishing signs) B entered on and d&elt in that concentration o# the heart &hich is &ithout signs$ But as B d&elt thus) !40 the consciousness@ con#or(ing@to@signs arose$!43 P4nd then) #riends) the Blessed One ca(e to (e by his po&ers !48 and said: =6oggall.na) 6oggall.na) Brah(an)!49 do not slac'en o## in the signless concentration) (a'e your (ind steady) (a'e the (ind one@pointed) concentrate your (ind in the signless concentrationS= P4nd a#ter that) #riends) paying no attention to any distinguishing signs) B entered on and d&elt in the signless concentration o# the heart$ P:o&) #riends) i# anyone &ere to truly declare: =%hrough the %eacher=s co(passion the disciple gained great super@'no&ledge)=!5" he could rightly declare this o# (e$R S: 4":9

)nimitto: c#$ n$ 151$ :ot) as Aood&ard translates) =%he unconditioned)= &hich &ould be asa8khataI ,ibbna$ !44 %here are the #our =lo&er= *hnas -=absorptions=/ associated &ith the Aorld o# For( -(&paloka/) and the #our =higher= *hnas associated &ith the For(less Aorld -a(&paloka/$ %hey are re#erred to in si(ilar ter(s in the #irst eight sections o# SaJyutta 4" -not included in this 4nthology/ thus: 1$ =Aith %hought@ Conception= -savitakka/T !$ =Aithout %hought@Conception= -avitakka/T 2$ =By *appiness= -sukhena/T 4$ =Balanced= -upekkhako/T 5$ =KBn#inity o#L Space= -ksa/T 0$ =KBn#inity o#L Consciousness= -vi0a/T 3$ =:othingness= -kicaa/T 8$ =:either@perception Knor@non@perceptionL= -nevasa/$ For #urther details o# these absorptions) &hich are pre@Buddhist and not essential to the attain(ent o# enlighten(ent) see B1$ !45 ,imitta$ %he characteristic #eatures o# anything$ !40 Aood&ard translates: PBut &hen B so abode -and had e(erged #ro( trance/$R *is parenthetic addition) here and in the pre+ious eight suttas -not included in this 4nthology/ is not 8usti#ied by the teEt$ 6oggall.na had not e(erged #ro( the absorption -Aood&ard=s =trance=/) but his concentration ha+ing (o(entarily &ea'ened) he &as lapsing into the state belo& -i$e$) in this case) =:either@perception@nor@ non@perception=/$ !43 ,imittnus(i-vi0a%$ Aood&ard=s =consciousness that #ollo&ed a#ter distinguishing (ar's= is not Yuite correct$ *e hi(sel# re#ers to the Co((entary on the Sutta :ip.ta: Pi$e$) consciousness that &as still tainted &ith (ga-dosa-moha Klust) hatred and ignoranceL$R !48 5ddhi$$ Aood&ard=s =by (agic po&er= is inappropriate$ %he (eaning is telepathic po&er) &hich is neither =(agical= nor con#ined to Buddhas$ See B1 s$+$ )bhi$ !49 =Brah(an= here is clearly used in the second o# the t&o senses -n$ !14/$ !5" Mah-abhiat$ 6oggall.na has attained to the siEth abhi) the only one that is supra(undane: the eEtinction o# the can'ers -savakkha$a/ -c#$ n$ 85/$

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10 Seeing the Sick ,&itta4t that ti(e Citta the householder &as a sic' (an) su##ering #ro( a serious illness$ %hen a nu(ber o# de+as that d&ell in gardens) #orests and trees) the de+as o# healing herbs and o# great trees in the #orest) gathered together and said to Citta the householder: !51 P6a'e a resol+e) householder: =Bn so(e #uture ti(e) (ay B be a 'ing) a &orld@rulerS=R!5! %o this Citta repliedQ P%hat is so(ething i(per(anent) so(ething to be re8ected and passed o+er$R :o& Citta=s #riends) colleagues and blood@relations heard hi( say this) and they said to hi(: PSirS!52 Set up (ind#ulness) don=t ra(bleSR PAhat ha+e B said that (a'es you tell (e to set up (ind#ulness and not to ra(bleHR PAhy) sir) you 8ust said: =%hat is so(ething i(per(anent) so(ething to be re8ected and passed o+er$=R PWes) but B said that to the de+as &ho d&ell in gardensQ &ho bade (e (a'e a resol+e that in so(e #uture ti(e B (ight be a 'ing) a &orld@ruler$R PSir) &hat purpose did those de+as ha+e in (ind in urging you to (a'e such a resol+eHR P%his is &hat those de+as thought: =%his householder Citta is a +irtuous (an) o# noble disposition$ B# he (a'es a resol+e that in so(e #uture ti(e he (ay be a 'ing) a &orld@ruler) this &ill be pro#itable to that +irtuous (an) ha+ing (ade such a resol+e &ith a pure heart) and &ill bring the 8ust (an a 8ust and great re&ardQ= So then B said) =%hat is so(ething i(per(anent) so(ething to be re8ected and passed o+er$=R KCitta then instructs the( to ha+e per#ect #aith in the Buddha) the 1ha((a and the Sangha) and passes a&ay$L S: 41:1"

11 Teaching
K4t :alanda the +illage head(an 4sibandha'aputta as's the Buddha:L P1oes not the Blessed One d&ell in co(passion #or all li+ing beingsHR PBndeed) head(an) the %ath.gata does d&ell in co(passion #or all li+ing beings$R PAell then) Gord) does not the Blessed One teach 1ha((a in #ull to othersHR
!54

to so(e) but not so #ully

PB &ill reply to this Yuestion) head(an) &ith another$ 4ns&er as see(s proper to you$ Ahat do you thin'H Suppose a peasant #ar(er has three #ields) one eEcellent) one (iddling) and one poor) sandy) salty) &ith bad soil$ %ell (e) &hen the #ar(er &ants to so& his seed) &hich #ield
4 &hole SaJyutta -S: 41/ is de+oted to this householder -see also ,ol$ BB) :o !2/) &ho is held up as a (odel lay(an in S: 13$!2 -not translated here/$ *is na(e is not the sa(e as citta =(ind)= but (eans =bright) shining$= !5! Cakkavatti lit$ =a &heel@turning (onarch)= the Bndian ter( #or a uni+ersal ruler$ %his &as &hat ;ota(a could ha+e beco(e i# he had not beco(e a Buddha$ %he de+as are a&are o# Citta=s great +irtues -though they possibly eEaggerate in thin'ing he could beco(e a &orld@rulerS/) but are not &ise enough to thin' o# his spiritual progress -c#$ n$ 1"/$ !52 )$$aputta [ a(i$aputta lit$ =son o# the 4riyans= -c#$ n$ 113/$ !54 #akkacca%: =care#ully) thoroughly$=
!51

5!

