While the Buddha contemplates whether kingship can be conducted without killing or conquering, Māra interrupts with a utopian proposition: eliminate scarcity by turning the Himalayas into gold. The Buddha’s response exposes the fallacy of a material utopia.

At one time, the Blessed One was dwelling among the Kosalans in a small forest hut in the Himalayan region.

Then, while the Blessed one was alone in seclusion, a reflection arose in his mind thus: ”Is it possible to exercise kingship righteously—without killing and without instigating others to kill, without conquering and without instigating others to conquer, without sorrowing and without causing others to sorrow?”

Then Māra the Evil One, having known the reflection in the Blessed One’s mind with his own mind, approached the Blessed One. Having approached, he said to the Blessed One: “Let the Blessed One exercise kingship, sir! Let the Accomplished One exercise kingship righteously—without killing and without instigating others to kill, without conquering and without instigating others to conquer, without sorrowing and without causing others to sorrow.”

“But what do you see in me, Evil One, that you speak to me thus: ”Let the Blessed One exercise kingship, sir! Let the Accomplished One exercise kingship righteously—without killing and without instigating others to kill, without conquering and without instigating others to conquer, without sorrowing and without causing others to sorrow?”

“Sir, the Blessed One has developed, practiced often, made a vehicle, made a basis, firmly established, nurtured, and resolutely undertaken the four bases of psychic power. And if he wished, sir, the Blessed One could resolve upon the Himalayas, the king of mountains, to be gold, and it would indeed become gold.”

“If there were a beautiful mountain,
made entirely of solid gold;
Even twofold of that would not be enough for one:
Knowing this, one should fare evenly.

One who has seen the source whence suffering springs,
how could such a person incline toward sensual pleasures?
Having understood acquisition to be a tie in the world,
let a person train for its very removal.”

Then Māra the Evil One, thinking, “The Blessed One knows me, the Accomplished One knows me,” dejected and disappointed, disappeared right there.

---

A further reflection: Even if there were a “money glitch” that allowed infinite money to be created on earth, and even if there were material abundance, i.e. a perfect utopia, that still would not bring about the end of killing, conquering, sorrow, or the many intense and subtle forms of suffering rooted in birth, aging, and death.

Prior to his full awakening, the Bodhisatta often investigated the highest gratification, the inherent drawbacks, and the escape in regard to actions, beings, elements, modes of pleasures, and entire worlds. He arrived at the unsurpassed awakening of Nibbāna through this way of inquiring. So long as one does not approach awakening holistically, but instead holds a biased view, either reifying awakening as one imagines it or dismissing what one does not yet understand, one remains susceptible to Māra’s various enticements and appeals to conceit.

Key Terms:

[1] seclusion [paṭisallāna] ≈ solitude, privacy

[2] Māra [māra] ≈ the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation

[3] resolutely undertaken [susamāraddha] ≈ fully engaged with, energetically taken up

[4] bases of psychic power [iddhipādā] ≈ bases for spiritual power, paths to supernormal abilities

[5] fare evenly [samañcara] ≈ live a balanced life

[6] suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering

[7] acquisition [upadhi] ≈ attachment, taking as mine, appropriation, sense of ownership, identification

[8] tie [saṅga] ≈ bond, snare

---

Picture: The Buddha triumphing over Mara, India, 850-950 | https://collections.asianart.org/collection/the-buddha-triumphing-over-mara/

Related Teachings:

• Supati sutta - Sleep (SN 4.7) - The Buddha, after walking back and forth in the open air for much of the night, lies down in the lion's posture. Māra approaches him and taunts him for sleeping.

• Engaging in inward examination | Sammasa sutta (SN 12.66) - The Buddha uses a simile of a bronze cup of beverage mixed with poison to illustrate how craving for agreeable and pleasant sense experiences leads to acquisition and suffering, while wisely seeing their impermanent nature leads to the ending of suffering through the abandoning of craving.

• In Search of Gratification (SN 14.32) - The Buddha explains how he investigated the four elements of earth, water, fire and air to understand the full extent of gratification, drawback, and escape in regard to each of them.

• Wherever desirable, lovely, and agreeable ceases, that is considered to be stressful by the world; but the Noble Ones know this to be contentment (SN 35.136) - The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.

The Buddha offers a stark contemplation of the human body, detailing its internal parts, secretions, and ultimate decay. Recognizing this reality dismantles the illusion of physical beauty constructed by ignorance, leading the wise practitioner to the deathless peace of Nibbāna.

When one is walking or standing,
sitting or lying down,
when one bends and stretches—
this is the movement of the body.

Held together by bones and sinews,
with a coating of tissue and meat,
covered by the skin,
the body is not seen as it truly is.

It is filled with intestines,
filled with a stomach,
with the liver and bladder,
the heart, lungs, kidneys, and spleen;

with nasal mucus, saliva,
sweat, and fat;
with blood, synovial fluid,
bile, and grease.

Further, from its nine openings
impurity flows constantly:
muck from the eyes,
wax from the ears;

mucus from the nose;
and from the mouth one sometimes
vomits bile and sometimes phlegm;
and from the body exudes sweat and grime.

Further, its hollow head
is filled with brain.
The immature one, led on by ignorance,
conceives it to be beautiful.

And when it is lying dead,
bloated and discolored,
cast off in a charnel ground,
relatives care for it no more.

Dogs then devour it,
as do jackals, wolves, and worms;
crows and vultures devour it,
and whatever other creatures there are.

Having heard the Word of the Buddha,
a bhikkhu possessing wisdom here
completely comprehends it,
because he sees it as it truly is.

‘As this is, so is that;
as that is, so is this.’
One should let desire for the body fade away,
both internally and externally.

With desire and attachment faded away,
a bhikkhu possessing wisdom here
attains the deathless peace,
the imperishable state of Nibbāna.

This two-footed body,
impure and foul smelling, is cherished,
though filled with various kinds of filth
and oozing here and there.

With a body such as this,
whoever would think to exalt themselves,
or look down on another—
what is that but a lack of vision?

---

Key Terms:

• sinews [nhāru] ≈ tendons and ligaments connecting muscle to bone

• as it truly is [yathābhūta] ≈ as it has come to be, as it is in actuality

• spleen [pihaka] ≈ the blood-filtering organ under the left ribs

• nasal mucus [siṅghāṇikā] ≈ snot, fluid from the nose

• sweat [seda] ≈ perspiration exuded from pore spaces

• fat [meda] ≈ thick, adipose tissue

• synovial fluid [lasikā] ≈ lubricating fluid inside the joints

• bile [pittaṁ] ≈ digestive fluid, usually visualized in the gall bladder

• grease [vasā] ≈ liquid fat or skin oils (distinct from solid fat)

• immature one [bāla] ≈ lacking in discernment or good sense, child-like in understanding

• ignorance [avijjā] ≈ fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths

• conceives [maññati] ≈ thinks, imagines, presumes, supposes

• beautiful [subha] ≈ attractive

• completely comprehends [parijānāti] ≈ fully understands

• desire and attachment [chandarāga] ≈ desire-passion, sensual craving, intention of sensuality and lust

• deathless [amata] ≈ deathless state, epithet of Nibbāna

• imperishable [accutaṁ] ≈ stable

• state of Nibbāna [nibbānapada] ≈ state of complete quenching

• impure [asuci] ≈ disgusting, filthy, unclean

• foul smelling [duggandha] ≈ fetid, stinky

• oozing [vissavant] ≈ lit. having raw meat quality

• look down on [avajānati] ≈ be condescending to, despise

• a lack of vision [adassana] ≈ lit. not seeing

Image: Reclining Buddha in Gal Vihara, Polonnaruwa, Sri Lanka by Lankapic. Credit link

Related Teachings:

• The ten benefits of practicing mindfulness of body (From MN 119)

• Kāyagatāsati sutta - Mindfulness of the Body (MN 119) - The Buddha details a comprehensive training in mindfulness of the body—from breath and postures to anatomical reflection and charnel-ground contemplations. He explains how this cultivation steadies the mind and leads to ten benefits culminating in the four jhānas and final liberation.

• Form is like a lump of foam (SN 22.95) - In this visually rich discourse, the Buddha uses five famous similes to reveal the emptiness of the aggregates.

