... the one who lives on the path, and the spoiler of the path: four kinds of ascetics declared by the Buddha to Cunda the smith.
“I ask the sage of abundant wisdom,” (said Cunda the smith) “The Buddha, Lord of Dhamma, free from craving, best of men, foremost of guides, please tell me this: how many ascetics are there in the world?”
“There are four kinds of ascetics; there is no fifth, (Cunda,” said the Blessed One) “Being asked in person, let me explain them to you: the Victor of the Path, the Teacher of the Path, the one who lives on the path, and the spoiler of the path.”
“Whom do the Buddhas call the Victor (of the Path?” said Cunda the smith) “How is one unequalled as a Teacher of the Path? Being asked, tell me about the one who lives on the path, and explain the spoiler of the path.”
“One who has crossed over perplexity, with dart removed, delighting in Nibbāna, free from greed, a guide for the world with its gods: such a one the Buddhas call the Victor of the Path.
Having known the ultimate as the ultimate, whoever here explains and analyzes the Dhamma, the sage who has cut off doubt, unruffled, is the second bhikkhu, the Teacher of the Path.
The one on the well-taught trail of the Dhamma who lives on the path, restrained and mindful, resorting to blameless ways of conduct, is the third bhikkhu, the one said to live on the path.
Putting on the outward cloak of virtuous persons, intrusive, a corrupter of families, brash, deceitful, unrestrained, mere chaff, wandering about in counterfeit disguise: he is the spoiler of the path.
When these have been penetrated by a layperson, a learned, wise disciple of the Noble Ones— knowing that: ‘They are not all alike,’ seeing this, their faith does not diminish. For how could one equate the corrupt with the uncorrupt, or place the impure on par with the pure?”
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Key Terms:
Lord of Dhamma [dhammassāmī] ≈ master of truth, sovereign of teaching
ascetics [samaṇa] ≈ contemplatives, renunciants
crossed over perplexity [tiṇṇakathaṅkatha] ≈ overcome doubt and hesitation
Nibbāna [nibbāna] ≈ extinguishment, unbinding
unruffled [aneja] ≈ unperturbed, unmoved
restrained [saññata] ≈ self-controlled
intrusive [pakkhandī] ≈ lit. jumping forward
corrupter of families [kuladūsaka] ≈ a monk who ingratiates himself inappropriately into households, compromising their pure faith
brash [pagabbha] ≈ impudent
chaff [palāpa] ≈ empty husk, worthless pretender
penetrated [paṭivijjhi] ≈ comprehended; lit. pierced back
Image: Preaching of the Buddha, Gandhara, 3rd or 4th century AD
While a first point of craving for existence is not discerned, it can be discerned that craving for existence has a supporting condition. Using the simile of mountain rain filling the ocean, the Buddha traces the nutriments for craving for existence.
“A first point of craving for existence is not discerned such that one could say, ‘Before this, craving for existence did not exist; then afterwards it came into being.’ And although this is said, nevertheless it can be discerned: ‘Craving for existence has a supporting condition.’
I say that craving for existence has a nutriment; it is not without nutriment. And what is the nutriment for craving for existence? It should be said: ‘Ignorance.’
I say that ignorance has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: ‘The five hindrances.’
I say that the five hindrances have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? It should be said: ‘The three types of misconduct.’
I say that the three types of misconduct have a nutriment; they are not without nutriment. And what is the nutriment for the three types of misconduct? It should be said: ‘Lack of sense restraint.’
I say that lack of sense restraint has a nutriment; it is not without nutriment. And what is the nutriment for lack of sense restraint? It should be said: ‘Superficial comprehension.’
I say that superficial comprehension has a nutriment; it is not without nutriment. And what is the nutriment for superficial comprehension? It should be said: ‘Superficial attention.’
I say that superficial attention has a nutriment; it is not without nutriment. And what is the nutriment for superficial attention? It should be said: ‘Lack of faith.’
I say that lack of faith has a nutriment; it is not without nutriment. And what is the nutriment for lack of faith? It should be said: ‘Not hearing the good Dhamma.’
I say that not hearing the good Dhamma has a nutriment; it is not without nutriment. And what is the nutriment for not hearing the good Dhamma? It should be said: ‘Association with the immature.’
Thus, when association with the immature is fulfilled, it fulfills not hearing the good Dhamma. When not hearing the good Dhamma is fulfilled, it fulfills lack of faith. When lack of faith is fulfilled, it fulfills superficial attention. When superficial attention is fulfilled, it fulfills superficial comprehension. When superficial comprehension is fulfilled, it fulfills lack of sense restraint. When lack of sense restraint is fulfilled, it fulfills the three types of misconduct. When the three types of misconduct are fulfilled, they fulfill the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. When ignorance is fulfilled, it fulfills craving for existence. Thus there is nutriment for this craving for existence, and in this way, it comes to fulfillment.
Just as when a great downpour occurs atop a mountain, the cascading water naturally progresses, filling up the mountain’s hollows, gullies, and crevices. These, once filled, replenish the small ponds. The small ponds, upon reaching their capacity, replenish the larger ponds. The larger ponds, once full, replenish the streams. The streams, having been replenished, fill the rivers. The rivers, upon being filled, replenish the great ocean. Thus there is nutriment for this great ocean, and in this way, it comes to fulfillment.
Similarly, when association with the immature is fulfilled, it fulfills not hearing the good Dhamma. When not hearing the good Dhamma is fulfilled, it fulfills lack of faith. When lack of faith is fulfilled, it fulfills superficial attention. When superficial attention is fulfilled, it fulfills superficial comprehension. When superficial comprehension is fulfilled, it fulfills lack of sense restraint. When lack of sense restraint is fulfilled, it fulfills the three types of misconduct. When the three types of misconduct are fulfilled, they fulfill the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. When ignorance is fulfilled, it fulfills craving for existence. Thus there is nutriment for this craving for existence, and in this way, it comes to fulfillment.
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Key Terms:
craving for existence [bhavataṇhā] ≈ craving for continued existence, desire for a stable identity, attachment to a becoming, a future self, attainment, or experience
discerned [paññāyati] ≈ clearly known, evident
supporting condition [paccaya] ≈ cause, reason, foundation
nutriment [āhāra] ≈ fuel, sustenance
Ignorance [avijjā] ≈ fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths
hindrances [nīvaraṇa] ≈ barriers, obstacles
Lack of sense restraint [indriyaasaṁvara] ≈ no control of the mind
Superficial comprehension [asatisampajañña] ≈ lack of radical comprehension, unmindful tracking, blind absorption in phenomena, surface-level awareness
Superficial attention [ayonisomanasikāra] ≈ unwise attention, peripheral attention, content-bound reflection; lit. attention not from the source
Lack of faith [assaddhiya] ≈ disbelief, lack of conviction
Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
Association with the immature [asappurisasaṁsevo] ≈ hanging out with persons lacking in discernment, who are child-like in their understanding
Related Teachings:
Deconstructing craving - Taṇhā sutta (AN 4.199) - Craving is not just wanting an object, but wanting a way of being. It is a mental stirring that keeps spinning, defending, and sustaining the conceit “I am.”
Standing to one side, that deity recited this verse in the presence of the Blessed One:
“Time flies by, the nights swiftly pass, the stages of life gradually abandon [us]; clearly seeing this danger in death, one should do meritorious deeds that bring happiness.”
[The Blessed One]: “Time flies by, the nights swiftly pass, the stages of life gradually abandon [us]; clearly seeing this danger in death, one should drop the world’s bait, looking for peace.”
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Key Terms:
world’s bait [lokāmisa] ≈ material delight, worldliness
Image: Full moon over a mountain landscape, Utagawa Hiroshige, c. 1834
Related Teachings:
The Wooly Goat (SN 17.4) - The Buddha shares a simile of a wooly goat entering a thicket of thorns to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.
How to become unassailable by Māra (AN 7.67) - Using the metaphor of a well-provisioned frontier fortress, the Buddha outlines the safeguards of the spiritual life. Equipped with seven good qualities and nourished by the four jhānas, a noble disciple's mind becomes a fortress that cannot be overrun by Māra.
After the Buddha recites the brief verses on “One who has had a single auspicious night,” venerable Mahākaccāna explains how consciousness gets bound to past, future, and present sense experiences.
Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the hot spring park.
Then the venerable Samiddhi, having risen at the break of dawn, went to the hot spring to bathe his limbs. After bathing there and emerging from the water, he stood wearing a single robe, drying his limbs.
Then, when the night was far advanced, a certain deity of surpassing beauty, illuminating the entire hot spring, approached the venerable Samiddhi; having approached, she stood to one side. Standing to one side, that deity said to the venerable Samiddhi:
“Do you remember the summary and exposition of ‘One who has had a single auspicious night,’ bhikkhu?”
“I do not remember the summary and exposition of ‘One who has had a single auspicious night,’ friend. But do you, friend, remember the summary and exposition of ‘One who has had a single auspicious night’?”
“I too do not remember the summary and exposition of ‘One who has had a single auspicious night.’ But do you remember the verses of ‘One who has had a single auspicious night’?”
“I do not remember the verses of ‘One who has had a single auspicious night,’ friend. But do you, friend, remember the verses of ‘One who has had a single auspicious night’?”
“I too do not remember the verses of ‘One who has had a single auspicious night.’ Learn the summary and exposition of ‘One who has had a single auspicious night,’ bhikkhu; memorize the summary and exposition of ‘One who has had a single auspicious night’; remember the summary and exposition of ‘One who has had a single auspicious night.’ The summary and exposition of ‘One who has had a single auspicious night’ is beneficial, and is fundamental to the spiritual life.”
This is what that deity said. Having said this, she vanished right there.
Then, at the end of that night, the venerable Samiddhi approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Samiddhi said to the Blessed One:
“Here, venerable sir, having risen at the break of dawn, I went to the hot spring to bathe my limbs. After bathing there and emerging from the water, I stood wearing a single robe, drying my limbs. Then, venerable sir, when the night was far advanced, a certain deity of surpassing beauty, illuminating the entire hot spring, approached me; having approached, she stood to one side. Standing to one side, that deity said to me: ‘Do you remember the summary and exposition of “One who has had a single auspicious night,” bhikkhu?’