&ould he so& #irst: the eEcellent one) the (iddling one or the poor one that is sandy) salty and &ith bad soilHR PGord) the #ar(er &ho &anted to so& his seed &ould so& the eEcellent #ield #irst$ *a+ing done that) he &ould so& the (iddling #ield neEt) and the one that &as poor) sandy) salty) &ith bad soil he (ight or (ight not so&$ AhyH Aell it (ight do #or cattle@#ood$R PAell) head(an) that eEcellent #ield is li'e (y (on's and nuns$ %o the( B teach the 1ha((a &hich is lo+ely in its beginning) lo+ely in its (iddle and lo+ely in its ending) in spirit and in letter)!55 B display to the( the holy li#e) per#ectly #ul#illed and puri#ied$ AhyH Because these people adhere to (e as their island) their shelter) their resort) their re#uge$ P%he (iddling #ield is li'e (y (ale and #e(ale lay@#ollo&ers$ %o these too B teach the 1ha((a &hich is lo+ely in its beginning) lo+ely in its (iddle and lo+ely in its ending) in spirit and in letter) B display to the( the holy li#e) per#ectly #ul#illed and puri#ied$ AhyH Because these people adhere to (e as their island) their shelter) their resort) their re#uge$ P%he poor #ield that is sandy) salty and &ith bad soil is (y li'e &andering recluses and Brah(ans o# other sects$!50 %o the( B also teach the 1ha((a &hich is lo+ely in its beginning) lo+ely in its (iddle and lo+ely in its ending) in spirit and in letter) B display to the( the holy li#e) per#ectly #ul#illed and puri#ied$ AhyH Because i# the only understand a single phrase) it &ould long be #or their pro#it$R S: 4!:3

#ttha% -[ sa-attha%/ sav$a*ana% =&ith its (eaning and -detailed/ characteristics=: v$a*ana also (eans =letter -o# alphabet/= or =syllable=$ Bn a syllabic script these are o+erlapping concepts$ !50 4s Aood&ard points out) ma$ha% =(y= is repeated here) =possibly #or the sa'e o# #ra(e&or'= -i$e$) as a (echanical repetition) as apparently in \ 44: see n$ 199/$

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Part ?i8e) The =reat Section ,5ahC+agga12 ?or All &o/ers

PSuppose) (on's) there is a guest@house$ %ra+ellers co(e #ro( the east) the &est) the north) the south to lodge here: nobles and brah(ans) (erchants and ser#s$ !53 Bn the sa(e &ay) (on's) a (on' &ho culti+ate the :oble ight#old Path) &ho assiduously practises the :oble ight#old Path) co(prehends &ith higher 'no&ledge those states that are to be so co(prehended) abandons &ith higher 'no&ledge those states that are to be so abandoned) co(es to eEperience &ith higher 'no&ledge those states that are to be so eEperienced) and culti+ates &ith higher 'no&ledge those states that are to be so culti+ated$ PAhat) (on's) are the states to be co(prehended &ith higher 'no&ledgeH!58 P%hey are the #i+e groups o# clinging$ Ahich #i+eH %he body@group) the #eeling@group) the perception@group) the (ental@#or(ation group) the consciousness@groupQ PAhat) (on's) are the states to be abandoned &ith higher 'no&ledgeH P%hey are ignorance and the desire #or K#urtherL beco(ing$ P4nd &hat) (on's) are the states to be eEperienced &ith higher 'no&ledgeH P%hey are 'no&ledge and liberation$ P4nd &hat) (on') are the states to be culti+ated &ith higher 'no&ledgeH P%hey are cal( and insight$!59 P4nd ho& does a (on' &ho culti+ates the :oble ight#old Path) &ho assiduously practises the :oble ight#old Path) co(prehendQ) abandonQ) co(e to eEperienceQ) culti+ate &ith higher 'no&ledge those states that are to be so co(prehended) abandoned) eEperienced) culti+atedH PBn this) (on's) a (on' culti+ates Cight ,ie&)Q Cight Concentration that is based on detach(ent) dispassion) leading to (aturity o# surrender$ !0" Bn this &ay he co(prehendsQ) abandonsQ) co(es to eEperienceQ) culti+ates &ith higher 'no&ledge those states that are to be so co(prehended) abandoned) eEperienced) culti+ated$R S: 45:159

%he #our =colours= #ro( &hich the later caste syste( de+eloped: the khatti$as -Sans'rit k+at(i$a/ or nobles) the group to &hich ;ota(a hi(sel# belongedT the b(hma0as or brah(ans) the =priestly= caste -see n$ !14/T the vessas -Sans'rit vais$a/ or (erchant class) and the suddas -Sans'rit s&d(a/) the lo&est class$ For these) the ter( =ser#s= in the teEt is not entirely appropriate) but it is hard to #ind an eYui+alent$ See B s$+$ Caste$ !58 )bhi$ !59 #amatha) vipassan: see n$ !23$ !0" 1ossaggapa(i0mi$ Bn a note to S: 2$!$8 -not included in this 4nthology/) 6rs Chys 1a+ids Yuotes S4 on this ter(: PSurrenderQ is t&o#old: the e8ection o# all lo&er passions -kilesa/ and the #or&ard leap) or elan) to :ibb.na$R

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13 Su''ering
P6on's) there are these three 'inds o# su##ering$ !01 Ahat threeH Su##ering caused by pain) !0! su##ering caused by the #or(ations -or conditioned eEistence/) !02 su##ering due to change$!04 Bt is #or the #ull co(prehension) clear understanding) ending and abandon(ent o# these three #or(s o# su##ering that the :oble ight#old Path is to be culti+atedQR S: 45:105

1# ?ire ,or Dight and Wrong Ti/esP4t such ti(es) (on's) as the (ind is sluggish) that is the &rong ti(e to culti+ate the enlighten(ent@#actor !05 o# tranYuillity) the enlighten(ent@#actor o# concentration) the enlighten(ent@#actor o# eYuani(ity$ Ahat is the reasonH 4 sluggish (ind is hard to arouse by these #actors$ PSuppose a (an &ants to (a'e a s(all #ire blaZe$ B# he heaps &et grass) &et co&@dung and &et stic's on it) i# he eEposes it to &ind and rain and sprin'les it &ith dust) can he (a'e that s(all #ire blaZeHR P:o indeed) Gord$R P5ust so) &hen the (ind is sluggish it is the &rong ti(e to culti+ate the enlighten(ent@#actors o# tranYuillity) concentration and eYuani(ity) because a sluggish (ind is hard to arouse through these #actors$ PBut) (on's) &hen the (ind is sluggish) that is the right ti(e to culti+ate the enlighten(ent@ #actor o# in+estigation@o#@states) the enlighten(ent@#actor o# energy) the enlighten(ent@#actor o# rapture$!00 Ahat is the reasonH 4 sluggish (ind is easy to arouse by these #actors$ PSuppose a (an &ants to (a'e a s(all #ire blaZe$ B# he heaps dry grass) dry co&@dung and dry stic's on it) blo&s on it &ith his (outh) and does not sprin'le it &ith dust) can he (a'e that #ire blaZeHR PWes indeed) Gord$R PQ a sluggish (ind is easy to arouse through these #actors$
Dukkhat) an abstract noun denoting =su##ering= in the (ost general sense$ Dukkha-dukkhat) the actual #eeling o# physical or (ental pain or anguish$ !02 #a8kh(a-dukkhat) the su##ering produced by all =conditioned pheno(ena= -i$e$) sa8kh(as) in the (ost general sense: see B1 s$+$ sa8kh(a B) 4/$ %his includes also eEperiences associated &ith hedonically neutral #eeling$ %he su##ering inherent in the #or(ations has its roots in the i(per#ectability o# all conditioned eEistence) and in the #act that there cannot be any #inal satis#action &ithin the incessant turning o# the Aheel o# Gi#e$ %he neutral #eeling associated &ith this type o# su##ering is especially the indi##erence o# those &ho do not understand the #act o# su##ering and are not (o+ed by it$ !04 1ipa(inma-dukkhat) the su##ering associated &ith pleasant bodily and (ental #eelings: =because they are the cause #or the arising o# pain &hen they change= -,6 _B,) 25/$ !05 Bo**ha8ga -[bodhi-a8ga) lit$ =li(b o# enlighten(ent=/ or sambo**ha8ga$ %he se+en bo**ha8gas are so called -S: 40$5/ =because they lead to enlighten(ent= -bodhi/$ %hey are: 1$ (ind#ulness -sati-sambo**ha8ga/) !$ in+estigation o# -(ental and physical/ states -dhamma-vica$a-s'/) 2$ energy -vi(i$a-s'/) 4$ rapture -pti-s'/) 5$ tranYuillity -passaddhi-s'/) 0$ concentration -samdhi-s'/) 3$ eYuani(ity -upekkh-s'/$ %he teEt (a'es it clear that o# these the #irst) (ind#ulness) is the (ost i(portant) since it is +aluable in all circu(stances) &hereas the others are not al&ays appropriate$ !00 Pti: see n$ 83$
!0! !01