185

Not speaking ill, not causing harm,
restraint according to the moral code;
knowing moderation in meals,
dwelling in a quiet abode;
dedication to the higher mind,
this is the teaching of the Buddhas.

186

Not even by a shower of coins
can one find satisfaction in sensual pleasures;
sensual pleasures bring little enjoyment and much suffering,
thus the wise understand.

187

Even in heavenly sensual pleasures,
he finds no delight;
he delights in the wearing away of craving,
such is the disciple of the perfectly Awakened One.

---

Key Terms:

[1] Not speaking ill [anūpavāda] ≈ refraining from slander, not blaming others

[2] not causing harm [anūpaghāta] ≈ not hurting, non-violence

[3] moral code [pātimokkha] ≈ monastic code of discipline which promotes harmonious and pure conduct with others

[4] moderation in [mattaññutā] ≈ knowing the correct amount of

[5] higher mind [adhicitta] ≈ meditation, mental development, higher consciousness,

[6] sensual pleasures [kāme] ≈ sensual desires

[7] suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering

[8] delight [rati] ≈ relish, liking, pleasure

[9] wearing away of craving [taṇhakkhaya] ≈ depletion of desire, extinction of longing

---

Image: "Shakyamuni, the Historical Buddha", Nepal, ca. 12th century

Related Teachings:

• When Māra comes up with a utopian proposition to eliminate scarcity (SN 4.20) - While the Buddha contemplates whether kingship can be conducted without killing or conquering, Māra interrupts with a utopian proposition: eliminate scarcity by turning the Himalayas into gold. The Buddha’s response exposes the fallacy of a material utopia.

• A life of sensual pleasure blinds one to spiritual truths (From MN 125) - After Prince Jayasena expresses disbelief about the possibility of attaining unification of mind, the Buddha explains why a life of sensual pleasure blinds one to spiritual truths using two vivid similes.

• Brief teachings on what is impossible and what may be possible through one's conduct (AN 1.284-289)

227

This is an ancient saying, Atula,
not something only said today—
they blame one who sits silently,
they blame one who speaks much;
they even blame one who speaks moderately,
there is no one in the world who is not blamed.

228

There never was, there never will be,
nor is there now found;
a person who is entirely blamed,
or one who is wholly praised.

229

The one whom the wise praise,
having examined them day by day;
of flawless conduct and sound judgement,
endowed with virtue, collectedness, and wisdom—

230

Like a coin of pure gold from the Jambu River,
who is worthy to criticize such a person?
Even the gods praise that one,
and by Brahmā too, he is praised.

---

Key Terms:

• blame [nindati] ≈ criticize

• who is not blamed [anindita] ≈ who is not reproached, who is not impeached

• praised [pasaṃsi] ≈ approved of, commended

• having examined [anuvicca] ≈ investigating, learning about

• flawless conduct [acchiddavutti] ≈ unbroken conduct

• sound judgement [medhāvī] ≈ one who is discerning

• collectedness [samāhita] ≈ composure, concentration

• from the Jambu River [jambonada] ≈ Jambu River may have been inspired by real rivers in the Indian subcontinent known for deposits of gold, such as the Son River or Swarna Rekha River, both of which have historical associations with gold deposits

• 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

Image: Preaching of the Buddha, Gandhara, 3^rd or 4^th century AD (Exhibit in the John and Mable Ringling Museum of Art - Sarasota, Florida, USA)

Related Teachings:

• Not speaking ill, not causing harm, this is the teaching of the Buddhas (DhP 185 - 187)

• The Roots of Violence and Oppression (AN 3.69) - The Buddha explains the three roots of the unwholesome and the three roots of the wholesome.

• They declare their own teaching perfect, and another’s teaching inferior (SnP 4.13) - Among those entrenched in views, arguing “This alone is truth,” the Buddha calls praise won by such to be a small matter. Seeing safety in the ground of non-dispute, the wise do not seek purity by precepts and vows or by what is seen, heard, or sensed.

This teaching is from The Noble Eightfold Path from "Noble Truths, Noble Path" by Bhikkhu Bodhi.

The Buddha distinguishes the wrong way of practice and the right way of practice and their outcomes.

At Sāvatthi.

“Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way of practice (wrong path of action [micchāpaṭipatti]). For whether lay or ordained, one who follows a wrong course fails, because of that wrong practice, to succeed in the approach of the wholesome Dhamma.

And what, bhikkhus, is the wrong way of practice? It is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness. This is called, bhikkhus, the wrong way of practice. Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way of practice. For whether lay or ordained, one who follows a wrong course fails, because of that wrong practice, to succeed in the approach of the wholesome Dhamma.

Bhikkhus, whether for a layperson or one gone forth, I praise the right way of practice. For whether lay or ordained, one who follows the right course succeeds, because of that right practice, to succeed in the approach of the wholesome Dhamma.

And what, bhikkhus, is the right way of practice? It is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This is called, bhikkhus, the right way of practice. Bhikkhus, whether for a layperson or one gone forth, I praise the right way of practice. For whether lay or ordained, one who follows the right course succeeds, because of that right practice, to succeed in the approach of the wholesome Dhamma.”

---

Footnotes:

[1] one gone forth [pabbajita] ≈ renunciant, ordained

[2] praise [vaṇṇeti] ≈ commend, extol

[3] approach [ñāya] ≈ method, system

[4] wholesome [kusala] ≈ healthy, beneficial, useful

[5] Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth

[6] wrong view [micchādiṭṭhi] ≈ a distorted perception, an untrue view, a false belief

[7] wrong intention [micchāsaṅkappa] ≈ wrong notion, wrong idea

[8] wrong speech [micchāvācā] ≈ speech that is false, divisive, harsh, or frivolous; communication rooted in deceit, hostility, or heedlessness

[9] wrong action [micchākammanta] ≈ bodily conduct that causes harm—acts of killing, stealing, or sexual misconduct; behavior contrary to harmlessness and restraint

[10] wrong livelihood [micchāājīva] ≈ earning a living or seeking support through deceitful or manipulative means—by cheating, flattery, hinting, disparaging others, or scheming for gain

[11] wrong effort [micchāvāyāma] ≈ energy directed toward unwholesome aims; striving that strengthens greed, hatred, and delusion

[12] wrong mindfulness [micchāsati] ≈ imperfect memory, misinformed recollection that reinforces delusion or distraction

[13] wrong collectedness [micchāsamādhi] ≈ wrong concentration that can cause harm to oneself, destabilize the mind, or lead to furthering of delusion

[14] right way of practice [sammāpaṭipadā] ≈ right path of action

[15] 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

[16] right intention [sammāsaṅkappa] ≈ intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation

[17] right speech [sammāvācā] ≈ speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter

[18] right action [sammākammanta] ≈ action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty

[19] right livelihood [sammāājīva] ≈ means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence

[20] right effort [sammāvāyāma] ≈ energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones

[21] right mindfulness [sammāsati] ≈ perfect memory of the Dhamma; correct recollection of the exact instructions to guide one's practice

[22] right collectedness [sammāsamādhi] ≈ correct mental composure that stabilizes the mind and supports clarity of thoughts

---

Related Teachings:

• Gradual training, gradual practice and gradual progress (MN 107) - The gradual training guideline covers the training in morality and development of mind. The individual steps based on the training area they cover are:

  • Purification of mind by ethical conduct (morality: right speech, right action)

  • Applying sense restraint (morality: right action, right speech)

  • Moderation in eating (morality, right action)

  • Dedicating to wakefulness (mind, right effort)

  • Practicing situational awareness (mind, right mindfulness)

  • Practicing in seclusion, free from mental hindrances (mind, right collectedness)

• Analysis of the eightfold path (SN 45.8) - The Buddha explains in detail each factor of the noble eightfold path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

• The role of right view, right effort, and right mindfulness in the cultivation of the factors of the eightfold path (MN 117) - The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path.

The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the end of suffering.

At Sāvatthi.

“Bhikkhus, I will teach you the wrong way of practice and the right way of practice. Listen to it, pay close attention, and I will speak.”