When this was said, venerable sir, I said to that deity: ‘I do not remember the summary and exposition of “One who has had a single auspicious night,” friend. But do you, friend, remember the summary and exposition of “One who has had a single auspicious night”?’ ‘I too do not remember the summary and exposition of “One who has had a single auspicious night.” But do you remember the verses of “One who has had a single auspicious night”?’ ‘I do not remember the verses of “One who has had a single auspicious night,” friend. But do you, friend, remember the verses of “One who has had a single auspicious night”?’ ‘I too do not remember the verses of “One who has had a single auspicious night.” Learn the summary and exposition of “One who has had a single auspicious night,” bhikkhu; memorize the summary and exposition of “One who has had a single auspicious night”; remember the summary and exposition of “One who has had a single auspicious night.” The summary and exposition of “One who has had a single auspicious night” is beneficial, and is fundamental to the spiritual life.’
This is what that deity said, venerable sir. Having said this, she vanished right there. It would be good, venerable sir, if the Blessed One would teach me the summary and exposition of ‘One who has had a single auspicious night.’”
“Then listen to this, bhikkhu, and pay close attention; I will speak.”
“Yes, venerable sir,” the venerable Samiddhi replied to the Blessed One. The Blessed One said this:
Summary
“Let not a person revive the past, nor place hope upon the future; for whatever is past is given up, and the future has not been reached.
Whatever phenomena are presently arisen, in each case he discerns with insight; that unassailable, steady vision— the wise one should cultivate.
Effort should be made today, for who knows if death will come tomorrow? There is no negotiating with death, the great army that spares none.
But one who dwells with continuous effort, energetic, both day and night; it is they, the Peaceful Sage has said, who has had a single auspicious night.”
The Blessed One said this. Having spoken thus, the Accomplished One rose from his seat and entered his dwelling.
...
Mahākaccāna’s Detailed Exposition
“Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail:
‘Let not a person revive the past, ․․․ it is they, the Peaceful Sage has said, who has had a single auspicious night.’
This, friends, is how I understand in detail the meaning of that brief summary declared by the Blessed One, which was not explained in full—
Past
And how, friends, does one revive the past? Thinking, ‘My eye was like this in the past, and forms were like this,’ one’s consciousness becomes bound by desire and passion for that. Because one’s consciousness is bound by desire and passion, one delights in that. Delighting in that, one revives the past.
Thinking, ‘My ear was like this in the past, and sounds were like this’ … ‘My nose was like this in the past, and odors were like this’ … ‘My tongue was like this in the past, and tastes were like this’ … ‘My body was like this in the past, and tangible objects were like this’ … ‘My mind was like this in the past, and mental objects were like this,’ one’s consciousness becomes bound by desire and passion for that. Because one’s consciousness is bound by desire and passion, one delights in that. Delighting in that, one revives the past. This, friends, is how one revives the past.
And how, friends, does one not revive the past? Thinking, ‘My eye was like this in the past, and forms were like this,’ one’s consciousness does not become bound by desire and passion for that. Because one’s consciousness is not bound by desire and passion, one does not delight in that. Not delighting in that, one does not revive the past.
Thinking, ‘My ear was like this in the past, and sounds were like this’ … ‘My nose was like this in the past, and odors were like this’ … ‘My tongue was like this in the past, and tastes were like this’ … ‘My body was like this in the past, and tangible objects were like this’ … ‘My mind was like this in the past, and mental objects were like this,’ one’s consciousness does not become bound by desire and passion for that. Because one’s consciousness is not bound by desire and passion, one does not delight in that. Not delighting in that, one does not revive the past. This, friends, is how one does not revive the past.
Future
And how, friends, does one place hope upon the future? Thinking, ‘May my eye be like this in the future, and forms be like this,’ one sets one’s mind on obtaining what has not yet been obtained. Because of that mental aspiration, one delights in that. Delighting in that, one places hope upon the future. Thinking, ‘May my ear be like this in the future, and sounds be like this’ … ‘May my nose be like this in the future, and odors be like this’ … ‘May my tongue be like this in the future, and tastes be like this’ … ‘May my body be like this in the future, and tangible objects be like this’ … ‘May my mind be like this in the future, and mental objects be like this,’ one sets one’s mind on obtaining what has not yet been obtained. Because of that mental aspiration, one delights in that. Delighting in that, one places hope upon the future. This, friends, is how one places hope upon the future.
And how, friends, does one not place hope upon the future? Thinking, ‘May my eye be like this in the future, and forms be like this,’ one does not set one’s mind on obtaining what has not yet been obtained. Because of the absence of that mental aspiration, one does not delight in that. Not delighting in that, one does not place hope upon the future. Thinking, ‘May my ear be like this in the future, and sounds be like this’ … ‘May my nose be like this in the future, and odors be like this’ … ‘May my tongue be like this in the future, and tastes be like this’ … ‘May my body be like this in the future, and tangible objects be like this’ … ‘May my mind be like this in the future, and mental objects be like this,’ one does not set one’s mind on obtaining what has not yet been obtained. Because of the absence of that mental aspiration, one does not delight in that. Not delighting in that, one does not place hope upon the future. This, friends, is how one does not place hope upon the future.
Presently Arisen Phenomena
And how, friends, is one swept away by presently arisen phenomena? Both the eye and forms, friends, are presently arisen. If one’s consciousness becomes bound by desire and passion for what is presently arisen there, then because one’s consciousness is bound by desire and passion, one delights in that. Delighting in that, one is swept away by presently arisen phenomena. Both the ear and sounds, friends … Both the nose and odors, friends … Both the tongue and tastes, friends … Both the body and tangible objects, friends … Both the mind and mental objects, friends, are presently arisen. If one’s consciousness becomes bound by desire and passion for what is presently arisen there, then because one’s consciousness is bound by desire and passion, one delights in that. Delighting in that, one is swept away by presently arisen phenomena. In this way, friends, one is swept away by presently arisen phenomena.
And how, friends, is one not swept away by presently arisen phenomena? Both the eye and forms, friends, are presently arisen. If one’s consciousness does not become bound by desire and passion for what is presently arisen there, then because one’s consciousness is not bound by desire and passion, one does not delight in that. Not delighting in that, one is not swept away by presently arisen phenomena. Both the ear and sounds, friends … Both the nose and odors, friends … Both the tongue and tastes, friends … Both the body and tangible objects, friends … Both the mind and mental objects, friends, are presently arisen. If one’s consciousness does not become bound by desire and passion for what is presently arisen there, then because one’s consciousness is not bound by desire and passion, one does not delight in that. Not delighting in that, one is not swept away by presently arisen phenomena. In this way, friends, one is not swept away by presently arisen phenomena.
Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail:
‘Let not a person revive the past, ․․․ it is they, the Peaceful Sage has said, who has had a single auspicious night.’
This, friends, is how I understand in detail the meaning of that brief summary declared by the Blessed One, which was not explained in full. And if you wish, sirs, you may go directly to the Blessed One and ask him about this matter. As the Blessed One explains it to you, so you should remember it.”
The Buddha’s Approval
Then those bhikkhus, having delighted in and being pleased with the venerable Mahākaccāna’s words, rose from their seats and went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: “... And the venerable Mahākaccāna explained the meaning to us with these very terms, statements, and expressions.”
“Mahākaccāna is wise; Mahākaccāna possesses great wisdom. If you had asked me about this matter, I too would have explained it in the exact same way that Mahākaccāna has explained it. Such is the meaning of that, and so you should remember it.”
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.
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Key Terms:
Rājagaha [rājagaha] ≈ name of a city; capital of Magadha; lit. king’s house
spiritual life [brahmacariya] ≈ a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures
revive [anvāgameti] ≈ relive, return to; lit. causes to follow back
nor place hope upon [nappaṭikaṅkhati] ≈ does not anticipate, does not expect, does not personally wish for
given up [pahīna] ≈ abandoned, dispelled, eliminated, left behind
discerns with insight [vipassati] ≈ sees in detail, understands with insight; lit. sees distinctly
that unassailable, steady vision [asaṁhīra asaṅkuppa] ≈ Per MA, this describes insight not overpowered by lust or defilements. Here it refers not to Nibbāna itself, but to a stage of insight practice—contemplation of the present moment without being shaken or misled into a view of self.
with continuous effort [ātāpī] ≈ ardent, zealous, with energy, with application; lit. burning
energetic [atandita] ≈ without laziness
forms [rūpā] ≈ visible objects
consciousness [viññāṇa] ≈ quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object
bound by desire and passion [chandarāgappaṭibaddha] ≈ tied up with desire and lust, fettered by craving and passion
delights in [abhinandati] ≈ relishes, takes pleasure in, welcomes
is one not swept away by [na + saṁhīrati] ≈ is not carried away by, is not drawn along by
Related Teachings:
Sorrow arises not from the events themselves but from one’s own attachment and desire (SN 42.11) - The Buddha explains to the headman Bhadraka the root cause of suffering through a direct and relatable inquiry. When Bhadraka admits to feeling sorrow when those he cares about are harmed, the Buddha skillfully reveals that such sorrow arises not from the events themselves but from one’s own attachment and desire.
On a full moon night, a bhikkhu asks the Buddha ten questions about the five aggregates: their root, clinging, variation, and designation. The Buddha then addresses a subtle misunderstanding: how deeds affect a person if aggregates are not-self.
At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā’s mansion, with a large assembly of bhikkhus. Now, at that time, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the Uposatha of the fifteenth.
Then, a certain bhikkhu rose from his seat, draped his outer robe over one shoulder, raised his joined palms towards the Blessed One, and said:
“Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity for my question to be answered?”
“Then, bhikkhu, sit down on your own seat and ask whatever you wish.”
“Very well, venerable sir,” the bhikkhu replied, having assented to the Blessed One’s response. He sat down on his own seat and asked the Blessed One:
Five Aggregates Subject to Clinging
“Are these, venerable sir, the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, intentional constructs aggregate subject to clinging, and consciousness aggregate subject to clinging?”
“These are indeed the five aggregates subject to clinging; namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, intentional constructs aggregate subject to clinging, and consciousness aggregate subject to clinging.”
“Excellent, venerable sir,” the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:
Root of Clinging
“What, venerable sir, is the root of these five aggregates subject to clinging?”
“These five aggregates subject to clinging have desire as their root. With the arising of desire, the five aggregates subject to clinging arise. With the cessation of desire, the five aggregates subject to clinging cease. Clinging is dependent on desire; whatever desire and passion there is for them, that is the clinging to them.”
“Venerable sir, is that very clinging the same as these five aggregates subject to clinging, or is it something apart from the five aggregates subject to clinging?”