55

P6on's) &hen the (ind is agitated)!03 it is the &rong ti(e to culti+ate the enlighten(ent@ #actors o# in+estigation@o#@states) o# energy) o# rapture$ AhyH 4n agitated (ind is hard to cal( through these #actors$ PSuppose a (an &ants to put a big #ire out$ B# he heaps dry co&@dung and dry stic's on it) blo& on it &ith his (outh) and does not sprin'le it &ith dust) can he put that #ire outHR P:o indeed) Gord$R PQ an agitated (ind is not easy to cal( through these #actors$ PAhen the (ind is agitated) that is the right ti(e to culti+ate the enlighten(ent@#actors o# tranYuillity) concentration) eYuani(ity$ AhyH Because an agitated (ind is easy to cal( !08 through these #actors$ PSuppose a (an &ants to put out a big #ire$ B# he heaps &et grass) &et co&@dung) &et stic's on it and i# he eEposes it to &ind and rain) i# he sprin'les it &ith dust) can he put that big #ire outHR PWes indeed) Gord$R P5ust so) (on's) &hen the (ind is agitated) that is the right ti(e to culti+ate the enlighten(ent@#actors o# tranYuillity) concentration) eYuani(ity$ 4n agitated (ind is easy to cal( through these #actors$ PBut as #or (ind#ulness) (on's) B declare that it is al&ays use#ul$R S: 40:52

16 The Brah/aC+ihras %26 ,>artP4nd ho&) (on's) does a (on' culti+ate the heart=s release by lo+ing 'indnessH Ahat is its goal) its eEcellence) its #ruit and its outco(eH PBn this case) (on's) a (on' culti+ates the enlighten(ent@#actor o# (ind#ulness acco(panied by lo+ing 'indness and si(ilarly the enlighten(ent@#actors o# in+estigation@o#@states) energy) rapture) tranYuillity) concentration) eYuani(ity) acco(panied by lo+ing 'indness &hich is based on detach(ent) dispassion) leading to (aturity o# surrender$ B# he &ishes to d&ell percei+ing the repulsi+e in &hat is not repulsi+e) he d&ells thus percei+ing the repulsi+e$ B# he &ishes to d&ell percei+ing the unrepulsi+e in &hat is repulsi+e) he d&ells thus percei+ing the unrepulsi+e$ B# he &ishes to d&ell percei+ing the repulsi+e both in &hat is repulsi+e and &hat is not repulsi+e) i# he &ishes to d&ell percei+ing the unrepulsi+e in bothQ) he d&ells thus$ B# he &ishes) a+oiding both the repulsi+e and unrepulsi+e) to d&ell eYuani(ous) !3" (ind#ul and clearly a&are)!31 he d&ells thus) eYuani(ous) (ind#ul and clearly a&are) or) attaining the heart=s release called =beauti#ul=!3! he abides there$ B declare that the heart=s release by lo+ing 'indness
!03!03$ 4ddhata%: not =elated= as translated by Aood&ard$ Aood&ard has here) by an o+ersight) =is easily raised up$= Belo&) he has correctly =is easily cal(ed$= !09 %he #our b(ahma-vih(as -=di+ine abidings=/) also called the #our =boundless -appama/ states)= are: 1$ lo+ing 'indness -mett/) !$ co(passion -ka(u0/) 2$ sy(pathetic 8oy -mudit/) 4$ eYuani(ity -upekkh/$ !3" 4pekh) the ad8ecti+e #ro( upekkh$ = Yuani(ous= is a rare &ord in (odern nglish) but is less (isleading than =indi##erent$= Bt is used by the ,en$ N.Da(oli in Path o7 Pu(i7ication$ !31 #ato sampa*no$ %he old rendering -introduced by %$ A$ Chys 1a+ids/ =(ind#ul and sel#@possessed= dies hard) but is #ar too +ague) i# not positi+ely (isleading$ %he real (eaning o# sampa*na is =clearly a&are=: see B1 s$+$ sampa*aa$ !3! #ubha$ %his is eEplained in 6: 33 as being associated &ith the #ourth -lo&er/ *hna -n$ !44/$
!08 !03

50

has the beauti#ul #or its eEcellence$ %his is the attain(ent o# a &ise (on' &ho penetrates to no higher release$!32 4nd ho&) (on's) does a (on' culti+ate release by co(passionH Ahat is its goal) its eEcellence) its #ruit and its outco(eH Bn this) (on's) a (on' culti+ates the enlighten(ent@#actors o# (ind#ulnessQ eYuani(ity acco(panied by co(passionQ Kas abo+eLQ he d&ells thus) eYuani(ous) (ind#ul) clearly a&are) or) by passing utterly beyond all perceptions o# ob8ects) by the going@do&n o# perceptions o# sensory reactions) !34 by disregarding perceptions o# di+ersity) thin'ing =space is in#inite)= he attains and d&ells in the sphere o# in#inite space$!35 B declare that the heart=s release by co(passion has the sphere o# in#inite space #or its eEcellence$ %his is the attain(ent o# a &ise (on' &ho penetrates to no higher release$ P4nd ho&) (on's) does a (on' culti+ate the heart=s release by sy(pathetic 8oyH Ahat is its goal) its eEcellence) its #ruit and its outco(eH PBn this) (on's) a (on' culti+ates the enlighten(ent@#actors o# (ind#ulnessQ eYuani(ity acco(panied by sy(pathetic 8oyQ Kas abo+e >L he d&ells thus) eYuani(ous) (ind#ul) clearly a&are or) by passing utterly beyond the sphere o# in#inite space) thin'ing =consciousness is in#inite)= he attains and d&ells in the sphere o# in#inite consciousness$ !30 B declare that the heart=s release by sy(pathetic 8oy has the sphere o# in#inite consciousness #or its eEcellence$ %his is the attain(ent o# a &ise (on' &ho penetrates to no higher release$ P4nd ho&) (on's) does a (on' culti+ate the heart=s release by eYuani(ityH Ahat is its goal) its eEcellence) its #ruit and its outco(eH PBn this case) (on's) a (on' culti+ates the enlighten(ent@#actors o# (ind#ulness) in+estigation@o#@states) energy) rapture) tranYuillity) concentration) eYuani(ity acco(panied by eYuani(ity!33 &hich is based on detach(ent) dispassion) leading to (aturity o# surrender$ B# he &ishes to d&ellQ Kas abo+e>L he d&ells thus) eYuani(ous) (ind#ul and clearly a&are$ Or by passing utterly beyond the sphere o# in#inite consciousness) thin'ing =there is nothing)= he attains and d&ells in the sphere o# nothingness$ !38 B declare that the heart=s release by eYuani(ity had the sphere o# nothingness #or its eEcellence$ %his is the attain(ent o# a &ise (on' &ho penetrates to no higher release$R S: 40:54