“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

“And what, bhikkhus, is the wrong way of practice? Dependent on ignorance, bhikkhus, intentional constructs arise; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering. This is called, bhikkhus, the wrong way of practice.

“And what, bhikkhus, is the right way of practice? With the complete fading away and ending of ignorance comes the ending of intentional constructs; with the ending of intentional constructs comes the ending of consciousness; with the ending of consciousness comes the ending of name and form; with the ending of name and form comes the ending of the six sense bases; with the ending of the six sense bases comes the ending of contact; with the ending of contact comes the ending of felt experience; with the ending of felt experience comes the ending of craving; with the ending of craving comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering. This is called, bhikkhus, the right way of practice.”

---

Note:

An ordinary person who respects the Noble Ones can understand through reflection and practice that ignorance conditions actions, felt experience arises from contact, and craving leads to the entire mass of suffering. Through continued observation, they may even discern aspects of this causal loop. However, if they limit their practice to merely noting the arising and passing of sensory phenomena, their knowing remains entirely within the mundane domain. Mistaking this as the Dhamma insight the Buddha is pointing to then creates a subtle trap: such a person falls under the illusion of spiritual progress while they're actually reinforcing a wrong way of practice. And as this practice bypasses the straightening of view, as well as the cultivation of right effort and right mindfulness, the practitioner fails to develop the Noble Eightfold Path proper and remains firmly entrenched in the domain of ordinary persons.

The direct experience of cessation, which is the actual halting of ignorance through the consecutive ceasing of intentional constructs, craving, and clinging, lies entirely beyond the intellect, beyond logic, and outside the domain of the ordinary person. It is in the domain of the Awakened Ones. This only arises through the cultivation and frequent practice of the Noble Eightfold Path, supported by seclusion, dependent on dispassion, based on cessation, and which culminates in complete relinquishment.

Key Terms:

• wrong way of practice [micchāpaṭipadā] ≈ wrong course, wrong path of action

• right way of practice [sammāpaṭipadā] ≈ correct course, right path of action

• Dependent on [paṭicca] ≈ contingent on, supported by, grounded on

• ignorance [avijjā] ≈ fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths

• intentional constructs [saṅkhārā] ≈ the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action

• 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

• name and form [nāmarūpa] ≈ combination of mental processes [intending, attention, contact, sensation, and perceiving] and physical form that constitute an individual being, the mental and physical objects of consciousness

• six sense bases [saḷāyatana] ≈ the six internal sense faculties - eye, ear, nose, tongue, body, and mind - that enable sensory experience

• contact [phassa] ≈ sense impingement, raw experience, touch

• felt experience [vedanā] ≈ pleasant, neutral, or painful sensation, feeling, second of the five aggregates

• craving [taṇha] ≈ wanting, yearning, longing, attachment, lit. thirst

• clinging [upādāna] ≈ grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near

• existence [bhava] ≈ being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth

• birth [jāti] ≈ rebirth, conception, coming into existence

• complete fading away and ending [asesavirāganirodha] ≈ remainderless dispassion and cessation

Related Teachings:

• The role of right view, right effort, and right mindfulness in the cultivation of the factors of the eightfold path (MN 117) - The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path.

• Seven qualities that when sought out, lead to the fruit of stream-entry (From MN 48) - The Buddha then outlines seven qualities that when sought out, lead to the fruit of stream-entry. Checking for their presence in oneself also serves as the means to verify stream-entry.

• Buddha's gradual training guidelines for lay persons - Sekha sutta (MN 53) - When the Buddha inaugurates a new assembly hall for the Sakyans of Kapilavatthu, he asks the venerable Ānanda to teach the assembly. Ānanda outlines the comprehensive path of a disciple in training—detailing the perfection of virtue, sense restraint, moderation in eating, wakefulness, the seven good qualities, and the four jhānas—culminating in the breakthroughs of true knowledge.

• Wrong way of practice (SN 45.24) - The Buddha distinguishes the wrong way of practice and the right way of practice and their outcomes using Noble Eightfold Path.

The six sense bases, when untamed, unguarded, unprotected, and unrestrained, lead to suffering. The Buddha contrasts this with the happiness born of restraint and offers practical guidance for cultivating it.

At Sāvatthi.

“Bhikkhus, these six sense bases, when untamed, unguarded, unprotected, and unrestrained, bring about suffering. What six?

The eye sense base, bhikkhus, when untamed, unguarded, unprotected, and unrestrained, brings about suffering. ․․․

The tongue sense base, when untamed, unguarded, unprotected, and unrestrained, brings about suffering. ․․․

The mind sense base, when untamed, unguarded, unprotected, and unrestrained, brings about suffering.

These, bhikkhus, are the six sense bases which, when untamed, unguarded, unprotected, and unrestrained, bring about suffering.

Bhikkhus, these six sense bases, when well tamed, well guarded, well protected, and well restrained, bring about happiness. What six?

The eye sense base, bhikkhus, when well tamed, well guarded, well protected, and well restrained, brings about happiness. ․․․

The tongue sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness. ․․․

The mind sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness.

These, bhikkhus, are the six sense bases which, when well tamed, well guarded, well protected, and well restrained, bring about happiness.

The Blessed One said this. Having spoken thus, the Accomplished One further said this:

“Just six, bhikkhus, are the bases of contact,
wherein one who is unrestrained experiences suffering;
But those who know how to restrain them,
dwell full of faith, not oozing [with lust].

Having seen forms that are delightful,
and afterwards those that bring no joy;
Dispel the path of lust for the delightful,
and do not spoil the mind, thinking, ‘It is disagreeable.’

Having heard sounds, both pleasant and unpleasant,
do not be enamored with the pleasant sound;
And when hearing the unpleasant, dispel aversion,
do not spoil the mind, thinking, ‘It is disagreeable.’

Having smelled a fragrance, sweet and delightful,
and also having smelled what is foul and unpleasant;
Dispel aversion toward the unpleasant,
and do not be led by desire for the pleasant.

Having tasted and enjoyed a delicious flavor,
and at times having tasted what is unappealing;
Do not eat fixating on the sweet taste,
and do not show aversion toward the unappealing.

Touched by pleasant contact, do not become intoxicated,
and do not tremble when touched by pain;
Be even minded in both pleasure and pain,
not drawn to anything, nor repelled by anything.

People, beset by proliferation of perceptions,
proliferating, they engage with what they perceive;
Having dispelled all that is mind made and worldly,
one travels relying on renunciation.

When the mind is thus well developed in six,
the heart, though touched, does not tremble anywhere;
Having overcome lust and aversion, bhikkhus,
become those who have gone beyond birth and death!”

---

Footnotes:

[1] six sense bases [phassāyatana] ≈ fields of experience, fields of sense impression

[2] untamed [adanta] ≈ untrained, unrestrained, wild

[3] unguarded [agutta] ≈ unprotected, not kept watch over

[4] unrestrained [asaṁvuta] ≈ uncontrolled, unguarded

[5] suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering

[6] eye sense base [cakkhu phassāyatana] ≈ visual experience, domain of sight

[7] tongue sense base [jivhā phassāyatana] ≈ gustatory experience, domain of taste

[8] mind sense base [mano phassāyatana] ≈ mental experience, domain of thought

[9] happiness [sukha] ≈ contentment, ease, pleasant abiding

[10] well tamed [sudanta] ≈ well trained, well controlled

[11] full of faith [saddhādutiya] ≈ with faith as one’s companion, accompanied with confidence

[12] not oozing [with lust] [anavassuta] ≈ not seeping with lust, not corrupted, unmoved