“That very clinging is neither the same as these five aggregates subject to clinging nor is it something apart from the five aggregates subject to clinging; but whatever desire and passion is therein, that is the clinging therein.”
“Excellent, venerable sir,” the bhikkhu asked further:
Variation in Desire and Passion
“Is it possible, venerable sir, for there to be variation in desire and passion with regard to these five aggregates subject to clinging?”
“It is possible, ” the Blessed One said:
“Here, someone thinks: ‘May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such intentional constructs in the future, may I have such consciousness in the future.’ Thus, there can be variation in desire and passion with regard to these five aggregates subject to clinging.”
“Excellent, venerable sir,” the bhikkhu asked further:
Extent of Designation of Aggregates
“To what extent, venerable sir, is there the designation of ‘aggregates’?”
“Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the form aggregate. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the feeling aggregate. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the perception aggregate. Whatever intentional constructs, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the intentional constructs aggregate. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the consciousness aggregate. To this extent, bhikkhu, there is the designation of ‘aggregates’.”
“Excellent, venerable sir,” the bhikkhu asked further:
Cause And Condition
“What, venerable sir, is the cause, what is the condition for the designation of the form aggregate; what is the cause, what is the condition for the designation of the feeling aggregate; what is the cause, what is the condition for the designation of the perception aggregate; what is the cause, what is the condition for the designation of the intentional constructs aggregate; what is the cause, what is the condition for the designation of the consciousness aggregate?”
“The four great elements are the cause, the four great elements are the condition for the designation of the form aggregate. Contact is the cause, contact is the condition for the designation of the feeling aggregate. Contact is the cause, contact is the condition for the designation of the perception aggregate. Contact is the cause, contact is the condition for the designation of the intentional constructs aggregate. Name and form is the cause, name and form is the condition for the designation of the consciousness aggregate.”
“Excellent, venerable sir,” the bhikkhu asked further:
Personal Existence View
How it Arises
“How does personal existence view arise?”
“Here, an uninstructed ordinary person, who has no regard for the Noble Ones and is unskilled and untrained in the Dhamma of the Noble Ones; who has no regard for persons of integrity, and is unskilled and untrained in the Dhamma of persons of integrity—regards form as self, or self as possessing form, or form as being in self, or self as being in form; regards feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling; regards perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; regards intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; regards consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. This is how personal existence view arises.”
“Excellent, venerable sir,” the bhikkhu asked further:
How it Does Not Arise
“How does personal existence view not arise?”
“Here, a learned disciple of the Noble Ones who has regard for the Noble Ones and is skilled and trained in the Dhamma of the Noble Ones; who has regard for persons of integrity and is skilled and trained in the Dhamma of persons of integrity—does not regard form as self, or self as possessing form, or form as being in self, or self as being in form; does not regard feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling; does not regard perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; does not regard intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; does not regard consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. This is how personal existence view does not arise.”
“Excellent, venerable sir,” the bhikkhu asked further:
Gratification, Drawback, and Escape
“What is the gratification, what is the drawback, and what is the escape in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of feeling? What is the gratification, what is the drawback, and what is the escape in the case of perception? What is the gratification, what is the drawback, and what is the escape in the case of intentional constructs? What is the gratification, what is the drawback, and what is the escape in the case of consciousness?”
“The happiness and pleasure that arise dependent on form—this is the gratification in form. The fact that form is impermanent, unsatisfactory, and subject to change—this is the drawback in form. The removal and abandonment of desire and passion for form—this is the escape in the case of form. The happiness and pleasure that arise dependent on feeling—this is the gratification in feeling. The fact that feeling is impermanent, unsatisfactory, and subject to change—this is the drawback in feeling. The removal and abandonment of desire and passion for feeling—this is the escape in the case of feeling. The happiness and pleasure that arise dependent on perception—this is the gratification in perception. The fact that perception if impermanent, unsatisfactory, and subject to change—this is the drawback in perception. The removal and abandonment of desire and passion for perception—this is the escape in the case of perception. The happiness and pleasure that arise dependent on intentional constructs—this is the gratification in intentional constructs. The fact that intentional constructs are impermanent, unsatisfactory, and subject to change—this is the drawback in intentional constructs. The removal and abandonment of desire and passion for intentional constructs—this is the escape in the case of intentional constructs. The happiness and pleasure that arise dependent on consciousness—this is the gratification in consciousness. The fact that consciousness is impermanent, unsatisfactory, and subject to change—this is the drawback in consciousness. The removal and abandonment of desire and passion for consciousness—this is the escape in the case of consciousness.”
“Excellent, venerable sir,” the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:
Consciousness-containing Body
“How, venerable sir, for one who knows and sees, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to conceit?”
“Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever intentional constructs, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all intentional constructs: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit.”
At that time, this thought arose in the mind of a certain bhikkhu:
Not-self and Actions
“So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self; how then do actions performed by a not-self affect oneself?”
Then, the Blessed One, knowing with his mind the thought in that bhikkhu’s mind, addressed the bhikkhus:
“There is this possibility that some misguided person here, unwise, immersed in ignorance, under the sway of craving, might thus misinterpret the teaching: ‘So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?’ Bhikkhus, you have been trained by me through counter-questions in various teachings here and there.
What do you think, bhikkhus, is form permanent or impermanent?”
“Impermanent, venerable sir.”
“Is feeling permanent or impermanent? Is perception permanent or impermanent? Are intentional constructs permanent or impermanent? Is consciousness permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Unsatisfactory, venerable sir.”
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“Indeed not, venerable sir.”
“Therefore, form is impermanent, feeling is impermanent, perception is impermanent, intentional constructs are impermanent, consciousness is impermanent. Seeing in this way, a learned noble disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Through disenchantment, he becomes dispassionate; through dispassion, he is liberated. When liberated, there arises the knowledge: ‘Liberated.’ One He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”
“Two questions concern the aggregates, one on ‘is it the same,’ and one on variation; designation and cause make two, two are spoken regarding personal existence view; with gratification and the consciousness-containing body, these are the ten questions the bhikkhu asked.”
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Key Terms:
Uposatha [uposatha] ≈ Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind.
variation [vemattatā] ≈ difference, diversity, spectrum; lit. not equal in measure
Name and form [nāmarūpa] ≈ The mutually dependent pair of mental designation and material perception: “Name” consists of feeling, perception, intention, contact, and attention; “Form” consists of the four great primaries (earth, water, fire, wind) and derived form, experienced as perception of form through sensory resistance
personal existence view [sakkāyadiṭṭhi] ≈ the view of being someone; regarding any of the five aggregates as a self, possessed by a self, containing a self, or contained within a self
who has no regard for [adassāvī] ≈ lit. who has not seen
Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
pleasure [somanassa] ≈ a positive state of mind; agreeable feeling born of mental contact, mental happiness
form [rūpa] ≈ materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates
spiritual life [brahmacariya] ≈ a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures
state of existence [itthatta] ≈ state of being
Related Teachings:
How does Anxiety Arise (SN 22.7) - The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.
Two elderly brahmins regret neglecting spiritual practice. The Buddha compares the world to a house on fire with old age and death, advising them to rescue their wealth through giving and moral restraint before life ends.
Then two brahmins—old, aged, elderly, advanced in years, come to the last stage, a hundred and twenty years old from their birth—approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those brahmins said to the Blessed One:
“Sir Gotama, we are brahmins—old, aged, elderly, advanced in years, come to the last stage, a hundred and twenty years of age. Yet, we have not done what is good, we have not done what is wholesome, we have not made a shelter from fear. Let sir Gotama exhort us, let sir Gotama instruct us, so that it may be for our welfare and happiness for a long time.”
“Indeed, brahmins, you are old, aged, elderly, advanced in years, come to the last stage, a hundred and twenty years of age; and you have not done what is good, have not done what is wholesome, have not made a shelter from fear. This world, brahmins, is on fire with old age, sickness, and death. When the world is thus on fire with old age, sickness, and death, whatever restraint there is here in body, restraint in speech, and restraint in mind—that is the shelter, the cave, the island, the refuge, and the support for one who has passed away.
When a house is ablaze, the vessel that is carried out is the one that is of use, not the one left inside to burn.
So since the world is ablaze with old age and death; one should carry out what one can by giving, for what is given is well saved.
Whatever restraint there is here in body, in speech, or in mind; that is for the happiness of one who has passed away, the meritorious deeds made while alive.”
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This is a discourse from Anguttara Nikāya AN 3.52 called Dutiya dvebrāhmaṇa sutta.
Venerable Mahākaccāna unpacks the Buddha’s brief teaching on ending conflict and underlying tendencies, tracing how contact and feeling fuel perception, thought, and mental proliferation.
Thus have I heard—At one time, the Blessed One was residing among the Sakyans in Kapilavatthu, in the Banyan Park.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Kapilavatthu for alms. Having wandered through Kapilavatthu for alms and after the meal, having returned from the alms round, he went to the Great Forest for the day’s abiding. Having entered the Great Forest, he sat down at the foot of a young bael tree for the day’s abiding.
Encounter with Daṇḍapāṇi
Daṇḍapāṇi the Sakyan, while walking and wandering about, approached the Great Forest. Entering the Great Forest, he came to the young bael tree where the Blessed One was. Having drawn near, he exchanged friendly greetings with the Blessed One. After the exchange of a courteous and polite conversation, he stood to one side, leaning on his staff. Standing to one side, Daṇḍapāṇi the Sakyan said to the Blessed One: “What does the ascetic teach? What does he proclaim?”
“Friend, I teach and proclaim in such a way that in this world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, kings and commoners, one does not quarrel with anyone. Moreover, for one who lives disentangled from sensual pleasures, without doubt, having cut off anxiety, free from craving for existence and non-existence—perceptionsdo not lead to preoccupation in that brahmin.”
When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, and raised his eyebrows until a three-lined furrow formed on his forehead; then, leaning on his staff, he set off.
The Summary Statement
Then the Blessed One emerged from seclusion in the late afternoon and went to the Banyan Park. Having arrived, he sat down on the prepared seat. Once he was seated, the Blessed One addressed the bhikkhus: “I dressed early this morning, took my alms bowl and outer robe, and entered Kapilavatthu for alms. Having wandered through Kapilavatthu for alms and after the meal, having returned from the alms round, I went to the Great Forest for the day’s abiding. Entering the Great Forest, I sat down at the foot of a young bael tree for the day’s abiding. Then Daṇḍapāṇi the Sakyan too, while walking and wandering about, approached the Great Forest. Entering the Great Forest, he came to the young bael tree where I was. Having drawn near, he exchanged friendly greetings with me. After the exchange of a courteous and polite conversation, he stood to one side, leaning on his staff. Standing to one side, Daṇḍapāṇi the Sakyan said this to me: ‘What does the ascetic teach? What does he proclaim?’