29 Sa<gra8a ,or The 7indrancesK4t S.+atthU the Brah(an Sa9g.ra+a as'ed the Buddha:L PAhy is it) good ;ota(a) ho& does it co(e about that so(eti(es sacred &ords !39 B ha+e long studied are not clear to (e) not to (ention those B ha+e not studiedH 4nd ho& is it too that so(eti(es other sacred &ords that B ha+e not so studied are clear to (e) not to (ention those B ha+e studiedHR PAell) brah(an) &hen a (an d&ells &ith his heart possessed and o+er&hel(ed by sense@ desires) and does not 'no&) as it really is) the &ay o# escape #ro( sense@desires that ha+e arisen)
C#$ ,6 B_) 30: PB# unable to reach higher than the attain(ent o# lo+ing 'indness and attain 4rahantship) then &hen he #alls #ro( this li#e) he reappears in the Brah(a &orld as one &ho &a'es up #ro( sleep$R !34 Pa"igha -here/ =resistance= -as o# solid ob8ects/$ 4nother (eaning o# this &ord is =resent(ent$= !35 %he #irst o# the higher -#or(less/ *hnas -n$ !44/$ !30 %he second o# the higher -#or(less/ *hnas$ !33 Yuani(ity -upekkh/ as an enlighten(ent@#actor -n$ !05/ is here distinguished #ro( eYuani(ity as a B(ahma-vih(a -n$ !09/$ %he di##erence lies in the (ode o# attain(ent$ !38 %he third o# the higher -#or(less/ *hnas$ !39 Mant: =(antras= or) presu(ably) sacred teEts o# the brah(ans$
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then he cannot 'no& or see) as it really is) &hat is to his o&n pro#it) nor can he 'no& and see &hat is to the pro#it o# others) or o# both hi(sel# and others$ %hen e+en sacred &ords he has long studied are not clear to hi() not to (ention those he has studied$ PB(agine) brah(an) a bo&l o# &ater (iEed &ith lac) tur(eric) dar' green or cri(son dye$ B# a (an &ith good eyesight &ere to loo' at the re#lection o# his o&n #ace in it) he &ould not 'no& or see it as it really &as$ Bn the sa(e &ay) brah(an) &hen a (an d&ells &ith his heart possessed and o+er&hel(ed by sense@desiresQ then he cannot 'no& or see) as it really is) &hat is to his o&n pro#it) to the pro#it o# others) to the pro#it o# both$ %hen e+en sacred &ords he has long studied are not clear to hi() not to (ention those he has studied$ P4gain) brah(an) &hen a (an d&ells &ith his heart possessed and o+er&hel(ed &ith ill &illQ then he cannot 'no& or seeQ PB(agine a bo&l o# &ater) heated on a #ire) boiling up and bubbling o+er$ B# a (an &ith good eyesight &ere to loo' at the re#lection o# his o&n #ace in it) he &ould not 'no& or see it as it really &asQ P4gain) brah(an) &hen a (an d&ells &ith his heart possessed and o+er&hel(ed by sloth@ and@torporQ then he cannot 'no& or seeQ PB(agine a bo&l o# &ater co+ered o+er &ith sli(y (oss and &ater@plants$ B# a (an &ith good eyesight &ere to loo' at the re#lection o# his o&n #ace in it) he &ould not 'no& or see it as it really &asQ P4gain) brah(an) &hen a (an d&ells &ith his heart possessed and o+er&hel(ed by &orry@ and@#lurryQ then he cannot 'no& or seeQ PB(agine a bo&l o# &ater ru##led by the &ind) so that the &ater tre(bled) eddied and rippled$ B# a (an &ith good eyesight &ere to loo' at the re#lection o# his o&n #ace in it) he &ould not 'no& or see it as it really &asQ P4gain) brah(an) &hen a (an d&ells &ith his heart possessed and o+er&hel(ed by doubt@ and@&a+eringQ he cannot 'no& or seeQ PB(agine a bo&l o# &ater) agitated) stirred up (uddied) put in a dar' place$ B# a (an &ith good eyesight &ere to loo' at the re#lection o# his o&n #ace in it) he &ould not 'no& or see it as it really &as$ Bn the sa(e &ay) brah(an) &hen a (an d&ells &ith his heart possessed and o+er&hel(ed by doubt@and@&a+eringQ then he cannot 'no& or see) as it really is) &hat is to his o&n pro#it) to the pro#it o# others) to the pro#it o# both$ %hen e+en sacred &ords he has long studied are not clear to hi() not to (ention those he has studied$ But) brah(an) &hen a (an d&ells &ith his heart not possessed) not o+er&hel(ed by sense@desiresQ ill &illQ sloth@and@ torporQ &orry@and@#lurryQ doubt@and@&a+eringQ Kli'e the #i+e bo&ls o# &ater not as pre+iously described) but =clear) li(pid) pellucid) set in the open=LQ then he 'no&s and sees) as it really is) &hat is to his o&n pro#it) to the pro#it o# others) to the pro#it o# both hi(sel# and others$ %hen e+en sacred &ords he has not long studied are clear to hi() not to (ention those he has studied$R S: 40:55

58

2" 5ind'ulness ,'ro/ The Nuns@ LodgingPBn this) ?nanda) a (on' d&ells conte(plating the body) !8" ardent) clearly a&are!81 and (ind#ul) putting aside &orldly desire and de8ection$ !8! 4s he thus d&ells conte(plating the body) so(e bodily ob8ect arises) or physical disco(#ort or (ental dro&siness causes his (ind to &ander to eEternal things$ %hen) ?nanda) that bhi''hu=s attention should be directed to so(e inspiring!82 ob8ect o# thought$ 4s he thus directs it to so(e inspiring ob8ect o# thought) delight springs up in hi($ Ahen he is thus delighted) rapture arises$ Ahen he eEperiences rapture) his body is cal(ed do&n$ Aith body so cal(ed do&n) he eEperiences 8oy$ Being 8oy#ul) his (ind is concentrated$ *e re#lects thus: =%he ai( on &hich B set (y (ind has been achie+ed$ Get (e no& &ithdra& (y (ind K#ro( the inspiring ob8ectL$= So he does so) &ithout starting or continuing the thought@process$!84 4nd he is a&are o# being #ree #ro( initial or sustained thought) in&ardly (ind#ul and 8oy#ul$ KSi(ilarly &ith #eelings) state o# (ind and (ind@ob8ects !85$L PSuch) ?nanda) is the practice #or the direction !80 o# (ind$ 4nd &hat) ?nanda) is the practice #or the non@direction o# (indH P4 (on' &ho does not direct his (ind to eEternal things!83 is a&are: =6y (ind is not directed to eEternal things$= %hen he is a&are: =6y (ind is not concentrated on be#ore or a#ter) !88 it is set #ree and undirected$= 4nd then he is a&are: =B d&ell in conte(plation o# the body) ardent) clearly a&are and (ind#ul$ B a( 8oy#ul$= KSi(ilarly &ith #eelings) state o# (ind and (ind@ ob8ects$L P%his) ?nanda) is the practice #or the non@direction o# (ind$R S: 43:1"