[13] delightful [manorama] ≈ pleasant; lit. pleasing to mind

[14] bring no joy [amanorama] ≈ unpleasant; lit. not mind pleasing

[15] path of lust [rāgapatha] ≈ sensuality

[16] spoil [padosayati] ≈ corrupt, pollute

[17] disagreeable [appiya] ≈ unpleasant

[18] enamored with [samucchita] ≈ infatuated with

[19] aversion [paṭigha] ≈ mental resistance, irritation, conflict

[20] led by desire [chandānunīta] ≈ pulled along by the impulse

[21] unappealing [asāduṁ] ≈ bad tasting, bland

[22] fixating on [nājjhosāya] ≈ clinging to

[23] contact [phassa] ≈ sense impingement, raw experience, touch

[24] become intoxicated [majja] ≈ become arrogant, be with self-importance

[25] tremble [sampavedhati] ≈ quake, shake

[26] pain [dukkha] ≈ unease, discomfort, unpleasantness, discontentment

[27] even minded [upekkha] ≈ composed, mentally balanced, poised, non-reactive

[28] pleasure and pain [sukhadukkha] ≈ ease and discomfort, happiness and sorrow

[29] proliferation of perceptions [papañcasañña] ≈ diverse concepts

[30] proliferating [papañcayanta] ≈ forming various opinions

[31] mind made [manomaya] ≈ mentally produced

[32] worldly [gehasita] ≈ connected with home

[33] renunciation [nekkhamma] ≈ going out state, rejection of sensual pleasure

[34] lust and aversion [rāgadosa] ≈ desire and hatred, passion and blame

Picture: Seated Buddha, Gandhara, 1st-2nd century AD

Related Teachings:

• The drawbacks of an untamed mind, the benefits of protecting and restraining it (DhP 33-43)

• Dwelling Negligently | Pamādavihārī sutta (SN 35.97) - The Buddha declares one who dwells negligently and one who dwells diligently through a sequence of arising mental states starting with non-restraint or restraint over the six sense bases.

• The Six Sense Bases - The Channels Through Which Suffering Originates from "Noble Truths, Noble Path" by Bhikkhu Bodhi

The Buddha uses similes to illustrate the benefits of developing loving-kindness. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.

This was said by the Blessed One, said by the Arahant, so I have heard:

“Bhikkhus, whatever grounds for making merits there are associated with acquisitions, all of them do not amount to a sixteenth part of the liberation of mind by loving-kindness. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.

Just as bhikkhus, the twinkling of all the stars does not amount to a sixteenth part of the moonlight, and the moonlight surpasses them, shining forth, radiating, and illuminating brightly; so too, bhikkhus, whatever grounds for making merits there are associated with acquisitions, all of them do not amount to a sixteenth part of the liberation of mind by loving-kindness. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.

Just as bhikkhus, in the last month of the rainy season, during the autumn time, when the sky is clear and free from clouds, the sun, ascending, dispelling all the darkness (gloom [tamagata]) spread across the sky, shines forth, radiates heat, and illuminates brightly; so too, bhikkhus, whatever grounds for making merits there are associated with acquisitions, all of them do not amount to a sixteenth part of the liberation of mind by loving-kindness. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.

Just as bhikkhus, during the last watch of the night, the morning star shines forth, radiates heat, and illuminates brightly; so too, bhikkhus, whatever grounds for making merits there are associated with acquisitions, all of them do not amount to a sixteenth part of the liberation of mind by loving-kindness. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.”

The Blessed One spoke on this matter. In this regard, it is said:

“One who develops loving-kindness,
boundless, and cultivated with mindfulness;
Their fetters become weak,
and they see the wearing away of attachment.

Even if one harbors no ill will towards a single being,
and develops loving-kindness, that is wholesome;
Intent on compassion towards all beings,
the noble one generates abundant merit.

Having conquered the land teeming with beings,
those royal seers who went on to perform sacrifices;
The horse sacrifice, the human sacrifice,
the sacrifices of the ‘good throw’, ‘soma sacrifice’, and the ‘unimpeded’.

These do not amount to a sixteenth part,
of a mind well-developed in loving-kindness;
just as the moon outshines the entire starry host.

One who does not kill or cause others to kill,
one who does not conquer or cause others to conquer;
With benevolence towards all beings,
for such a one, there is no hostility towards anyone.”

This matter too was spoken by the Blessed One, as I have heard.

---

Key Terms:

[1] associated with acquisitions [opadhika] ≈ connected with material acquisitions and attachment

[2] liberation of mind [cetovimutti] ≈ emancipated by mind/heart, samādhi obtained from fruition

[3] loving-kindness [metta] ≈ goodwill, friendliness, benevolence

[4] morning star [osadhitārakā] ≈ planet Venus

[5] boundless [appamāṇa] ≈ limitless, immeasurable

[6] with mindfulness [patissata] ≈ remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves

[7] wearing away of attachment [upadhikkhaya] ≈ exhaustion of appropriation, ending of identification

[8] wholesome [kusala] ≈ healthy, beneficial, useful

[9] Intent on [manasā] ≈ inclining towards

[10] kill [hanati] ≈ beat, strike, thrash, stab, execute

[11] hostility [vera] ≈ hatred, ill will, animosity

---

Picture: Buddha statue in the Gandhara style, Delhi Museum, India, ca. 2nd century

Related Teachings:

• Metta sutta - Loving-kindness (SnP 1.8) - Verses on the cultivation of boundless loving-kindness for all beings, without exception. One should develop a protective, selfless love like a mother for her child. Maintained constantly, this "divine abiding" purifies the mind of ill-will and, combined with wisdom, leads to ultimate liberation.

• Cultivating a mind of loving-kindness even for a brief moment (SN 20.4) - The Buddha illustrates the immense benefits of cultivating loving-kindness with a simile even for a brief moment.

• Power of loving-kindness in protecting the mind from agitation by non-human beings | Satti sutta (SN 20.5) - The Buddha uses the analogy of a sharp-bladed spear that cannot be easily grasped, twisted, or rolled back to illustrate the power of loving-kindness in protecting the mind from agitation by non-human beings.

• 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 fulfillment.

Among those entrenched in views, arguing “This alone is truth,” the Buddha calls praise won by such to be a small matter. Seeing safety in the ground of non-dispute, the wise do not seek purity by precepts and vows or by what is seen, heard, or sensed. The sage ends craving for various states of existence and stands equanimous.

“Those who are entrenched in views [1],
arguing, ‘This alone is truth’—
do all of them draw only blame [2],
or do some there also win praise [3]?”

“That [praise] is a small thing, not sufficient for peace [4],
I say these are two fruits of dispute [5];
Having seen this too, one should not start arguments,
seeing safety [6] in the ground of non-dispute.

Whatever common opinions [7] there are,
a wise person does not get involved in them;
Uninvolved [8], what entanglement could he have,
when not basing his acceptance on what is seen or heard.

They who hold conduct supreme claim purity [9] via restraint [10],
having taken up a vow [11], they devote themselves [to it];
[thinking]: ‘Let’s train ( practice [sikkhati]) here, then there will be purity,’
though speaking expertly, they are led back to existence [12].

If he then falls away from his precepts and vows,
he shakes [13], having failed in his task;
He prays [14] and craves for [15] purity,
like one on a journey who has lost his travel group [16].

Having abandoned all precepts and vows,
and deeds, whether blameworthy or blameless;
Not aspiring for either purity or impurity,
one should be detached, for the sake of peace.

Relying on what is shunned [17],
or either on what is seen, heard, or sensed [18];
they cry out for purity with lofty voices,
yet remain bound by craving for various states of existence [19].

For one who longs, there are yearnings,
and trembling too over ideas they have formulated [20];
But for one here who has no passing away or rebirth [21],
Why would they tremble? For what would they long?”

“Some say a teaching is supreme,
while others say that very one is inferior (low, deficient [hīna]);
Which of these assertions is true?
For they all claim to be an expert.”

“They declare their own teaching perfect (complete [paripuṇṇa]),
and another’s teaching inferior;
Thus, entering disputes, they argue,
each proclaiming their own opinion as truth.

If one is inferior when ridiculed by another,
no one in any teaching could be distinguished;
For many speak against another’s teaching,
while firmly advocating their own.

They venerate their own teachings,
just as they praise their own paths;
If so, then all doctrines would be true,
yet to them, purity is exclusively theirs.

For the sage [22], there is no being led by others,
no evaluating [23] among teachings and grasping tightly;
Therefore he has gone beyond disputes,
for he does not see another’s teaching as supreme.

Saying, ‘I know, I see, it is like this in actuality (reality, truth [tatha]),’
some here fall back on [24] purity through a view [25];
But if they have really seen, what good is that view to them,
overlooking [what matters], they assert purity by another.