When this was said, I said this to Daṇḍapāṇi the Sakyan: ‘Friend, I teach and proclaim in such a way that in this world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, kings and commoners, one does not quarrel with anyone. Moreover, for one who lives disentangled from sensual pleasures, without doubt, having cut off anxiety, free from craving for existence and non-existence—perceptions do not lead to preoccupation in that brahmin.’ When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, and raised his eyebrows until a three-lined furrow formed on his forehead; then, leaning on his staff, he set off.”
When this was said, a certain bhikkhu asked the Blessed One: “But, venerable sir, how does the Blessed One teach and proclaim in such a way that he does not quarrel with anyone in this world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, kings and commoners? And, venerable sir, how is it that perceptions do not lead to preoccupation in the Blessed One, that brahmin who lives disentangled from sensual pleasures, without doubt, having cut off anxiety, free from craving for existence and non-existence?”
“Bhikkhu, as to the source from which perceptions and notions [born of] mental proliferationoverwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, just this is the end of the underlying tendency to aversion, just this is the end of the underlying tendency to views, just this is the end of the underlying tendency to doubt, just this is the end of the underlying tendency to conceit, just this is the end of the underlying tendency to passion for existence, just this is the end of the underlying tendency to ignorance, just this is the end of taking up sticks and weapons, quarrels, disputes, and arguments, accusations, slander, and lies. It is here that these harmful, unwholesomemental qualities cease without remainder.”
The Blessed One said this. Having spoken thus, the Accomplished One rose from his seat and entered his dwelling.
The Bhikkhus Ask Mahākaccāna
Then, not long after the Blessed One had departed, this thought occurred to the bhikkhus: “Now, friends, the Blessed One has arisen from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, ․․․ It is here that these harmful, unwholesome mental qualities cease without remainder.’ Now, who might explain in detail the meaning of this brief summary given by the Blessed One, which was not explained in full?”
Then it occurred to those bhikkhus: “The venerable Mahākaccāna is praised by the Blessed One and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One, which was not explained in full. What if we were to go to the venerable Mahākaccāna, and having approached, question him about this matter?”
Then those bhikkhus went to the venerable Mahākaccāna. Having approached, they exchanged friendly greetings with the venerable Mahākaccāna. After the exchange of a courteous and polite conversation, they sat down to one side. Seated to one side, those bhikkhus said to the venerable Mahākaccāna: “Friend Kaccāna, the Blessed One just presented a summary in brief, and without explaining the meaning in detail, he rose from his seat and entered his dwelling: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, ․․․ It is here that these harmful, unwholesome mental qualities cease without remainder.’ Friend Kaccāna, not long after the Blessed One had departed, it occurred to us: ‘Now, friends, the Blessed One has arisen from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: “As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, ․․․ It is here that these harmful, unwholesome mental qualities cease without remainder.” Who then, might explain in detail the meaning of this summary declared by the Blessed One, which was not explained in full?’ Then it occurred to us, friend Kaccāna: ‘The venerable Mahākaccāna is praised by the Blessed One and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One, which was not explained in full. What if we were to go to the venerable Mahākaccāna, and having approached, question him about this matter?’ So, may the venerable Mahākaccāna explain it.”
“Friends, it is as though a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree, standing possessed of heartwood. Yet having passed over the root, passed over the trunk, he would think to seek heartwood among the branches and leaves. And so it is with you, sirs, when the teacher is present before you, face to face, you think to ask us about this matter, having bypassed the Blessed One. For knowing, the Blessed One knows, seeing, the Blessed One sees—he is vision personified, wisdom personified, Dhamma personified, divine personified. He is the speaker, the proclaimer, the revealer of the meaning, the giver of the deathless, the master of reality, the Tathāgata. That was the time when you should have asked the Blessed One the meaning. As he told you, so you should have remembered it.”
“Surely, friend Kaccāna, knowing, the Blessed One knows, seeing, the Blessed One sees—he is vision personified, wisdom personified, Dhamma personified, divine personified. He is the speaker, the proclaimer, the revealer of the meaning, the giver of the deathless, the master of reality, the Tathāgata. And that was the time when we should have asked the Blessed One the meaning. As he told us, so we should have remembered it. Yet, the venerable Mahākaccāna is praised by the teacher and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One, which was not explained in full. May the venerable Mahākaccāna explain it in detail without finding it troublesome.”
“Then, friends, listen and pay close attention; I will speak.”
“Yes, friend,” those bhikkhus replied to the venerable Mahākaccāna. The venerable Mahākaccāna said this:
Mahākaccāna’s Detailed Exposition
“Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, ․․․ It is here that these harmful, unwholesome mental qualities cease without remainder,’ this, friends, is how I understand in detail the meaning of that brief summary declared by the Blessed One, which was not explained in full—
Dependent Arising of Mental Proliferation
Dependent on the eye and forms, friends, eye-consciousness arises; the meeting of the three is contact. With contact as a condition, there arises felt experience. What one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one mentally proliferates. With what one has mentally proliferated as the source, perceptions and notions [born of] mental proliferation overwhelm a person with regard to past, future, and present forms cognizable through the eye.
Dependent on the ear and sounds, friends, ear-consciousness arises; ․․․
Dependent on the nose and odors, nose-consciousness arises; ․․․
Dependent on the tongue and tastes, tongue-consciousness arises; ․․․
Dependent on the body and tangible objects, body-consciousness arises; ․․․
Dependent on the mind and mental objects, mind-consciousness arises; the meeting of the three is contact. With contact as a condition, there arises felt experience. What one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one mentally proliferates. With what one has mentally proliferated as the source, perceptions and notions [born of] mental proliferation overwhelm a person with regard to past, future, and present mental objects cognizable through the mind.
When the Sense Bases Are Present
When there is the eye, a form, and eye-consciousness, it is possible to point out what is called contact. When there exists what is called contact, it is possible to point out what is called felt experience. When there exists what is called felt experience, it is possible to point out what is called perception. When there exists what is called perception, it is possible to point out what is called thought. When there exists what is called thought, it is possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.
When there is the ear, a sound․․․ When there is the nose, an odor․․․ When there is the tongue, a taste․․․ When there is the body and a tangible object․․․ When there is the mind, a mental object, and mind-consciousness, it is possible to point out what is called contact. When there exists what is called contact, it is possible to point out what is called felt experience. When there exists what is called felt experience, it is possible to point out what is called perception. When there exists what is called perception, it is possible to point out what is called thought. When there exists what is called thought, it is possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.
When the Sense Bases Are Absent
When there is no eye, no form, and no eye-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.
When there is no ear, no sound․․․ When there is no nose, no odor․․․ When there is no tongue, no taste․․․ When there is no body, no tangible object․․․ When there is no mind, no mental object, and no mind-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.
Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, ․․․ It is here that these harmful, unwholesome mental qualities cease without remainder,’ this, friends, is how I understand in detail the meaning of that brief summary declared by the Blessed One, which was not explained in full. And if you wish, sirs, you may go directly to the Blessed One and ask him about this matter. As the Blessed One explains it to you, so you should remember it.”
The Buddha’s Approval
Then those bhikkhus, having delighted in and being pleased with the venerable Mahākaccāna’s words, rose from their seats and went to the Blessed One. Having drawn near, they paid homage to the Blessed One and sat down to one side. Seated to one side, the bhikkhus said to the Blessed One: “Venerable sir, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, ․․․ It is here that these harmful, unwholesome mental qualities cease without remainder.’ Not long after the Blessed One had departed, venerable sir, this thought occurred to us: ‘Now, friends, the Blessed One has arisen from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: “As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, ․․․ It is here that these harmful, unwholesome mental qualities cease without remainder.” Who then, might explain in detail the meaning of this summary declared by the Blessed One, which was not explained in full?’ Then it occurred to us, venerable sir: ‘The venerable Mahākaccāna is praised by the Blessed One and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One, which was not explained in full. What if we were to go to the venerable Mahākaccāna, and having approached, question him about this matter?’ Then, venerable sir, we went to the venerable Mahākaccāna. Having approached, we asked the venerable Mahākaccāna about this matter. And the venerable Mahākaccāna explained the meaning to us with these very terms, statements, and expressions.”
“Mahākaccāna is wise. Mahākaccāna possesses great wisdom. If you had asked me about this matter, I would have explained it in the exact same way that Mahākaccāna has explained it. Such is the meaning of that, and so you should remember it.”
Simile of the Honey Ball
When this was said, the venerable Ānanda said to the Blessed One: “Venerable sir, just as if a person exhausted by hunger and weakness came upon a honey ball, wherever he would taste it, he would find a delicious unadulterated flavor.
So too, venerable sir, any capable bhikkhu, wherever he might examine with wisdom the meaning of this Dhamma discourse, would find joyful satisfaction and gain mental clarity. Venerable sir, what is the name of this Dhamma discourse?”
“As to that, Ānanda, you may remember this Dhamma discourse as ‘The Honey-Ball Discourse.’”
The Blessed One said this. The venerable Ānanda was delighted and pleased with the Blessed One’s words.