!$e k$nupass$ Aood&ard translates: =d&ells in body conte(plating body -as transient/= -the brac'eted &ords are Aood&ard=s o&n unnecessary addition/ and si(ilarly) e$g$) B$ B$ *orner in her rendering o# the #atipa""hna #utta -6GS 1"/ has: =conte(plating the body in the body$= %hese and other si(ilar renderings are perhaps unnecessarily literal +ersions o# the Pali idio($ But c#$ Co((entary on the SatipaIIh.na Sutta: =Ahy is the &ord body used t&iceH For the sa'e o# an un(iEed deter(ination -o# the ob8ect o# (editation/$ *e -the (editator/ does not conte(plate the #eelings) etc) in -regard to/ the body) but 8ust the body$= !81 #ampa*no$ C#$ n$ !31$ !8! )bhi**hdomanassa$ Aood&ard=s =the de8ection in the &orld &hich arises #ro( co+eting= is another possible rendering -but see \ 49) n$ !!8/$ !82 Pasdan$e$ Aood&ard has =pleasurable= &hich is dangerously a(biguous) e+en though in a note he Yuotes S4 as saying =such as the Buddha$= %he (eaning is =that &hich inspires -#aith) etc$/$= !84 1itakka-vic(a: =initial and sustained thought)= as rendered in the neEt sentence$ !85 %hese are the #our standard ob8ects o# (ind#ulness$ !80 Pa0idh$a$ %he di##erence bet&een the t&o 'inds o# (editation is that bet&een concentration on an ob8ect -samdhi/ and =choiceless a&areness)= &hich is sati$ See n$ !23$ For a #ull account o# this practice) see :yanaponi'a %hera) The :ea(t o7 Buddhist Meditation) Gondon 190!$ !83 Such as the ob8ect pre+iously en+isaged$ S4 says kamma""hna =the (editation ob8ect$= !88 Aood&ard considers that =be#ore= (eans the practice) and =a#ter= (eans its goal) i$e$) :ibb.na$ 6ore probably it (eans 'eeping his (ind in the present (o(ent) d&elling neither on the past nor on the #uture$

!8"

59

2% (bligation ,PIi/okkhaK4 certain (on' said to the Buddha:L PBt &ould be &ell #or (e) Gord) i# the Blessed One &ould teach (e brie#ly a doctrine so that ha+ing heard it B (ight d&ell alone) in seclusion) un&earied) ardent and resolute$R PAell then) (on') you should puri#y the rudi(ents o# s'ill$ 4nd &hat are the rudi(ents o# s'illH PBn this) (on') you (ust d&ell restrained according to the restraint o# the Obligations) !89 ha+ing per#ected the scope o# your practice) !9" a&are o# danger in the slightest #aults) underta'ing the precepts and training yoursel# in the($!91 P*a+ing done this) then) (on') &ith (orality !9! as your support) established in (orality) you (ust practise the #our #oundations o# (ind#ulness$ Ahich #ourH PBn this) (on') you (ust d&ell in conte(plation o# bodyQ #eelingsQ (indQ (ind@ob8ects) ardent) clearly a&are) (ind#ul) ha+ing got rid o# &orldly longing and depression$ P%hen) (on') &hen) &ith (orality as your support) established in (orality) you ha+e culti+ated the #our #oundations o# (ind#ulness) then you &ill obtain by night and by day that hoped@#or increase in s'illed states) &hich &ill not decline$R K1elighted) the (on' practised as instructed and) in due course) beca(e an 4rahant$L S: 43:40

2! The Brah/an AEEbha

K4t S.+atthU the Brah(an >DD.bha said to the Buddha:L P%here are these #i+e sense #aculties) good ;ota(a) o# di##erent spheres) di##erent action) and they do not share in each other=s sphere o# action$ Ahich #i+eH %he sense o# sight) hearing) s(elling) tasting and touching$ !92 4s these #i+e #aculties are o# di##erent scope and range) and do not share in each other=s sphere o# action) &hat is their resort)!94 and &ho pro#its #ro( their co(bined acti+ityHR!95 P%here are) brah(an) these #i+e sense@#acultiesQ &hich do not share in each other=s sphere o# action$ 6ind is their resort) and it is (ind that pro#its #ro( their co(bined acti+ity$R PBut) good ;ota(a) &hat is (ind=s resortHR
Ptimokkha) the (onastic code o# conduct) no& enshrined in the !!3 rules &hich are recited #ortnightly$ !9" ?c(a-goca(a-sampanno) i$e$) =ha+ing per#ected the training up to the stage you ha+e reached$= !91 Ceading &ith Aood&ard sikkhhi =train yoursel#= -i(perati+e/ instead o# Feer=s sikkhasi$ !9! #la: =disciplined beha+iour$= !92 %hese are) o# course) the #i+e senses recognised in the Aest) to &hich Buddhis( adds (ind as the siEth$ !94 Pa"isa(a0a%$ =Cesort= is a so(e&hat desperate atte(pt -a#ter Aood&ard/ to #ind an eYui+alent$ Probably not #ro( sa(a0a =re#uge= but #ro( sa(ati -P 1/ in the sense o# =re#erring bac'$= Aood&ard re#ers to 1: 2$1$!8 -#inal +erse/ -[Dialogues B) 1!!n$/$ %he &ord is rendered =repository= by B$ B$ *orner at 6GS 42 -S B 255/$ Bn a so(e&hat si(ilar conteEt in 6: 44) pa"ibhga -=counterpart=: B$ B$ *orner) 6GS B p$ 203/ is used$ !95 4t #irst glance one (ight suppose that >DD.bha &as either thin'ing in ter(s o# a =sel#= or trying to trap the Buddha into ad(itting the eEistence o# one) but since &e learn that he &as an angmin -n$ 2""/) this is not so$ C#$ \ 20$
!89

0"

P6ind=s resort) brah(an) is (ind#ulness$R!90 P%hen) good ;ota(a) &hat is the resort o# (ind#ulnessHR!93 P%he resort o# (ind#ulness) brah(an) is liberation$R P%hen) good ;ota(a) &hat is the resort o# liberationHR P%he resort o# liberation is :ibb.na$R P%hen) good ;ota(a) &hat is the resort o# :ibb.naHR P%hat Yuestion goes too #ar brah(an$ :o ans&er can enco(pass it$ %he ai( o# the holy li#e) brah(an) is i((ersion!98 in :ibb.na) it has :ibb.na #or its #inal end) :ibb.na #or its conclusion$R %he Brah(an >DD.bha &as delighted &ith the &ords o# the Blessed One and re8oiced in the($ *e rose) saluted the Blessed One and departed$ :ot long a#ter his departure the Blessed One said to the (on's: P6on's) i(agine a house or a pa+ilion &ith a pea'ed roo#) &ith a &indo& to the east$ Ahen the sun rises and its rays stri'e through the &indo&) &hat do they rest onHR POn the &estern &all) Gord$R P5ust so) (on's) the #aith o# the Brah(an >DD.bha is settled on the %ath.gata) rooted in hi() established in hi($ Bt is strong) and cannot be uprooted by any recluse or brah(an) de+a or 6ara) Brah(a or anyone else in the &orld$ P6on's) i# the Brah(an >DD.bha &ere to die no&) !99 there is no #etter to bind the Brah(an >DD.bha and cause hi( to return to this &orld$R2"" S: 48:4!