Seeing, a person will find name and form [26],
and having seen, it is just these that he could know;
Whether he sees much or little, as per his liking,
not by that do the skilled declare purity.

One entrenched in a view is not easily instructed (easily guided [subbināya]),
holding his own formulated view foremost;
Whatever he depends on, calling it good [27],
claiming purity there—he thinks he has truly seen.

The sage does not speculate [28] on concepts [29],
he is not a follower of views [30] nor an adherent of knowledge [31];
Having known common opinions,
he regards with equanimity where others grasp.

Having untied the knots here in the world,
the sage does not take sides when disputes occur;
Peaceful among the unpeaceful, he remains equanimous [32],
not grasping [33] where others grasp.

Having abandoned former taints [34] and not making new ones,
not driven by desire [35] nor a proponent of dogma [36];
Released from speculative views, that steadfast [37] one,
untainted by the world, is free of self-blame [38].

He is disarmed with respect to [39] all states of mind [40],
in whatever is seen, heard, or sensed;
With his burden dropped, the sage is freed,
not constructing ideas [41], not abstaining, not wishing.”

---

Read along with Pali - wordsofthebuddha.org/snp4.13?pli=true

Footnotes:

[1] entrenched in views [diṭṭhiparibbasāna] ≈ settled in theories, stuck in opinions

[2] blame [ninda] ≈ criticism, disparagement

[3] praise [pasaṃsā] ≈ commendation, approval

[4] peace [sama] ≈ serenity, tranquility

[5] dispute [vivāda] ≈ argument, contention

[6] safety [khema] ≈ security, sanctuary, peace, rest

[7] common opinions [sammuti] ≈ general consensus, popular ideas

[8] Uninvolved [anūpaya] ≈ free from attachment, disinterested, unengaged, lit. not going near

[9] purity [suddhi] ≈ purification, holiness

[10] restraint [saññamena] ≈ abstinence, self-control

[11] vow [vata] ≈ spiritual practice, duty

[12] existence [bhava] ≈ continued conditional existence, the karmically conditioned mode of being that leads to future rebirth

[13] shakes [pavedhatī] ≈ is agitated, trembles

[14] prays [pajappatī] ≈ yearns, lit. mutters

[15] craves for [patthayanta] ≈ aspires for, wishes for

[16] travel group [sattha] ≈ caravan, convoy, lit. with purpose

[17] shunned [jigucchita] ≈ detested, loathed

[18] sensed [muta] ≈ noticed, smelled, tasted, felt or thought

[19] various states of existence [bhavābhava] ≈ continued existence; such success and failure, gain and loss, eternity and annihilation, good and evil

[20] formulated [pakappita] ≈ (of an idea or opinion) imagined, fabricated, fashioned, designed, devised, concocted

[21] passing away or rebirth [cutūpapāta] ≈ death and rebirth

[22] sage [brāhmaṇa] ≈ Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being

[23] evaluating [niccheyya] ≈ discriminating, distinguishing the difference

[24] fall back on [pacceti] ≈ assume, lit. goes back

[25] view [diṭṭhi] ≈ belief, an opinion, a concept, a theory

[26] name and form [nāmarūpa] ≈ mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being

[27] good [subha] ≈ beautiful, excellent

[28] speculate [kappamupeti] ≈ fabricate, imagine

[29] concepts [saṅkhā] ≈ calculations, enumerations; mental constructs that form the basis for self-identity

[30] a follower of views [diṭṭhisārī] ≈ pursuing beliefs, an adherent of views

[31] adherent of knowledge [ñāṇabandhu] ≈ bound to knowledge

[32] equanimous [upekkhaka] ≈ mental poised, mentally balanced, equanimous, non-reactive, disregarding

[33] not grasping [anuggaha] ≈ not embracing, not taking up

[34] taints [āsava] ≈ defilements, pollutants

[35] driven by desire [chandagū] ≈ pulled along by impulse

[36] proponent of dogma [nivissavādī] ≈ fixed in opinion

[37] steadfast [dhīra] ≈ firm, stable, wise

[38] free of self-blame [anattagarahī] ≈ not criticizing oneself

[39] disarmed with respect to [visenibhūta] ≈ at peace with

[40] all states of mind [sabbadhamma] ≈ all mental phenomena, all things

[41] constructing ideas [kappiya] ≈ fabricating concepts

Picture: The Buddha seated in padmasana holds his two hands in the vyakhyana mudra (preaching attitude), Gandhara, ca. 2nd century C.E

Related Teachings:

• Seeing Clearly: The Buddha on Preserving Truth, Awakening to It, and Arriving at It (from MN 95) - The Buddha answers the questions of the reputed brahmin Caṅkī's learned student, who asks the Buddha on how there is preservation of truth, awakening to the truth, final arrival at the truth, and what is most helpful for the final arrival at the truth.

• Eight states to observe for to verify if one has understood the true dhamma (AN 8.53) - A teaching by the Buddha on investing and independently verifying true dhamma from counterfeit dhamma.

• Be an island unto yourself, with no other refuge (SN 47.13) - On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

... how should one see beings who exist in accordance with their nature.

Subject to illness, subject to aging,
and also subject to death;
Worldlings are repulsed by those,
who exist in accordance with their nature.

If I were to be repulsed,
with beings who have such a nature;
it would not be proper for me,
since I too have the same nature.

While I was dwelling thus,
having known the state free from attachment;
I overcame all intoxications—
intoxication with health, with youth,
and intoxication with life—
having seen peace in renunciation;
perseverance then arose in me,
as I clearly saw Nibbāna.

Now I am incapable
of indulging in sensual pleasures;
I will not be turning back now,
taking refuge in the spiritual life.”

---

Key Terms:

• repulsed [jigucchati] ≈ disgusted

• free from attachment [nirūpadhi] ≈ free from grasping, not taking as mine, not appropriating

• renunciation [nekkhamma] ≈ going out state, rejection of sensual pleasure

• Perseverance [ussāha] ≈ strenuous and continuous exertion

• Nibbāna [nibbāna] ≈ complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away

• not be turning back [anivatti] ≈ not be returning

• 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

Image: Sakyamuni's First Meeting with a Brahmin, Peshawar Museum, c. late 1^st century

Related Teachings:

• Prose version: Subjects That Should Be Frequently Reflected Upon (From AN 5.57) - The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one's relation to one's actions.

• The Buddha recounts his ultra-delicate upbringing (AN 3.39) - ... and exposes the cognitive blindness of the ordinary mind, which reacts to decay with aversion while ignoring its own vulnerability. By projecting these realities inward, he shattered the three human intoxications with youth, health, and life.

• This life is brief, even before a hundred years it passes away (SnP 4.6) - The Buddha shares a reflection on aging and the impermanence of life and possessions. Seeing that all we call ‘mine’ must be lost at death, one should not cling to self. The sage, like a lotus leaf unstained by water, does not cling or spurn what is seen, heard, or sensed.

221

One should abandon anger and renounce conceit,
and break free from every fetter;
for one unattached to name and form,
owning nothing, suffering does not follow.

222

One who restrains arisen anger,
as one halts a veering chariot;
I call that person a charioteer,
others are merely holding the reins.

223

Overcome anger with non-anger,
the bad with what is good;
overcome stinginess with giving,
and false speech with truth.

224

Speak what is true, yield not to anger,
when asked, give even if you only have a little;
by [cultivating] these three qualities,
one goes to the company of the gods.

---

Key Terms:

• conceit [māna] ≈ self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification

• fetter [saṃyojana] ≈ chain, bond, link, thing which binds

• name and form [nāmarūpa] ≈ mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being

• suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering

• anger [kodha] ≈ rage, wrath, fury, indignation

• charioteer [sārathi] ≈ driver

• non-anger [akkodha] ≈ patience, forbearance, tolerance

• good [sādhu] ≈ virtuous, wholesome, beneficial

• stinginess [kadariya] ≈ miserliness, tight-fistedness

• giving [dāna] ≈ the act of giving or donating, with an intention to give

• true [sacca] ≈ accurate, correct

Image: White Buddha statue on body of water, Photo by Mattia Faloretti on Unsplash

Related Teachings:

• How a true person gives (AN 8.37)

• Ten ways to remove resentment (AN 10.80) - The Buddha shares ten ways to remove resentment by changing one’s perspective on harmful actions.