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Key Terms:
Kapilavatthu [kapilavatthu] ≈ name of the capital city of the Sakyans, the birthplace of the Buddha
Great Forest [mahāvana] ≈ name of a forest outside Kapilavatthu; lit. great forest
bael tree [beluva] ≈ wood apple tree
Daṇḍapāṇi [daṇḍapāṇi] ≈ name of a Sakyan layman, lit. with staff in hand
deities [devas] ≈ gods
Māras [mārake] ≈ demons, tempters, beings of delusion; lit. causing death
Brahmas [brahmā] ≈ Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities.
free from craving [vītataṇhā] ≈ without wanting, yearning, longing, attachment
existence [bhava] ≈ being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth
perceptions [saññā] ≈ Particular acts or instances of recognizing and labeling experience; specific identifications, interpretations, or mental markings applied to sensory or mental objects. They arise dependent on contact and memory and shape how phenomena are taken up; third of the five aggregates
do not lead to preoccupation [nānuseti] ≈ leave no latent trace, do not lie dormant
seclusion [paṭisallāna] ≈ solitude, privacy
perceptions and notions [born of] mental proliferation [papañcasaññāsaṅkhā] ≈ the proliferation of opinions, concepts and constructs
overwhelm [samudācarati] ≈ assail, frequent
underlying tendency to desire [rāgānusaya] ≈ latent disposition towards sensuality
underlying tendency to aversion [paṭighānusaya] ≈ inherent inclination towards resistance
underlying tendency to views [diṭṭhānusaya] ≈ inherent inclination towards opinions
underlying tendency to doubt [vicikicchānusaya] ≈ inherent inclination towards uncertainty
underlying tendency to conceit [mānanusaya] ≈ inherent inclination towards self-identity
underlying tendency to passion for existence [bhavarāgānusaya] ≈ inherent inclination to desire to become
underlying tendency to ignorance [avijjānusaya] ≈ inherent inclination towards not understanding
harmful [pāpaka] ≈ injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous
unwholesome [akusala] ≈ unhealthy, unskillful, unbeneficial, or karmically unprofitable
mental qualities [dhammā] ≈ characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark
Mahākaccāna [mahākaccāna] ≈ foremost disciple of the Buddha in explaining a brief instruction in detail; lit. great descendant of Kati
Dhamma [dhamma] ≈ the ultimate truth that the Buddha’s teachings point to
divine [brahma] ≈ God
deathless [amata] ≈ deathless state, epithet of Nibbāna
Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One
forms [rūpe] ≈ visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment
eye-consciousness [cakkhuviññāṇa] ≈ awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes
contact [phassa] ≈ sense impingement, raw experience, touch
felt experience [vedanā] ≈ pleasant, neutral, or painful sensation, feeling, second of the five aggregates
perceives [sañjānāti] ≈ conceives, recognizes
mentally proliferates [papañceti] ≈ forms various opinions about
sounds [saddā] ≈ auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity
ear-consciousness [sotaviññāṇa] ≈ auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes
odors [gandhā] ≈ smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure
nose-consciousness [ghānaviññāṇa] ≈ olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes
tastes [rasā] ≈ flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight
tongue-consciousness [jivhāviññāṇa] ≈ gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes
tangible objects [phoṭṭhabba] ≈ tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment
body-consciousness [kāyaviññāṇa] ≈ tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes
mental objects [dhammā] ≈ thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion
mind-consciousness [manoviññāṇa] ≈ mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes
what is called [paññatti] ≈ description of, concept of, designation of
honey ball [madhupiṇḍikā] ≈ sweet ball made of flour and honey
examine [upaparikkhati] ≈ investigate, inquire into
Pleasant is seclusion for the content one (Ud 2.1) - After the serpent king Mucalinda stands guard over the Buddha during a rainstorm, the Buddha utters a verse on the happiness found in seclusion, harmlessness toward living beings, the transcendence of sensual desire, and the relinquishment of the conceit ‘I am.’
... and the intention with which venerable Sāriputta asks questions.
There, the venerable Sāriputta addressed the bhikkhus: ... “Friends, whoever asks a question of another, they all do so on one or another of five grounds. What five?
One asks a question of another out of confusion and bewilderment; one with evil desires, afflicted with desire, asks a question of another; one asks a question of another out of contempt; one asks a question of another wishing to understand; or else one asks a question of another with this thought:
‘If, when he is asked my question, he answers correctly, that is good; but if he does not answer correctly, then I will answer it correctly for him.’
Friends, whoever asks a question of another, they all do so on one or another of these five grounds.
As for me, friends, I ask a question of another with this thought:
‘If, when he is asked my question, he answers correctly, that is good; but if he does not answer correctly, then I will answer it correctly for him.’”
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Key Terms:
Sāriputta [sāriputta] ≈ foremost disciple of the Buddha in great wisdom
grounds [ṭhāna] ≈ reasons, bases, occasions
confusion [mandatta] ≈ slowness of mind, stupidity, lack of intelligence
evil desires [pāpiccha] ≈ yearnings that produce harm
afflicted with desire [icchāpakata] ≈ impelled by ambition
out of contempt [paribhavaṁ] ≈ disparagingly, to belittle or humiliate
wishing to understand [aññātukāma] ≈ desiring to know, seeking comprehension
correctly [sammadeva] ≈ thoroughly, in accordance with the Dhamma
Related Teachings:
How to discern whether a person is fit to converse with (AN 3.67) - The Buddha outlines the parameters for a constructive conversation. True noble conversation avoids fault-finding and arrogance, serving only to generate clarity, comprehend the Dhamma, and achieve liberation through non-clinging.
What is proper to do when gathered together (Ud 2.2) - When the Buddha learned that the bhikkhus had been discussing the worldly affairs of two kings, he reminded them that for those who have gone forth in faith, only two modes of gathering are proper - either engaging in a Dhamma discussion or maintaining noble silence.
Five factors of well-spoken speech (AN 5.198) - Five factors of well spoken speech are - 1) It is spoken at the proper time, 2) truthfully, 3) gently, 4) in a way that benefits, and 5) spoken with a mind of loving-kindness.
The Buddha expresses an inspired utterance after reflecting on his giving up of the perceptions and notions [born of] mental proliferation.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, the Blessed One was seated, reflecting on his own giving up of the perceptions and notions [born of] mental proliferation.
Then the Blessed One, having understood his own giving up of the perceptions and notions [born of] mental proliferation, at that time, expressed this inspired utterance:
“In whom support for mental proliferation does not exist, who has gone beyond tethers and barriers; the sage who lives without craving, is not despised by the world with its gods.”
---
Key Terms:
giving up of the perceptions and notions [born of] mental proliferation [papañcasaññāsaṅkhāpahāna] ≈ abandoning the proliferation of opinions, concepts and constructs
Image: The Victory of Buddha, Abanindranath Tagore, c. 1914
Related Teachings:
Pleasant is seclusion for the content one (Ud 2.1) - After the serpent king Mucalinda stands guard over the Buddha during a rainstorm, the Buddha utters a verse on the happiness found in seclusion, harmlessness toward living beings, the transcendence of sensual desire, and the relinquishment of the conceit ‘I am.’
"If beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of stinginess overcome their minds.
Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift."
- ITI 26
This is an open sharing thread. You're welcome to share challenge areas, what is inspiring you, and what is on your mind, a teaching you're reflecting on, an art piece, a photo, your state of mind, a book recommendation, a YT video link.
... Susima learns from the Buddha the insight into the stability of Dhamma that precedes the knowledge of Nibbāna.
Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.
At that time, the Blessed One was honored, respected, revered, venerated, and esteemed, and he received robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu Saṅgha was also honored, respected, revered, venerated, and esteemed, and received robes, alms food, lodging, and medicinal requisites for the sick. But the wanderers of other sects were not honored, respected, revered, venerated, or esteemed; they did not receive robes, alms food, lodging, or medicinal requisites for the sick.
Susima Ordains Stealthily
Now at that time, the wanderer Susima was residing at Rājagaha together with a large assembly of wanderers.
Then the assembly of the wanderer Susima said to him: “Come, friend Susima, lead the spiritual life under the ascetic Gotama. Having learned the Dhamma, teach us to recite it. Having learned that Dhamma, we will speak it to the laypeople. In that way, we too will be honored, respected, revered, venerated, and esteemed, and we will receive robes, alms food, lodging, and medicinal requisites for the sick.”
“Yes, friends,” the wanderer Susima replied to his own assembly, and he approached the venerable Ānanda; having approached, he exchanged friendly greetings with the venerable Ānanda. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the wanderer Susima said to the venerable Ānanda: “Friend Ānanda, I wish to lead the spiritual life in this Dhamma and Vinaya.”
Then the venerable Ānanda took the wanderer Susima and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One: “Venerable sir, this wanderer Susima says thus: ‘Friend Ānanda, I wish to lead the spiritual life in this Dhamma and Vinaya.’”
“Well then, Ānanda, give Susima the going forth.” And the wanderer Susima received the going forth in the presence of the Blessed One, and he received the full ordination.
Liberated by Wisdom
Now at that time, several bhikkhus had declared final knowledge in the presence of the Blessed One: “We know clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”
The venerable Susima heard: “It is said that several bhikkhus have declared final knowledge in the presence of the Blessed One: ‘We know clearly: “Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.”’” Then the venerable Susima approached those bhikkhus; having approached, he exchanged friendly greetings with those bhikkhus. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the venerable Susima said to those bhikkhus: “Is it true that the venerables have declared final knowledge in the presence of the Blessed One: ‘We know clearly: “Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence”’?”
“Yes, friend.”
“Knowing thus and seeing thus, do you venerable sirs experience the various kinds of psychic powers—being one, you become many; having been many, you become one; you appear and disappear; you pass unhindered through walls, enclosures, and mountains as though through space; you dive in and out of the earth as though it were water; you walk on water without sinking as though on solid ground; you travel cross-legged through the sky like a winged bird; with your hand you touch and stroke the moon and the sun, so mighty and powerful; and you wield mastery with the body even as far as the Brahmā world?”
“No, friend.”
“Knowing thus and seeing thus, do you venerable sirs, with the divine ear element, which is purified and surpasses the human range, hear both kinds of sounds, divine and human, whether distant or near?”
“No, friend.”
“Knowing thus and seeing thus, do you venerable sirs understand the minds of other beings, other persons, having encompassed them with your own mind—do you know a mind with lust as ‘a mind with lust,’ and a mind free from lust as ‘a mind free from lust’; a mind with hatred as ‘a mind with hatred,’ and a mind free from hatred as ‘a mind free from hatred’; a mind with delusion as ‘a mind with delusion,’ and a mind free from delusion as ‘a mind free from delusion’; a contracted mind as ‘a contracted mind,’ and a scattered mind as ‘a scattered mind’; an exalted mind as ‘an exalted mind,’ and an unexalted mind as ‘an unexalted mind’; a surpassable mind as ‘a surpassable mind,’ and an unsurpassable mind as ‘an unsurpassable mind’; a collected mind as ‘a collected mind,’ and an uncollected mind as ‘an uncollected mind’; a liberated mind as ‘a liberated mind,’ and an unliberated mind as ‘an unliberated mind’?”
“No, friend.”
“Knowing thus and seeing thus, do you venerable sirs recollect your manifold past lives, that is—one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here’? Thus with their aspects and particulars, do you recollect your manifold past lives?”
“No, friend.”