20 In the ?oot
P5ust as (on's) all the #oot@characteristics o# all 8ungle creatures 2"1 are co(bined in the elephant=s and the elephant=s #oot is rec'oned chie# o# the( in siZe) so too) (on's) o# all the

%his (ay in e##ect be a play on &ords) since pa"isa(a0a% here can &ell be ta'en as =protection)= i$e$) di##erently deri+ed #ro( that in n$ !94$ So(ething o# the e##ect could be achie+ed by rendering abo+e: =to &hat -or &ho(/ do the #aculties (epo(tH) and here: =to &hat -&ho(/ does (ind (eso(t -#or protection/H= !93 *ere rather in the sense o# n$ !94$ C#$ the discussion by 6rs Chys 1a+ids in BP ) introduction) p$ lEEE+ii$ !98 %he =i((ersion= is o# course (etaphorical) since there is nothing) and nobody) that =enters= :ibb.naS Ae (ay co(pare the &ell@'no&n concluding line o# Sir d&in 4rnold=s The 6ight o7 )sia: !99 Aood&ard translates too literally =&ere to (a'e an end)= &hich suggests suicide$ %his is not i(plied by kla% ka(e$$a) &hich is (erely an idio(atic eEpression #or dying$ 2"" %his (eans that he is an angmin or =:on@Ceturner= &ho) ha+ing destroyed the #i+e lo&er #etters -see ,ol$ B) n$ 82/) &ill not return to this &orld$ 2"1 Ce+erting to *angalna% in Feer=s teEt) as opposed to Aood&ard=s =creatures as roa( about= based a dubious *a8gamna% -#or cankamna%/ o# so(e 6SS$

!90

01

ele(ents2"! that conduce to enlighten(ent the #aculty o# &isdo( 2"2 is rec'oned their chie# as regards the attain(ent o# enlighten(ent$ P4nd &hich are those ele(ents that conduce to enlighten(entH %he #aculty o# #aith) (on's) conduces to enlighten(ent) the #aculties o# energy) (ind#ulness) concentration and &isdo( conduce to enlighten(ent$ P5ust as) (on's) all the #oot@characteristics o# all 8ungle creatures are co(bined in the elephant=s #oot and the elephant=s #oot is rec'oned chie# o# the( in siZe) so too) (on's) o# all the ele(ents that conduce to enlighten(ent the #aculty o# &isdo( is rec'oned chie# as regards the attain(ent o# enlighten(ent$R S: 48:54

21 Sarakni ,Who Took to .rinkK4t <apila+atthuL :o& at that ti(e Sara'.ni the Sa'yan) &ho had died) &as proclai(ed by the Blessed One to be a Strea(@Ainner) not sub8ect to rebirth in states o# &oe) assured o# enlighten(ent$ 4t this) a nu(ber o# the Sa'yans) &hene+er they (et each other or ca(e together in co(pany) &ere indignant and angry) and said scorn#ully: P4 #ine thing) a (ar+ellous thingS :o&adays anyone can beco(e a Strea(@Ainner) i# the Blessed One has proclai(ed Sara'.ni &ho died to be Strea(@AinnerQ assured o# enlighten(entS Ahy) Sara'.ni #ailed in his training and too' to drin'SR K6ah.n.(a the Sa'yan reported this to the Buddha &ho said:L P6ah.n.(a) a lay@#ollo&er &ho has #or a long ti(e ta'en re#uge in the Buddha) the 1ha((a and the SanghaOho& could he go to states o# &oeH K4nd this can be truly said o# Sara'.ni the Sa'yan$L *o& could he go to states o# &oeH P6ah.n.(a) ta'e the case o# a (an endo&ed &ith un&a+ering de+otion to the Buddha) declaring =*e is the Blessed OneQ)= 2"4 the 1ha((aQ the SanghaQ *e is 8oyous and s&i#t in &isdo() one &ho has gained release$2"5 By the destruction o# the can'ers he has by his o&n realisation gained the can'erless heart=s release) the release through &isdo() in this +ery li#e) and abides in it$ %he (an is entirely released #ro( the hell@state) #ro( rebirth as an ani(al) 2"0 he is #ree #ro( the real( o# hungry ghosts) #ully #reed #ro( the do&n#all) the e+il &ay) #ro( states o# &oe$ P%a'e the case o# another (an$ *e is endo&ed &ith un&a+ering de+otion to the BuddhaQ the 1ha((aQ the SanghaQ he is 8oyous and s&i#t in &isdo( but has not gained release$

Padni lit$ =#eet= is an untranslatable pun$ Pada% =#oot= has e+en (ore (etaphorical (eanings in Pali than the nglish &ord: see P 1$ 2"2 Paind(i$a$ %he #i#th o# the #i+e =spiritual #aculties=: 1$ #aith -saddh/) !$ energy -+i(i$a/) 2$ (ind#ulness -sati/) 4$ concentration -samdhi/) 5$ &isdo( -pa/$ See B1 s$+$ ind(i$a and also ind(i$a-samatta$ Bt &ill be noticed that these #i+e partly o+erlap &ith the se+en bo**ha8gas -n$ !0"/$ 2"4 %hese are) o# course) the standard #or(ulations #or re#erring to the Buddha) 1ha((a and Sangha$ %hey see( to #it a&'&ardly into the conteEt here and (ay ha+e been interpolated$ 2"5 %hese ter(s are used o# S.riputta at S: !$9 -not translated here/$ C#$ the distinction bet&een di##icult and easy progress in ,6 __B) 113$ 2"0 %heosophists and others (aintain that rebirth as an ani(al) a#ter a hu(an eEistence) is i(possible$ %his +ie& is not supported by the Buddhist teEts o# any school$

2"!

0!