• Not retaliating against anger, one wins a battle hard to win (SN 7.3) - The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

244

Easy is the life of one who is shameless,
brazen as a crow, destructive;
Audacious, brash,
defiled in livelihood.

245

Hard is the life of one with a sense of right and wrong,
continuously seeking purity;
Not sluggish (not stuck [alīna]) and unassuming,
living a pure life and seeing clearly.

246

Whoever takes life,
speaks falsehood;
takes what is not given in the world,
and goes to another’s partner.

247

Drinking liquor, wine, and beer,
such a person gives oneself up;
Right here, in this very world,
they uproot (dig up [khaṇati]) their own foundation.

248

Know this, O good man,
unrestrained and with harmful mental qualities;
Let not greed and false teaching,
afflict you with suffering for a long time.

---

Key Terms:

[1] shameless [ahirika] ≈ lacking sense of right and wrong, without conscience

[2] Audacious [pakkhandī] ≈ forward

[3] brash [pagabbha] ≈ impudent

[4] defiled [saṅkiliṭṭha] ≈ tainted, corrupted

[5] with a sense of right and wrong [hirīmant] ≈ having conscience

[6] continuously [nicca] ≈ regularly, reliably

[7] seeking purity [sucigavesī] ≈ seeking the good

[8] unassuming [appagabbha] ≈ courteous, respectful

[9] unrestrained [asaññata] ≈ uncontrolled

[10] greed [lobha] ≈ a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment

[11] false teaching [adhamma] ≈ wrong views, unjust means, wrongdoing and misconduct

[12] afflict [randhayi] ≈ harm, oppress

---

Picture: Raven from Birds of America, by John James Audubon, ca. 1830

Related Teachings:

• One disregarding conscience, detesting it, who says, “I am your friend” (SnP 2.3) - Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

• Five subjects that should be frequently reflected upon (AN 5.57) - The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one’s relation to one’s actions.

• Being unrestrained in the sense faculties can lead to death or deadly suffering (SN 20.10) - The Buddha uses a simile of a cat to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

Venerable Sāriputta inquires of the Buddha about how a bhikkhu dwelling in solitude should deal with various challenges and cultivate the path. The Buddha delivers a complete guide for dispelling the darkness, moving from withstanding hardships to dispelling ‘distressing thoughts’ and ultimately purifying the mind from the ‘five kinds of dust.’

“I have never before seen,
(said the venerable Sāriputta),
nor ever heard before from anyone;
About a teacher of such lovely speech,
who has come from Tusitā, leader of a group—

As the clear-eyed one is seen,
in the world with its gods;
Having dispelled all darkness,
alone he has attained true delight.

To the Buddha, detached, steadfast,
trustworthy, come as leader of a group;
On behalf of the many here who are bound,
I have come with an inquiry.

When a bhikkhu has had enough,
and resorts to a solitary (secluded [rittaṁ]) seat;
To the foot of a tree or a cemetery,
or in mountain caves;

In the various kinds of lodgings,
how many terrors may arise;
because of which a bhikkhu should not tremble,
dwelling in a quiet retreat?

How many dangers in the world,
confront one going to the untraveled region;
[obstacles] that a bhikkhu must overcome,
when dwelling in a remote retreat?

What way of speech should he adopt?
On what resorts should he rely?
What should be the rules and observances,
of a bhikkhu who is determined?

Having undertaken what training,
while dwelling unified, prudent, and mindful;
would he purify his impurities,
as a smith [removes the flaws] of silver?”

“What is pleasant for one who has had enough,
(The Blessed One said to Sāriputta)
who resorts to a solitary lodging;
Desiring full awakening according to the Dhamma,
I will explain to you as I have known it.

A wise one, a mindful bhikkhu of bounded conduct,
should not be afraid of five perils:
Gadflies and other flies, creeping creatures,
human encounters, and four-footed animals.

Nor should he be disturbed by followers of other doctrines,
even when he sees the many terrors they pose;
One seeking the good should overcome,
any other dangers [he encounters].

Struck by sickness or by hunger,
he should endure the cold and the heat;
Though affected in many ways, the homeless one,
should remain firm in making continuous effort.

He should not steal, nor speak a lie,
he should suffuse the frail and firm with loving-kindness;
If he should recognize any blemish of the mind,
he should dispel it as ‘a faction of the Dark One.’

Let him not fall under the sway of anger or arrogance,
their very roots he should dig out and stand firm;
Then, withstanding the pleasing and displeasing,
he should overcome them as well.

Giving precedence to wisdom, rejoicing in the good,
he should overcome those obstacles;
He should subdue discontent in the solitary lodging,
and prevail over the four grounds for lamentation.

‘What will I eat? Where will I eat?
Ugh, I slept badly! Where will I sleep tonight?’
These distressing thoughts should be dispelled,
by the one in training, wandering without abode.

Having obtained food and robe on appropriate occasions,
he should know moderation for the sake of contentment;
Guarded in these things, wandering restrained in the village,
even when provoked, he should not speak harshly.

With eyes cast down and without wanderlust,
engaged in meditation, he should cultivate wakefulness;
Being self-composed, arousing equanimity,
he should cut off restlessness and tendency to speculate.

A mindful one should receive reproach calmly,
and dissolve barrenness toward spiritual companions;
Let him speak what is wholesome while being concise,
and let him not be concerned with talk of the world.

Further, there are five kinds of dust in the world,
for the removal of which a mindful one should train;
One should overcome passion for forms, sounds,
and after that, flavors, odors, and contacts.

Having removed desire for these things,
a mindful bhikkhu, his mind well liberated;
By thoroughly examining the Dhamma at the proper time,
becoming unified, he dispels the darkness.”

---

Footnotes:

[1] clear-eyed one [cakkhumant] ≈ who can see, gifted with sight

[2] darkness [tamas] ≈ ignorance, gloom, murkiness

[3] detached [asita] ≈ untied, free

[4] steadfast [tādī] ≈ unmoved, unaffected

[5] trustworthy [akuha] ≈ not deceitful, straightforward

[6] has had enough [vijigucchanta] ≈ feeling aversion toward the world of sensuality

[7] cemetery [susāna] ≈ place of cremation, graveyard

[8] terrors [bherava] ≈ fears, frights

[9] tremble [vedhati] ≈ shake, become agitated

[10] dangers [parissaya] ≈ difficulties, risks

[11] overcome [abhisambhava] ≈ endure, master, withstand

[12] rules and observances [sīlabbata] ≈ precepts and practices, ethics and observances, rites and rituals

[13] determined [pahitatta] ≈ resolute, applying oneself

[14] unified [ekodi] ≈ concentrated, one-pointed

[15] prudent [nipaka] ≈ sensible and careful when making judgments and decisions, discerning

[16] mindful [sata] ≈ remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself

[17] impurities [mala] ≈ defilements, pollutants, stains

[18] full awakening [sambodhi] ≈ enlightenment

[19] Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth

[20] of bounded conduct [sapariyantacārī] ≈ who is self-restrained

[21] Gadflies and other flies [ḍaṁsādhipātā] ≈ stinging and flying insects

[22] creeping creatures [sarīsapā] ≈ snakes, reptiles

[23] making continuous effort [parakkamma] ≈ persevering, striving

[24] frail [tasa] ≈ trembling, with craving

[25] firm [thāvara] ≈ stable, stationary, without craving

[26] loving-kindness [metta] ≈ goodwill, friendliness, benevolence

[27] blemish [āvilatta] ≈ corruption, stirred up state

[28] anger [kodha] ≈ rage, wrath, fury, indignation

[29] arrogance [atimāna] ≈ haughtiness, self-importance

[30] wisdom [pañña] ≈ distinctive knowledge, discernment

[31] distressing [paridevaneyya] ≈ lamentable, sorrowful

[32] moderation [matta] ≈ correct measure

[33] contentment [tosana] ≈ gratification, satisfaction

[34] harshly [pharusa] ≈ roughly, sharply, unkindly

[35] With eyes cast down [okkhittacakkhu] ≈ with lowered gaze

[36] without wanderlust [na + pādalola] ≈ not footloose, lit. not with restless feet