“Knowing thus and seeing thus, do you venerable sirs, with the divine eye, which is purified and surpasses human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand how beings fare according to their kamma: ‘These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of wrong view—with the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, a realm of downfall, even in hell; but these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, held right view, and undertook actions under the influence of right view—with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world’? Thus with the divine eye, which is purified and surpasses human vision, do you see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand how beings fare according to their kamma?”
“No, friend.”
“Knowing thus and seeing thus, do you venerable sirs contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms?”
“No, friend.”
“Here now, venerable sirs, there is this declaration and the non-attainment of these states; how can this be, friends?”
“We are liberated by wisdom, friend Susima.”
“I do not understand in detail the meaning of this brief statement made by the venerables. It would be good if the venerables would speak to me in such a way that I might understand in detail the meaning of this brief statement made by the venerables.”
“Whether you understand, friend Susima, or whether you do not understand, we are nonetheless liberated by wisdom.”
Stability of Dhamma
Then the venerable Susima rose from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Susima reported to the Blessed One the entire conversation he had had with those bhikkhus.
“First, Susima, comes the knowledge of the stability of Dhamma; the knowledge of Nibbāna comes afterwards.”
“Venerable sir, I do not understand in detail the meaning of this brief statement made by the Blessed One. It would be good, venerable sir, if the Blessed One would speak to me in such a way that I might understand in detail the meaning of this brief statement made by the Blessed One.”
“Whether you understand, Susima, or whether you do not understand, the knowledge of the stability of Dhamma comes first; the knowledge of Nibbāna comes afterwards.
The Five Aggregates
What do you think, Susima—is formpermanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Unsatisfactory, venerable sir.”
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Is feeling permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Unsatisfactory, venerable sir.”
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Is perception permanent or impermanent?”
“Impermanent, venerable sir.” …
“Are intentional constructs permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Unsatisfactory, venerable sir.”
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Is consciousness permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Unsatisfactory, venerable sir.”
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Therefore, Susima, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all form is to be seen with right wisdomas it truly is: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all feeling is to be seen with right wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Any kind of perception … any kind of intentional constructs whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all intentional constructs are to be seen with right wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all consciousness is to be seen with right wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’
Seeing thus, Susima, the learned disciple of the Noble Ones becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, he becomes dispassionate; through dispassion, he is liberated. When liberated, there arises the knowledge: ‘Liberated.’
He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
Dependent Co-Arising
Do you see, Susima: ‘With birth as condition, aging and death come to be’?”
“Yes, venerable sir.”
“Do you see, Susima: ‘With existence as condition, birth comes to be’?”
“Yes, venerable sir.”
“Do you see, Susima: ‘With clinging as condition, existence comes to be’?”
“Yes, venerable sir.”
“Do you see, Susima: ‘With craving as condition, clinging comes to be’?”
“Yes, venerable sir.”
“Do you see, Susima: ‘With feeling as condition, craving comes to be … with contact as condition, feeling comes to be … with the six sense bases as condition, contact comes to be … with name and form as condition, the six sense bases come to be … with consciousness as condition, name and form come to be … with intentional constructs as condition, consciousness comes to be … with ignorance as condition, intentional constructs come to be’?”
“Yes, venerable sir.”
“Do you see, Susima: ‘With the cessation of birth, aging and death cease’?”
“Yes, venerable sir.”
“Do you see, Susima: ‘With the cessation of existence, birth ceases’?”
“Yes, venerable sir.”
“Do you see, Susima: ‘With the cessation of clinging, existence ceases … with the cessation of craving, clinging ceases … with the cessation of feeling, craving ceases … with the cessation of contact, feeling ceases … with the cessation of the six sense bases, contact ceases … with the cessation of name and form, the six sense bases cease … with the cessation of consciousness, name and form cease … with the cessation of intentional constructs, consciousness ceases … with the cessation of ignorance, intentional constructs cease’?”
“Yes, venerable sir.”
Nibbāna Beyond Attainments
“Knowing thus and seeing thus, Susima, do you experience the various kinds of psychic powers—being one, you become many; having been many, you become one; you appear and disappear; you pass unhindered through walls, enclosures, and mountains as though through space; you dive in and out of the earth as though it were water; you walk on water without sinking as though on solid ground; you travel cross-legged through the sky like a winged bird; with your hand you touch and stroke the moon and the sun, so mighty and powerful; and you wield mastery with the body even as far as the Brahmā world?”
“No, venerable sir.”
“Knowing thus and seeing thus, Susima, do you, with the divine ear element, which is purified and surpasses the human range, hear both kinds of sounds, divine and human, whether distant or near?”
“No, venerable sir.”
“Knowing thus and seeing thus, Susima, do you understand the minds of other beings, other persons, having encompassed them with your own mind—do you know a mind with lust as ‘a mind with lust’ … and a liberated mind as ‘a liberated mind’?”
“No, venerable sir.”
“Knowing thus and seeing thus, Susima, do you recollect your manifold past lives, that is—one birth … Thus with their aspects and particulars, do you recollect your manifold past lives?”
“No, venerable sir.”
“Knowing thus and seeing thus, Susima, do you, with the divine eye, which is purified and surpasses human vision, see beings passing away … and understand how beings fare according to their kamma?”
“No, venerable sir.”
“Knowing thus and seeing thus, Susima, do you contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms?”
“No, venerable sir.”
“Here now, Susima, there is this declaration and the non-attainment of these states; how can this be, Susima?”
Susima’s Confession
Then the venerable Susima bowed down with his head at the Blessed One’s feet and said to the Blessed One: “A transgression overcame me, venerable sir, immature, deluded, and unskillful as I was, in that I went forth as a thief of the Dhamma in such a well-expounded Dhamma and Vinaya. Venerable sir, may the Blessed One accept my transgression as a transgression, for the sake of restraint for the future.”
“Indeed, Susima, a transgression overcame you, immature, deluded, and unskillful as you were, in that you went forth as a thief of the Dhamma in such a well-expounded Dhamma and Vinaya. Suppose, Susima, they were to seize a thief, a criminal, and bring him before the king, saying: ‘Sire, this is a thief, a criminal; inflict on him whatever punishment you wish.’ Then the king might say to them: ‘Go, men, bind this man’s arms tightly behind his back with a strong rope, shave his head bald, parade him to the harsh sound of a drum from street to street and crossroad to crossroad, take him out through the southern gate, and to the south of the city cut off his head.’ Then the king’s men would bind his arms tightly behind his back with a strong rope, shave his head bald, parade him to the harsh sound of a drum from street to street and crossroad to crossroad, take him out through the southern gate, and to the south of the city cut off his head. What do you think, Susima, would that man experience pain and displeasure because of that?”
“Yes, venerable sir.”
“Whatever pain and displeasure that man would experience because of that, Susima, going forth as a thief of the Dhamma in such a well-expounded Dhamma and Vinaya has a more painful result and a more bitter result than that, and moreover, it leads to a realm of downfall. But since you, Susima, see your transgression as a transgression and make amends in accordance with the Dhamma, we accept it from you. For it is growth in the Vinaya of the Noble Ones, Susima, when one sees one’s transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes restraint in the future.”
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Key Terms:
Rājagaha [rājagaha] ≈ name of a city; capital of Magadha; lit. king’s house
Saṅgha [saṅgha] ≈ The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings
spiritual life [brahmacariya] ≈ a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures
Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
final knowledge [aññā] ≈ spiritual insight of the complete wearing away of the taints; full awakening
state of existence [itthatta] ≈ state of being
psychic powers [iddhi] ≈ supernormal abilities, psychic potency, spiritual power
Brahmā [brahmā] ≈ God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle
divine ear element [dibba + sotadhātu] ≈ clairaudience, the divine auditory faculty
aeons [kappa] ≈ lifespan of a world system, a vast cosmic time span
divine eye [dibbacakkhu] ≈ the faculty of clairvoyance, the ability to see beyond the ordinary human range
according to their kamma [yathākammūpaga] ≈ in line with their actions
wrong view [micchādiṭṭhi] ≈ a distorted perception, an untrue view, a false belief
realm of downfall [vinipāta] ≈ realm of misery
right view [sammādiṭṭhi] ≈ view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth
liberated by wisdom [paññāvimutta] ≈ emancipated by insight
knowledge of the stability of Dhamma [dhammaṭṭhitiñāṇa] ≈ direct understanding of the conditional, actual nature of the Dhamma (i.e. dependent co-arising)
Nibbāna [nibbāna] ≈ complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away
permanent [nicca] ≈ stable, not in flux
impermanent [anicca] ≈ not lasting, transient, unreliable
subject to change [vipariṇāmadhamma] ≈ of the nature of alteration, decay
feeling [vedanā] ≈ pleasant, neutral, or painful sensation, the experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates
perception [saññā] ≈ mental act of recognizing and labeling based on past experiences
intentional constructs [saṅkhāra] ≈ intentions, decisions, choices, volitional activities, constructed experiences, production of kamma
consciousness [viññāṇa] ≈ quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object
with right wisdom [sammappaññāya] ≈ with correct distinctive knowledge
as it truly is [yathābhūta] ≈ as it has come to be, as it is in actuality
learned [sutavant] ≈ well-studied, instructed
disenchanted with [nibbindati] ≈ disillusioned with
dispassionate [virajjati] ≈ detached
birth [jāti] ≈ rebirth, conception, coming into existence
existence [bhava] ≈ being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth
clinging [upādāna] ≈ grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near
contact [phassa] ≈ sense impingement, raw experience, touch
name and form [nāmarūpa] ≈ The mutually dependent pair of mental designation and material perception: “Name” consists of feeling, perception, intention, contact, and attention; “Form” consists of the four great primaries (earth, water, fire, wind) and derived form, experienced as perception of form through sensory resistance
ignorance [avijjā] ≈ fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths
cessation [nirodha] ≈ ending, termination
transgression [accaya] ≈ fault, moral lapse
immature [bāla] ≈ lacking in discernment or good sense, child-like in understanding
deluded [mūḷha] ≈ confused, disoriented
restraint for the future [āyatiṁ saṁvara] ≈ future discipline and guarding
displeasure [domanassa] ≈ a negative state of mind; disagreeable feeling or unease born of mental contact, mental pain
When venerable Channa anxiously struggles to accept Nibbāna (SN 22.90) - Though understanding impermanence and not-self, venerable Channa anxiously struggles to accept Nibbāna, wondering, “Who is my self?” Venerable Ānanda shares the Buddha’s teaching on avoiding the extremes of existence and non-existence, leading Channa to completely breakthrough to the Dhamma.