*a+ing destroyed the #i+e lo&er #etters)2"3 he is reborn spontaneously2"8 &here he &ill attain :ibb.na &ithout returning #ro( that &orld$ %hat (an is entirely released #ro(Q states o# &oe$ P%a'e the case o# another (an$ *e is endo&ed &ith un&a+ering de+otion to the Buddha) the 1ha((a) the Sangha$ But he is not 8oyous in &isdo( and has not gained release$ Wet by destroying three #etters2"9 and &ea'ening lust) hatred and delusion) he is a Once@returner) &ho &ill return once (ore to this &orld and put an end to su##ering$ %hat (an is entirely #reed #ro(Q states o# &oe$ P%a'e the case o# another (an$ *e is endo&ed &ith un&a+ering de+otion to the Buddha) the 1ha((a) the Sangha$ But he is not 8oyous in &isdo( and has not gained release$ Wet by destroying three #etters he is a Strea(@Ainner) not sub8ect to rebirth in states o# &oe) assured o# enlighten(ent$ %hat (an is entirely #reedQ #ro( states o# &oe$ P%a'e the case o# another (an$ *e is not e+en endo&ed &ith un&a+ering de+otion to the Buddha) the 1ha((a) the Sangha$ *e is not 8oyous and s&i#t in &isdo( and has not gained release$ But perhaps he has these things: the #aculty o# #aith) o# energy) o# (ind#ulness) o# concentration) o# &isdo($ 4nd the things proclai(ed by the %ath.gata are (oderately appro+ed by hi( &ith insight$ %hat (an does not go to the real( o# hungry ghosts) to the do&n#all) to the e+il &ay) to states o# &oe$ P%a'e the case o# another (an$ *e is not e+en endo&ed &ith un&a+ering de+otion to the Buddha) the 1ha((a) the Sangha$ *e is not 8oyous and s&i#t in &isdo( and has not gained release$ But he has 8ust these things: the #aculty o# #aith) o# energy) o# (ind#ulness) o# concentration) o# &isdo($ Wet i# he has (erely #aith) (erely a##ection #or the %ath.gata) that (an) too) does not go toQ states o# &oe$21" PAhy) 6ah.n.(a) i# these great sal trees could distinguish &hat is &ell spo'en #ro( &hat is ill spo'en) B &ould proclai( these great sal trees to be Strea(@AinnersQ bound #or enlighten(ent) ho& (uch (ore so then Sara'.ni the Sa'yanS 6ah.n.(a) Sara'.ni the Sa'yan #ul#illed the training at the ti(e o# death$=211 S: 55:!4

22 Wordy War'are
P6on's) do not &age &ordy &ar#are) saying: =Wou don=t understand this 1ha((a and discipline) 5 understand this 1ha((a and discipline=T =*o& could you understand itH Wou ha+e #allen into &rong practices: 5 ha+e the right practice=T =Wou ha+e said a#ter&ards &hat you
C#$ n$ 2""$ %his is the angmin or =:on@Ceturner$= B$e$) not born #ro( a &o(b by spontaneously arising in another &orld -in this case the =Pure 4bodes= -suddhvs/) &here they &ill attain to #inal release &ithout returning to this &orld/$ 2"9 %hese are the #irst three o# the #i+e lo&er #etters - o(ambhgi$a-sa%$o*anni ,ol$ B) n$ 82/) i$e$) sakk$adi""hi =personality@+ie&= or belie# in a per(anent) really eEisting sel#T vicikicch =doubt= -once the =personality@+ie&= has been shattered) there can be no #urther #unda(ental doubt about the 1ha((a/T and slabbata-pa(msa =attach(ent to +irtues and +o&s= -sla ` vata/$ Bt is note&orthy that e+en at this -second/ stage on the Path) sensuality -kma(ga/ and ill &ill -v$pda/) the #ourth and #i#th #etters) are only &ea'ened but not destroyed$ %heir destruction is) ho&e+er) ine+itable$ 21" 4n encouraging (essage #or (anyS C#$ the end o# 6: !!) and also the char(ing i(age o# the ne&@ born cal# in 6: 24$ %he Co((entary -64/ to 6: !! says such people are ter(ed =lesser strea(@&inners= -c&lasotpanna/$ %his ter( is discussed in ,6 _B_) !3$ %he stress laid here on the i(portance o# #aith is interesting in +ie& o# later de+elop(ents such as the Pure Gand Schools -e$g$) 5odo@Shishu or =Shin@ Buddhis(= in 5apan/$ 211 Sara'.ni in #act beca(e a Strea(@&inner at the (o(ent o# death$
2"8 2"3

02

should ha+e said #irst) and you ha+e said #irst &hat you should ha+e said a#ter&ards=T 21! =Ahat 5 say is consistent) &hat you say isn=t=T =Ahat you ha+e thought out #or so long is entirely re+ersed=T =Wour state(ent is re#uted=T =Wou are tal'ing rubbishS=T =Wou are in the &rong=T =;et out o# that i# you canS= PAhy should you not do thisH Such tal') (on's) is not related to the goal) it is not #unda(ental to the holy li#e) does not conduce to disenchant(ent) dispassion) cessation) tranYuillity) higher 'no&ledge) enlighten(ent or to :ibb.na$ Ahen you ha+e discussions) (on's) you should discuss Su##ering) the 4rising o# Su##ering) its Cessation) and the path that leads to its Cessation$ Ahy is thatH Because such tal' is related to the goalQ it conduces to disenchant(entQ to :ibb.na$ %his is the tas' you (ust acco(plish$R S: 50:9

23 Kno*ledge
%hose &ho 'no& not su##ering) :or ho& su##ering co(es to be) :or yet ho& all such su##ering %o a #inal end is brought) %hey do not 'no& the Path Geading to its cal(ing do&n) Cannot #ind the heart=s release Cannot be by &isdo( #reed) Aith no chance to (a'e an end) %o birth and ageing they=re conde(ned$ %hose &ho do 'no& su##ering) 4nd ho& su##ering co(es to be) <no& too ho& all such su##ering %o a #inal end is brought) %hey &ho 'no& the Path indeed Geading to its cal(ing do&n) %hey can #ind the heart=s release) %hey can be by &isdo( #reed$ %hey 'no& ho& to (a'e an end) %o birth and ageing no (ore bound$ S: 50:!!

2# The Sisa> Lea8es !"!

4t one ti(e the Blessed One &as staying at <osa(bi in SiJsap. ;ro+e$ %hen the Blessed One) ta'ing a #e& SiJsap. lea+es in his hand) said to the (on's: PAhat do you thin') (on'sH Ahich are the (ore nu(erous) the #e& lea+es B ha+e here in (y hand) or those up in the trees o# the gro+eHR PGord) the Blessed One is holding only a #e& lea+es: those up in the trees are #ar (ore nu(erous$R
21! 212

=Wou are putting the cart be#ore the horseS= %he siJsap.) a tall and beauti#ul tree) is Dalbe(gia sisu also 'no&n as the 4so'a tree$