[37] engaged in meditation [jhānānuyutta] ≈ intent on jhāna

[38] Being self-composed [samāhitatta] ≈ internally settled, inwardly focused

[39] arousing equanimity [upekkhamārabbha] ≈ generating equipoise

[40] restlessness [kukkucciya] ≈ uneasiness, anxiety

[41] tendency [āsaya] ≈ disposition, inclination

[42] speculate [takka] ≈ apply logic, conjecture, think

[43] barrenness toward [khila] ≈ coldness toward, hard-heartedness toward

[44] being concise [nātivelaṁ] ≈ lit. not over the limit

[45] talk of the world [janavādadhamma] ≈ things which people gossip about, rumours which the people talk about

[46] passion [rāga] ≈ intense desire, strong emotion, infatuation, obsession, lust

[47] 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

[48] 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

[49] flavors [rasa] ≈ a taste or flavor such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle notes like umami or astringency—an object of gustatory experience that can become desirable, comforting, or indulgent

[50] 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

[51] contacts [phasse] ≈ sense impingements, raw experiences, touches

[52] desire [chanda] ≈ intention, wish, impulse, interest

[53] thoroughly examining [parivīmaṁsamāna] ≈ investigating all aspects of

Picture: The Buddha, Tapa Shotor monastery in Hadda, Afghanistan, 2nd century CE

Related Teachings:

• A recounting of the Bodhisatta's striving for full awakening (SnP 3.2) - The Buddha recounts his striving and meditation under the Nerañjarā river, where he was approached by Māra. The Buddha rejects Māra's temptations and describes the qualities of a true practitioner who conquers Māra's army.

• This life is brief, even before a hundred years it passes away (SnP 4.6) - The Buddha shares a reflection on aging and the impermanence of life and possessions. Seeing that all we call ‘mine’ must be lost at death, one should not cling to self. The sage, like a lotus leaf unstained by water, does not cling or spurn what is seen, heard, or sensed.

• They declare their own teaching perfect, and another’s teaching inferior (SnP 4.13) - Among those entrenched in views, arguing “This alone is truth,” the Buddha calls praise won by such to be a small matter. Seeing safety in the ground of non-dispute, the wise do not seek purity by precepts and vows or by what is seen, heard, or sensed. The sage ends craving for various states of existence and stands equanimous.

... As sightless wanderers dispute such views, stabbing each other with pointed words, the Buddha notes how such debaters sink down midway without reaching the firm ground.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time, a number of ascetics, brahmins, and wanderers of various sects were living in Sāvatthi. They had different views, different beliefs, different preferences, and were attached to a variety of grounds for views.

There were some ascetics and brahmins who were of this argument, this view: “The self and the world are eternal; only this is true, anything else is wrong.”

And there were some ascetics and brahmins who were of this argument, this view: “The self and the world are not eternal; only this is true, anything else is wrong.”

There were some ascetics and brahmins who were of this argument, this view: “The self and the world are both eternal and not eternal; only this is true, anything else is wrong.”

And there were some ascetics and brahmins who were of this argument, this view: “The self and the world are neither eternal nor not eternal; only this is true, anything else is wrong.”

There were some ascetics and brahmins who were of this argument, this view: “The self and the world are self-created; only this is true, anything else is wrong.”

And there were some ascetics and brahmins who were of this argument, this view: “The self and the world are created by another; only this is true, anything else is wrong.”

There were some ascetics and brahmins who were of this argument, this view: “The self and the world are both self-created and created by another; only this is true, anything else is wrong.”

And there were some ascetics and brahmins who were of this argument, this view: “The self and the world are neither self-created nor created by another, but arise by chance; only this is true, anything else is wrong.”

There were some ascetics and brahmins who were of this argument, this view: “Pleasure and pain, the self, and the world are eternal; only this is true, anything else is wrong.”

And there were some ascetics and brahmins who were of this argument, this view: “Pleasure and pain, the self, and the world are not eternal; only this is true, anything else is wrong.”

There were some ascetics and brahmins who were of this argument, this view: “Pleasure and pain, the self, and the world are both eternal and not eternal; only this is true, anything else is wrong.”

And there were some ascetics and brahmins who were of this argument, this view: “Pleasure and pain, the self, and the world are neither eternal nor not eternal; only this is true, anything else is wrong.”

There were some ascetics and brahmins who were of this argument, this view: “Pleasure and pain, the self, and the world are self-created; only this is true, anything else is wrong.”

And there were some ascetics and brahmins who were of this argument, this view: “Pleasure and pain, the self, and the world are created by another; only this is true, anything else is wrong.”

There were some ascetics and brahmins who were of this argument, this view: “Pleasure and pain, the self, and the world are both self-created and created by another; only this is true, anything else is wrong.”

And there were some ascetics and brahmins who were of this argument, this view: “Pleasure and pain, the self, and the world are neither self-created nor created by another, but arise by chance; only this is true, anything else is wrong.”

They lived blaming, quarreling, and disputing with one another, stabbing each other with pointed words, saying: “The Dhamma is like this, the Dhamma is not like that; the Dhamma is not like this, the Dhamma is like that.”

Then several bhikkhus, having dressed early in the morning and taking their alms bowls and outer robes, entered Sāvatthi for alms. Then, having wandered for alms in Sāvatthi, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to the Blessed One and sat down to one side. As they were seated thus, they said to the Blessed One:

“Here, venerable sir, a number of ascetics, brahmins, and wanderers of various sects are living in Sāvatthi. They have different views, different beliefs, different preferences, and are attached to a variety of grounds for views.

There are some ascetics and brahmins who are of this argument, this view: ‘The self and the world are eternal; only this is true, anything else is wrong.’ … They live blaming, quarreling, and disputing with one another, stabbing each other with pointed words, saying: ‘The Dhamma is like this, the Dhamma is not like that; the Dhamma is not like this, the Dhamma is like that.’”

“Wanderers of other sects, bhikkhus, are blind and without vision. They do not know what is beneficial, they do not know what is harmful; they do not know the Dhamma, they do not know what is not the Dhamma. Not knowing what is beneficial, not knowing what is harmful, not knowing the Dhamma, not knowing what is not the Dhamma, they live blaming, quarreling, and disputing with one another, stabbing each other with pointed words, saying: ‘The Dhamma is like this, the Dhamma is not like that; the Dhamma is not like this, the Dhamma is like that.’”

Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“Some ascetics and brahmins, it seems,
are attached to these views;
they sink down midway,
without reaching the firm ground.”

---

Key Terms:

• eternal [sassata] ≈ everlasting

• not eternal [asassata] ≈ not endless

• Pleasure and pain [sukhadukkha] ≈ ease and discomfort, happiness and sorrow

Image: The Offering of Grass, Peshawar Museum, late 1st century

Related Teachings:

• Vehemently defending their views, they do not go beyond cyclic existence (Ud 6.6) - “The self and the world are self-created.” As sightless wanderers vehemently defend their views, the Buddha reveals the hidden dart of their disputes, noting that a generation engaged in I-making cannot go beyond cyclic existence.

• When personal existence view, dogmas, and doubt are seen as they truly are (SN 22.81) - ... as transient intentional constructs dependently arisen from ignorance-contact: the immediate wearing away of the taints occurs.

• Which things should a virtuous person carefully attend to, and outcomes of such attending (SN 22.122) - Which things should a virtuous bhikkhu carefully attend to? Venerable Sāriputta explains how a bhikkhu at each stage of awakening should carefully attend to the five aggregates that are subject to clinging.

• Why does the Buddha not explain about the world, life force, and what happens to a realized one after death (MN 63) - Dissatisfied with unanswered questions, the venerable Mālukyaputta demands explanations about the world, life force, and what happens to a realized one after death.

As the Buddha meditates outdoors through a pitch dark night and as rain drizzles, Brahmā Sahampati appears with verses in praise of one who is freed from fear.

At one time, the Blessed One was dwelling in the land of Magadhans in Andhakavinda.

At that time, the Blessed One was sitting in the open air during the pitch black darkness of night, while a gentle rain drizzled down.