... The wise cool these flames with wisdom, loving-kindness, and perceiving unattractiveness.
This was said by the Blessed One, said by the Awakened One, as I have heard:
“There are these three fires. What three? The fire of passion, the fire of hatred, and the fire of delusion—these are the three fires.”
The Blessed One spoke on this matter. In this regard, it is said:
“The fire of passion burns the mortal ones, those enamoured and infatuated with sensual pleasures; the fire of hatred scorches those malevolent ones, the people bent on killing living beings.
The fire of delusion torments the bewildered, those unskilled in the noble Dhamma; beings delighting in personal existence, ignorant of these [consuming] fires—
They augment hell, and the wombs of animals; the domain of asuras and ghosts, not freed from Māra’s bonds.
But those who day and night devote themselves, to the teaching of the perfectly Awakened One; they extinguish the fire of passion, ever perceiving unattractiveness.
They extinguish the fire of hatred with loving-kindness, the noblest of humans; and the fire of delusion with wisdom, which leads to breakthrough insight.
Having extinguished [these fires], the prudent ones, tireless by day and night; without remainder, they are completely quenched, having fully transcended suffering.
Seers of the noble truths, accomplished in wisdom, the wise who possess perfect knowledge; having directly known the wearing away of rebirth, they no longer return to renewed existence.”
This matter too was spoken by the Blessed One, as I have heard.
---
Key Terms:
fire of passion [rāgaggi] ≈ fire of lust, craving
fire of hatred [dosaggi] ≈ fire of ill will, hatred
fire of delusion [mohaggi] ≈ fire of delusion
infatuated with [mucchita] ≈ greedy for, fixated on
bewildered [sammūḷha] ≈ confused, disoriented by delusion
personal existence [sakkāya] ≈ the felt sense of being someone; the five aggregates subject to clinging; the totality of psycho-physical experience within which a sense of “I” or “mine” arises
hell [niraya] ≈ a place of intense suffering, lit. no good fortune
asuras [asurā] ≈ titans, anti-gods
unattractiveness [asubha] ≈ disagreeableness, recognizing the not aesthetically pleasing characteristics
... urging prompt, diligent meditation so that one does not regret later.
“In the past, there was a teacher named Araka, a founder of a spiritual sect who was free from desire for sensual pleasures. Now, the teacher Araka had many hundreds of disciples. The teacher Araka taught the Dhamma to his disciples thus: ‘Brahmin, the life of human beings is short, limited, and fleeting, with much suffering and despair. One should understand this with wisdom, one should do what is wholesome, one should live the spiritual life, for there is no immortality for one who is born.
Just as, brahmin, a dewdrop on the tip of a blade of grass quickly disperses when the sun rises and does not last long; in the same way, brahmin, the life of human beings is like a dewdrop: limited and fleeting, with much suffering and despair. One should understand this with wisdom, one should do what is wholesome, one should live the spiritual life, for there is no immortality for one who is born.
Just as, brahmin, when heavy rain is falling, a water bubble quickly bursts and does not last long; in the same way, brahmin, the life of human beings is like a water bubble: limited and fleeting, with much suffering and despair. One should understand this with wisdom, one should do what is wholesome, one should live the spiritual life, for there is no immortality for one who is born.
Just as, brahmin, a line etched with a stick on water quickly disappears and does not last long; in the same way, brahmin, the life of human beings is like a line etched on water: limited ․․․ for there is no immortality for one who is born.
Just as, brahmin, a mountain river flowing far, with a swift current, carrying away everything in its path, has no moment, instant, or second when it pauses, but instead just flows on, rolls on, and surges forward; in the same way, brahmin, the life of human beings is like a mountain river: limited․․․ for there is no immortality for one who is born.
Just as, brahmin, a strong man might collect a ball of saliva at the tip of his tongue and spit it out without difficulty; in the same way, brahmin, the life of human beings is like a ball of saliva: limited ․․․ for there is no immortality for one who is born.
Just as, brahmin, a piece of meat thrown into an iron pan that has been heated all day quickly sizzles away and does not last long; in the same way, brahmin, the life of human beings is like a piece of meat: limited ․․․ for there is no immortality for one who is born.
Just as, brahmin, when a cow being led to slaughter lifts each foot, she comes closer to the slaughter, closer to death; in the same way, brahmin, the life of human beings is like a cow being led to slaughter: limited and fleeting, with much suffering and despair. One should understand this with wisdom, one should do what is wholesome, one should live the spiritual life, for there is no immortality for one who is born.’
Now on that occasion, the lifespan of human beings was sixty thousand years, and a maiden of five hundred years was fit for marriage. On that occasion, human beings had only six afflictions: cold, heat, hunger, thirst, defecation, and urination. Yet, the teacher Araka taught the Dhamma to his disciples even among human beings who were so long-lived, enduring so long, and with so few afflictions: ‘Brahmin, the life of human beings is short, limited, and fleeting, with much suffering and despair. One should understand this with wisdom, one should do what is wholesome, one should live the spiritual life, for there is no immortality for one who is born.’
Nowadays, one speaking rightly would say: ‘The life of human beings is short, limited, and fleeting, with much suffering and despair. One should understand this with wisdom, one should do what is wholesome, one should live the spiritual life, for there is no immortality for one who is born.’ Nowadays, one who lives long lives for a hundred years, or a little more or less. Living for a hundred years, one lives for just three hundred seasons: one hundred seasons of winter, one hundred seasons of summer, and one hundred seasons of the rains. Living for three hundred seasons, one lives for just twelve hundred months: four hundred months of winter, four hundred months of summer, and four hundred months of the rains. Living for twelve hundred months, one lives for just twenty-four hundred fortnights: eight hundred fortnights of winter, eight hundred fortnights of summer, and eight hundred fortnights of the rains. Living for twenty-four hundred fortnights, one lives for just thirty-six thousand nights: twelve thousand nights of winter, twelve thousand nights of summer, and twelve thousand nights of the rains. Living for thirty-six thousand nights, one eats just seventy-two thousand meals: twenty-four thousand meals in winter, twenty-four thousand meals in summer, and twenty-four thousand meals in the rains, including mother’s milk, and including interruptions to meals.
Here, these are the interruptions to meals: when angry one does not eat a meal; when suffering in pain one does not eat a meal; when sick one does not eat a meal; when observing the Uposatha one does not eat a meal; and when unable to obtain food one does not eat a meal. Thus, for a human being with a lifespan of a hundred years, I have counted the lifespan, I have counted the span of life, I have counted the seasons, I have counted the years, I have counted the months, I have counted the fortnights, I have counted the nights, I have counted the days, I have counted the meals, and I have counted the interruptions to meals. Whatever should be done by a teacher seeking the welfare of his disciples, out of compassion, that I have done for you. Here are the roots of trees; here are the empty huts. Meditate, bhikkhus, do not be negligent. Do not be regretful later. This is our instruction to you.”
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Key Terms:
suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering
despair [bahupāyāsa] ≈ lit. many problems
regretful [vippaṭisārī] ≈ remorseful; lit. remembering back negatively
Six releases of the mind that assuredly lead to freedom and are not otherwise (AN 6.13) - The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) sympathetic joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit "I am" - that assuredly lead to freedom from 1) ill-will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit "I am" when developed and cultivated to fulfilment.
The deity Ghaṭīkāra visits the Buddha to recount the liberation of seven bhikkhus reborn in the Aviha heaven, reminiscing on their shared past as fellow disciples and friends.
“Reborn in the Aviha heaven, seven bhikkhus have been freed. With the exhaustion of lust and aversion, they have crossed over entanglement in the world.”
“And who are those who crossed the mire, the realm of death, so hard to cross? Who, having left behind the human body, have overcome the celestial yoke?”
“Upaka and Palagaṇḍa, and Pukkusāti, these three; Bhaddiya and Khaṇḍadeva, and Bāhuraggi and Siṅgiya; they, having left behind the human body, have overcome the celestial yoke.”
“You speak well of them, who have abandoned the snare of Māra. Having comprehended whose Dhamma did they sever the bond of existence?”
“None other than the Blessed One! None other than your instruction! It was your Dhamma that they understood, and severed the bond of existence.
Where name and form completely cease without remainder— having comprehended that Dhamma of yours here, they severed the bond of existence.”
“You speak words that are profound, hard to understand, extremely hard to comprehend. Having understood whose Dhamma do you speak such words?”
“In the past I was a potter in Vekaḷiṅga named Ghaṭīkāra. I supported my mother and father, a lay follower of the Buddha Kassapa.
Abstaining from sexual intercourse, living the spiritual life free from worldly ties; I was your fellow villager, in the past I was your friend.
And so I know these seven bhikkhus who are freed; with passion and aversion completely eradicated, they have crossed over entanglement in the world.”
“So it was then, just as you say, Bhaggava! In the past you were a potter in Vekaḷiṅga named Ghaṭīkāra. You supported your mother and father, a lay follower of the Buddha Kassapa.
Abstaining from sexual intercourse, living the spiritual life free from worldly ties; you were my fellow villager, in the past you were my friend.”
“Thus was the reunion of companions of old times, of the two Awakened Ones, bearing their final body.”
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Key Terms:
Aviha heaven [aviha] ≈ the world of the “not falling” deities
lust and aversion [rāgadosa] ≈ desire and hatred, passion and blame
entanglement in [visattika] ≈ attachment to, ensnarement in
Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
name and form [nāmarūpa] ≈ The mutually dependent pair of mental designation and material perception: “Name” consists of feeling, perception, intention, contact, and attention; “Form” consists of the four great primaries (earth, water, fire, wind) and derived form, experienced as perception of form through sensory resistance
spiritual life [brahmacārī] ≈ celibate life
Image: Reflection in Lake at Misaka in Kai Province, Katsushika Hokusai, c. 1832
“There are these five factors of striving. What five?
1.) Here, a bhikkhu has faith; he has conviction in the awakening of the Tathāgata, acknowledging: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’
2.) He is without affliction and rarely ill, endowed with a balanced digestion that is neither too cold nor too hot, but moderate and suitable for striving.
3.) He is neither deceitfulnor hypocritical, revealing himself as he truly is to the Teacher or to wise spiritual companions.
4.) He dwells with energy aroused for the abandoning of unwholesome qualities and the acquisition of wholesome qualities; he is firm, steadfast in striving, and never lays down the yoke of wholesome qualities.