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PBn the sa(e &ay) (on's) there are (any (ore things that B ha+e #ound out) but not re+ealed to you$214 Ahat B ha+e re+ealed to you is only a little$ 4nd &hy) (on's) ha+e B not re+ealed itH PBecause) (on's) it is not related to the goal) it is not #unda(ental to the holy li#e) does not conduce to disenchant(ent) dispassion) cessation) tranYuillity) higher 'no&ledge) enlighten(ent or :ibb.na$ %hat is &hy B ha+e not re+ealed it$ 4nd &hat) (on's) ha+e B re+ealedH PAhat B ha+e re+ealed is: =%his is Su##ering) this is the 4rising o# Su##ering) this is the Cessation o# Su##ering) and this is the Path that leads to the Cessation o# Su##ering$= 4nd &hy) (on's) ha+e B re+ealed itH
%his #a(ous saying has been ta'en to 8usti#y the doctrines o# +arious 6ah.y.na schools) %heosophy and so on$ Ahile it (ay do so in (any cases) the real (eaning is so(e&hat di##erent$ %he Buddha &as naturally a&are o# (any things) un'no&n to others) &hich he did not dee( it necessary to teach #or the gaining o# enlighten(ent$ Ae can accept) e+en &ithout interpreting #ull enlighten(ent +ulgarly as =o(niscience)= that the Buddha &as at least potentially a&are o# &hate+er he &ished or needed to 'no&$ *e 'ne& precisely &hich religious and philosophical doctrines that &ere or (ight be propounded &ere -a/ true and -b/ conduci+e to enlighten(ent$ *e borro&ed nothing) as such) #ro( pre+ious syste(s because he did not need to) but he ga+e his appro+al to &hate+er con#or(ed to these criteria$ =%he de&drop slips into the shining sea$= Bt has occasionally been urged that i# the Buddha &as really all@enlightened) he (ust ha+e been able to #oresee (odern scienti#ic disco+eries$ Bn #act) he probably could ha+e done so) but that &as not his tas') and he &ill certainly ha+e been (ore a&are than such critics o# the dangers inherent in (odern disco+eries) &ith their po&er not only to destroy but also to corrupt$ 4s a (atter o# #act he did not e+en utilise a +ery basic technical de+ice &hich &as 'no&n in his ti(eOthe art o# &riting$ *e clearly pre#erred that his teachings should be preser+ed orally by those atte(pting to practise the( and indeed the oral tradition has continued to this day$ -C#$ %$A$ Chys 1a+ids) Buddhist 5ndia) Gondon 19"2) pp$ 1"3##$/$ %here is) ho&e+er) one =(odern science= &hich the Buddha not only anticipated but #ar surpassed: psychology$ %he superiority o# Buddhist psychological insights to the #indings o# the Aest can be readily +eri#ied -so(e eEa(ples can be #ound in this 4nthology/$ C#$ :yanaponi'a %hera )bhidhamma #tudies -BPS 1905/) and 1ouglas 6$ Burns) Buddhist Meditation and Depth Ps$cholog$ -A* 88M89/$ Ae (ay co(pare the saying Yuoted here &ith another) no less #a(ous one occurring at S: 43$9 -not included in this 4nthology/ as &ell as in the Mahpa(inibbna #utta) Dial$ 10) BB) !5 -[ 1 ii) 1""/: Desito ?nanda ma$ dhammo ananta(a% abhi(a% katv natth?nanda Tathgatassa dhammesu ca(i$amu""hi =B ha+e taught 1ha((a) ?nanda) (a'ing no =inner= and =outer=: the %ath.gata has no =teacher=s #ist= in respect o# the doctrines$= %here is) o# course) no contradiction bet&een the t&o state(ents) &hich in #act point once again to the (iddle &ay bet&een the eEtre(es$ Both eYually i(ply that) &hate+er else the Buddha (ay ha+e been a&are o# about the &orld) he taught 8ust &hat &as needed #or the gaining o# enlighten(ent) holding bac' nothing) but re#raining #ro( i(parting irrele+ant in#or(ation$ 4s the li#e o# the (on's &as pared do&n to essentials) so &as the teaching$ Bt is #air to suggest that here) in the Pali Canon) &e ha+e the Buddhist teaching presented in its purest and si(plest #or() in the &ords o# the %eacher hi(sel#$ %his state(ent is not (eant to be in any &ay pole(ical) or to clai( that doctrines de+eloped in the later) so@called 6ah.y.na schools are necessarily &rong$ Cecent research) indeed) has conclusi+ely sho&n that the ger( o# (any such doctrines can be traced bac' to the Pali Canon$ For instance) there is little real con#lict bet&een the ideas eEpressed by :.g.r8una) #ounder o# the 6adhya(i'a school) and the %hera+.da -a school &ith &hich he &as al(ost certainly entirely unacYuainted/$ Gi'e&ise) &hile the proposition recently put #or&ard that aen is the =%hera+.da o# 5apan= can scarcely be literally (aintained) the idea ne+ertheless contains a strong ele(ent o# truth) since aen +isibly represents an e##ort to rid later Buddhis( o# so(e o# the accretions that had tended to obscure the original (essage$ aen) too) inclines (ore to so(ething li'e the 4rahant ideal o# %hera+.da than to that o# the Bodhisatt+a$ On the other hand) it should not be o+erloo'ed that the Bodhisatt+a career is one that is open to #ollo&ers o# the %hera+.da school -c#$ n$ 51 and the &or' o# Bhi''hu Bodhi there (entionedT also the ,en$ A$ C.hula=s Hen and the Taming o7 the Bull -Bed#ord 1938/$
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PBecause this is related to the goal) #unda(ental to the holy li#e) conduces to disenchant(ent) dispassion) cessation) tranYuillity) higher 'no&ledge) enlighten(ent and :ibb.na) there#ore B ha+e re+ealed it$ P%here#ore) (on's) your tas' is to learn: =%his is Su##ering) this is the 4rising o# Su##ering) this is the Cessation o# Su##ering) this is the Path that leads to the Cessation o# Su##ering$= %hat is your tas'$R S: 50:21

4nd) as indicated in n$ 21") e+en the apparently eEtre(ist Pure Gand schools &ith their e(phasis on #aith recei+e rather (ore support #ro( the Pali Canon than is so(eti(es thought$ Bn this conteEt <$ 6iZuno) P(imitive Buddhism) transl$ <$ Wa(a(oto -Oya(a 1909/ is o# interest$ Finally) in connection &ith the relation o# =Buddhis( and Science)= the &ise &ords o# an 4(erican astronaut) d 6itchell) in a %, progra((e (ay be Yuoted$ *e said: PScience is a (ethodology$ 4s a belie# syste() it is disastrous$R Buddhis() it (ay be urged) is a spiritual (ethodology analogous to that o# physical science) &hich (a'es the acceptance o# an$ pure =belie# syste(= super#luous$

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Abbre8iations
4: 1: 1hp 6: S: ,6 49guttara :i'.ya 1Ugha :i'.ya 1ha((apada 6a88hi(a :i'.ya SaJyutta :i'.ya 1isuddhimagga by Bhadant.cariya Buddhaghosa

-For all o# the abo+e) see Cussell Aebb) )n )nal$sis o7 the Pali Canon -A* !13X!!") 1935//

&o//entaries
1hp 4 64 S4 Co((entary -)""hakath/ on 1hp Co((entary -)""hakath/ on 6: Co((entary -4IIha'ath./ on S: -[ S.ratthapa'.sinU/

-For these see Ga'sh(i C$ ;oonese'ere) Buddhist Commenta(ial 6ite(atu(e -A* 112X114) 1903//

Translations
1ial <S PP Dialogues o7 the Buddha -2 +ols$/ -[1:/ -SBB/ !ind(ed #a$ings -5 +ols$/ B@BB by 6rs C$ 4$ F$ Chys 1a+ids) BBB@, by F$ G$ Aood&ard -[S:/ -P%S/ The Path o7 Pu(i7ication -[,6/ by ,en$ N.Da(oli -Colo(bo 1950/

5iscellaneous
B1 BP BPS B P 1 P%S SBB A* Buddhist Dictiona($ by ,en$ :yanatilo'a -!nd ed$ by ,en$ :yanaponi'a) Colo(bo 193!/ Buddhist Ps$chological .thics -[ 1ha((asa9gaDU KBoo' 1 o# 4bhidha((a PiIa'aL transl$ by 6rs Chys 1a+ids) P%S 19"") 1934/ Buddhist Publication Society -<andy/ .nc$clopaedia o7 Buddhism Colo(bo 1901 -in progress/ Pali .nglish Dictiona($ -P%S/ Pali %eEt Society Sacred Boo's o# the Buddhists -series continued by P%S/ Aheel Publications -BPS/

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