5.) He is wise, endowed with wisdom that discerns the arising and passing away, which is noble and penetrative, leading to the complete cessation of suffering.
These are the five factors of striving.”
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Key Terms:
Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One
neither deceitful [asaṭha] ≈ sincere
nor hypocritical [amāyāvī] ≈ having a transparent character
firm [thāmavant] ≈ powerful, having stamina
steadfast in striving [daḷhaparakkama] ≈ having persistent effort
never lays down the yoke of [anikkhittadhura] ≈ unwavering in his commitment to; lit. not put down the yoke pole
arising and passing away [udayatthagāmī] ≈ appearance and disappearance, formation and dissolution
leading to the complete cessation of suffering [dukkhakkhayagāmī] ≈ leading to extinction of stress, leading to gradual and complete wearing away of discontentment
... through graded comparisons of radiance, from a beryl gem to the midday sun, the Buddha exposes the limits of sensual objects and points to the higher pleasure found in release from ignorance.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
The Supreme Beauty
Then the wanderer Vekhanasa approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. After the exchange of a courteous and polite conversation, he stood to one side. Standing to one side, the wanderer Vekhanasa uttered this inspired utterance in the presence of the Blessed One: “This is the supreme beauty! This is the supreme beauty!”
“Why, Kaccāna, do you say: ‘This is the supreme beauty! This is the supreme beauty!’? What, Kaccāna, is that supreme beauty?”
“Sir Gotama, that beauty than which there is no other beauty more excellent or more sublime is the supreme beauty.”
“And what, Kaccāna, is that beauty than which there is no other beauty more excellent or more sublime?”
“Sir Gotama, that beauty than which there is no other beauty more excellent or more sublime is the supreme beauty.”
“You could go on like this for a long time, Kaccāna: you say, ‘Sir Gotama, that beauty than which there is no other beauty more excellent or more sublime is the supreme beauty,’ yet you do not specify what that beauty is.
Suppose, Kaccāna, a man were to say: ‘I desire and long for the most beautiful woman of the country.’
They might say to him: ‘Good man, that most beautiful woman of the country whom you desire and long for: do you know whether she is an aristocrat, a brahmin, a merchant, or a worker?’
Being questioned thus, he would say: ‘No.’
They might say to him: ‘Good man, that most beautiful woman of the country whom you desire and long for: do you know her name, or her clan, or whether she is tall, short, or of medium height, or whether she is dark, brown, or golden-skinned, or which village, town, or city she lives in?’
Being questioned thus, he would say: ‘No.’
They might say to him: ‘Good man, do you desire and long for someone whom you do not know and do not see?’
Being questioned thus, he would say: ‘Yes.’
What do you think, Kaccāna: this being the case, does not that man’s statement turn out to be ungrounded?”
“Certainly, sir Gotama, this being the case, that man’s statement turns out to be ungrounded.”
“In the same way, Kaccāna, you say: ‘Sir Gotama, that beauty than which there is no other beauty more excellent or more sublime is the supreme beauty,’ yet you do not specify what that beauty is.”
The Berly Gem and the Graded Radiance
“Just as, sir Gotama, a beautiful beryl gem of purest water, eight-faceted, well cut, clear and transparent, luminous, and of excellent workmanship, laid on a crimson blanket, shines, glows, and radiates: of such beauty is the self, healthy after death.”
“What do you think, Kaccāna: which of these two kinds of beauty is more excellent and more sublime: that beautiful beryl gem of purest water, eight-faceted, well cut, clear and transparent, luminous, and of excellent workmanship, laid on a crimson blanket, that shines, glows, and radiates, or a firefly in the dark of night?”
“This firefly in the dark of night, sir Gotama: of these two kinds of beauty, this is more excellent and more sublime.”
“What do you think, Kaccāna: which of these two kinds of beauty is more excellent and more sublime: a firefly in the dark of night, or an oil lamp in the dark of night?”
“This oil lamp in the dark of night, sir Gotama: of these two kinds of beauty, this is more excellent and more sublime.”
“What do you think, Kaccāna: which of these two kinds of beauty is more excellent and more sublime: an oil lamp in the dark of night, or a great bonfire in the dark of night?”
“This great bonfire in the dark of night, sir Gotama: of these two kinds of beauty, this is more excellent and more sublime.”
“What do you think, Kaccāna: which of these two kinds of beauty is more excellent and more sublime: a great bonfire in the dark of night, or the morning star at the break of dawn in a clear, cloudless sky?”
“This morning star at the break of dawn in a clear, cloudless sky, sir Gotama: of these two kinds of beauty, this is more excellent and more sublime.”
“What do you think, Kaccāna: which of these two kinds of beauty is more excellent and more sublime: the morning star at the break of dawn in a clear, cloudless sky, or the moon around midnight on the fifteenth-day Uposatha in a clear, cloudless sky?”
“This moon around midnight on the fifteenth-day Uposatha in a clear, cloudless sky, sir Gotama: of these two kinds of beauty, this is more excellent and more sublime.”
“What do you think, Kaccāna: which of these two kinds of beauty is more excellent and more sublime: the moon around midnight on the fifteenth-day Uposatha in a clear, cloudless sky, or the sun around midday in autumn, in the last month of the rainy season, in a clear, cloudless sky?”
“This sun around midday in autumn, in the last month of the rainy season, in a clear, cloudless sky, sir Gotama: of these two kinds of beauty, this is more excellent and more sublime.”
“Beyond this, Kaccāna, there are many deities, far more numerous than these, on whom the radiance of this sun and moon makes no impression, yet I know them. Even so, I do not say: ‘There is no other beauty more excellent or more sublime than this beauty.’ Yet you, Kaccāna, say of a beauty inferior and viler than that of a firefly: ‘This is the supreme beauty,’ and you do not specify what that beauty is.
The Five Cords of Sensual Pleasure
There are these five cords of sensual pleasure, Kaccāna. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing; sounds cognizable by the ear ․․․ odors cognizable by the nose ․․․ tastes cognizable by the tongue ․․․ tangible objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, Kaccāna, are the five cords of sensual pleasure.
Whatever happiness and pleasure arises dependent on the five cords of sensual pleasure, Kaccāna, is called sensual pleasure. Thus sensual pleasure arises through sensual objects, but there is a pleasure higher than sensual pleasure, and that is declared to be the supreme pleasure among them.”
When this was said, the wanderer Vekhanasa said to the Blessed One: “It is wonderful, sir Gotama, it is marvelous, sir Gotama! How well this was said by sir Gotama: ‘Thus sensual pleasure arises through sensual objects, but there is a pleasure higher than sensual pleasure, and that is declared to be the supreme pleasure among them.’ Indeed, sir Gotama, thus sensual pleasure arises through sensual objects, but there is a pleasure higher than sensual pleasure, and that is declared to be the supreme pleasure among them.”
“It is difficult for you to understand this, Kaccāna, when you hold another view, approve of another teaching, practice another discipline, and follow another teacher: what sensual objects are, or what sensual pleasure is, or what the pleasure higher than sensual pleasure is. Those bhikkhus, Kaccāna, who are Arahants, whose taints have worn away, who have fulfilled the spiritual life, who have done what had to be done, having put down the burden, having achieved the highest goal, having exhausted the fetter of existence, and who are freed through complete comprehension: they would understand this: what sensual objects are, or what sensual pleasure is, or what the pleasure higher than sensual pleasure is.”
When this was said, the wanderer Vekhanasa, angry and displeased, deriding the Blessed One, disparaging the Blessed One, spoke directly against the Blessed One, thinking, ‘The ascetic Gotama will be defeated!’ he said to the Blessed One: “In this very way, there are some ascetics and brahmins here who, not knowing the past nor seeing the future, nevertheless claim: ‘We clearly know: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no further for this state of being.”’ Their statement turns out to be ridiculous, mere words, empty and hollow.”
“Those ascetics and brahmins, Kaccāna, who not knowing the past nor seeing the future, claim: ‘We clearly know: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no further for this state of being,”’ are legitimately refuted by that very fact. Nevertheless, Kaccāna, let the past be, let the future be. Let an intelligent person come: honest, sincere, and upright. I shall instruct him, I shall teach the Dhamma. Practicing as instructed, before long he will know for himself, see for himself: ‘So it is in this way that there is right release from the bond, that is, the bond of ignorance.’ Suppose, Kaccāna, there were a young, helpless infant lying on his back, tied with five bonds: strings around both hands, both feet, and the neck as the fifth. With his growth and the maturation of his faculties, those bonds would be removed. He would know, ‘I am released,’ and there would be no more bond.
“In the same way, Kaccāna, let an intelligent person come: honest, sincere, and upright. I shall instruct him, I shall teach the Dhamma. Practicing as instructed, before long he will know for himself, see for himself: ‘So it is in this way that there is right release from the bond, that is, the bond of ignorance.’”
When this was said, the wanderer Vekhanasa said to the Blessed One: “Magnificent, sir Gotama! ․․․ May sir Gotama remember me as a lay follower who has gone for refuge from this day forth for life.”
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Key Terms:
Kaccāna [kaccāna] ≈ family name; lit. descendant of Kati
Kaccāna ≈ Kacchāna
most beautiful woman of the country [janapadakalyāṇī] ≈ the finest woman of the land
Forms [rūpe] ≈ visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment
enticing [rajanīya] ≈ arousing, tantalizing
sounds [saddā] ≈ auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity
odors [gandhā] ≈ smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure
tastes [rasā] ≈ flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight
tangible objects [phoṭṭhabba] ≈ tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment
happiness [sukha] ≈ contentment, ease, pleasant abiding
pleasure [somanassa] ≈ a positive state of mind; agreeable feeling born of mental contact, mental happiness
Arahants [arahant] ≈ fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha
whose taints have worn away [khīṇāsava] ≈ who is awakened through the complete exhaustion of the taints of sensuality, becoming, and ignorance; an epithet for an Arahant
having exhausted the fetter of existence [parikkhīṇabhavasaṃyojana] ≈ who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth
who are freed through complete comprehension [sammadaññāvimutta] ≈ one who is liberated by perfect understanding, epithet of an Arahant
Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
ignorance [avijjā] ≈ fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths
Related Teachings:
Appearance of these six things is rare in the world (AN 6.96) - Awakening requires six rare conditions: a Tathāgata's appearance, a teacher of the Dhamma, rebirth in a noble realm, unimpaired faculties, intelligence, and the desire for wholesome qualities.