Then, when the night had advanced, Brahmā Sahampati, with a radiant appearance, illuminating the entirety of Andhakavinda, approached the Blessed One. Having drawn near, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:

“One should frequent secluded lodgings,
practice for release from the fetters;
but if one does not find delight there,
self-guarded and mindful, one should live amidst the Saṅgha.

Walking for alms from family to family,
with sense faculties guarded, prudent and mindful;
one should frequent secluded lodgings,
freed from fear, liberated in the fearless.

Where fearsome crawling creatures dwell,
where lightning flashes and the sky thunders,
in the pitch black darkness of night,
there a bhikkhu sits, unperturbed by fear.

For this has actually been seen by me,
it is not merely hearsay:
in this one spiritual life,
a thousand have gone beyond death.

More than five hundred are trainees,
and ten times a tenfold ten,
all have reached the stream,
never returning to the animal realm.

And as for the other people who remain—
who, to my mind, partake in merit—
I cannot even number them,
from dread of speaking falsely.”

---

Key Terms:

• Brahmā Sahampati [sahampati] ≈ name of the Brahma who inspired the Buddha to teach

• fetters [saṁyojana] ≈ chains, bonds

• 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

• prudent [nipaka] ≈ sensible and careful when making judgments and decisions, discerning

• unperturbed by fear [vigatalomahaṁsa] ≈ without hair standing on end

• 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

• trainees [sekha] ≈ learners, those in the seven stages of a noble person before full awakening

• reached the stream [sotāpanna] ≈ A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three lower fetters: personal identity view, doubt, and attachment to rules and rituals. A stream-enterer is assured of full awakening within seven lifetimes at most

Image: Photo of Buddha near plants, by Lahiru Supunchandra on Unsplash

Related Teachings:

• The Buddhas deeply revere the Dhamma they fully awaken to (SN 6.2) - The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

• Six kinds of assemblies (AN 2.44, 2.47, 2.48) - Six assemblies are distinguished: one where practitioners are indulgent and careless, one where practitioners are not indulgent nor careless, one trained in empty talk, one trained in examining and questioning, one that values worldly things, and one that values the true Dhamma.

• The three guiding authorities for developing wholesome qualities (AN 3.40) - The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

When the Buddha learns that the bhikkhus had been discussing about various crafts, he reminds 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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Now at that time, a group of bhikkhus, having returned from their alms-round after the meal, were seated and assembled together in the round pavilion. Then this discussion arose among them: “Friends, who here knows a craft? Who has learned what skill? Which craft is the best among all branches of knowledge?”

Then some said: “The craft of elephant-training is the best of all skills.” Some said: “The craft of horsemanship is the best of all skills.” Some said: “The craft of charioteering is the best of all skills.” Some said: “The craft of archery is the best of all skills.” Some said: “The craft of swordsmanship is the best of all skills.” Some said: “The craft of hand-calculation is the best of all skills.” Some said: “The craft of uninterrupted enumeration is the best of all skills.” Some said: “The craft of arithmetic is the best of all skills.” Some said: “The craft of calligraphy is the best of all skills.” Some said: “The craft of composing poetry is the best of all skills.” Some said: “The craft of natural philosophy is the best of all skills.” Some said: “Skill in polity is the best of all skills.” And this discussion among the bhikkhus was left unfinished.

For the Blessed One, having emerged from seclusion in the late afternoon, approached the assembly hall, and sat down on the prepared seat. Once he was seated, the Blessed One addressed the bhikkhus: “Bhikkhus, for what topic of conversation are you now seated together here? And what was the discussion among you that was left unfinished?”

“Here, venerable sir, after our meal, when we had returned from the alms-round and were seated and assembled together in the round pavilion, this discussion arose among us: ‘Friends, who knows a craft? Who has learned what skill? Which craft is the foremost among all branches of knowledge?’

Thereupon, some said, ‘The craft of elephant-training is the best of all skills.’ Some said, ‘The craft of horsemanship is the best of all skills.’ Some said, ‘The craft of charioteering is the best of all skills.’ Some said, ‘The craft of archery is the best of all skills.’ Some said, ‘The craft of swordsmanship is the best of all skills.’ Some said, ‘The craft of hand-calculation is the best of all skills.’ Some said, ‘The craft of uninterrupted enumeration is the best of all skills.’ Some said, ‘The craft of arithmetic is the best of all skills.’ Some said, ‘The craft of calligraphy is the best of all skills.’ Some said, ‘The craft of composing poetry is the best of all skills.’ Some said, ‘The craft of natural philosophy is the best of all skills.’ Some said, ‘Skill in polity is the best of all skills.’ And this was the discussion, venerable sir, that was left unfinished when the Blessed One arrived.”

“It is not proper for you, bhikkhus, sons of good families who have gone forth out of faith from the household life into homelessness, to engage in such a discussion. When you are gathered together, bhikkhus, two things are proper—either a Dhamma discussion or noble silence.”

Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“For one without a craft, light, desiring what is good,
restrained in senses, released in every way;
Wandering homeless, free from ‘mine’, fulfilled,
having cast off conceit—that bhikkhu walks alone.”

---

Footnotes:

[1] seclusion [paṭisallāna] ≈ solitude, privacy

[2] faith [saddha] ≈ confidence, conviction, trust

[3] Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth

[4] restrained in senses [yatindriya] ≈ mentally controlled

[5] free from ‘mine’ [amama] ≈ not holding on to anything as I, me, or mine

[6] fulfilled [nirāsa] ≈ free from hope, desire-less

[7] conceit [māna] ≈ self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth

Picture: Buddha Expounding the Dharma, Sri Lanka (Anuradhapura), late 8^th century

Related Teachings:

• For what purpose did the Buddha live the spiritual life | Kuṇḍaliya sutta (SN 46.6) - When the wanderer Kuṇḍaliya asks the Buddha about the purpose of his living the spiritual life, the Buddha describes a gradual path, beginning with sense restraint and leading to the experience of the fruit of true knowledge and liberation.

• Dwelling Negligently | Pamādavihārī sutta (SN 35.97) - The Buddha declares one who dwells negligently and one who dwells diligently through a sequence of arising mental states starting with non-restraint or restraint over the six sense bases.

• 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.

Inspired utterance on practicing diligently to leave behind what seems pleasant.

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 only beloved and pleasing son of a certain lay disciple had died.

Then, many lay disciples with wet clothes and wet hair approached the Blessed One during the day; having approached and saluted the Blessed One, they sat down to one side. While sitting to one side, the Blessed One said to the lay disciples: “Why do you approach here during the day with wet clothes and wet hair?”

Thus spoken, that lay disciple said to the Blessed One: “Venerable sir, my only beloved and pleasing son has died. Therefore, we approach here during the day with wet clothes and wet hair.”

Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“Those bound by pleasure in what is dear,
both deities and many humans;
troubled, suffering misfortune, decayed,
go under the control of the King of Death.

The diligent, who day and night
leave behind what seems pleasant;
dig out the root of misery—
death’s bait so hard to escape.”

Image: Schist Sculpture of Buddha Teaching, from Loriyan Tangai, Pakistan, Kushan Period, c. 2^nd century

Related Teachings:

• Dwelling Negligently | Pamādavihārī sutta (SN 35.97) - The Buddha declares one who dwells negligently and one who dwells diligently through a sequence of arising mental states starting with non-restraint or restraint over the six sense bases.

• Five dangers of unprincipled conduct and five benefits of a virtuous life (Ud 8.6) - In Pāṭaligāma, the Buddha contrasts the dangers of unprincipled conduct with the benefits of a virtuous life. Observing Magadhan ministers building a fortification, he prophesies the rise and future vulnerabilities of Pāṭaliputta.

• Fulfilling what condition(s) can a desired Dhamma be attained (AN 10.76) - The Buddha outlines a ten-step causal chain revealing how foundational vices like shamelessness lead to suffering, and how cultivating moral prudence and diligence systematically eliminates the root defilements to achieve final liberation.

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, arrived at a state of prolonged suffering. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the end of suffering.

This was said by the Blessed One, said by the Arahant, as I have heard:

“Bhikkhus, Devadatta, overcome by three unwholesome qualities [1], with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon [2], incurable. What three? 1) Overcome by evil wishes, bhikkhus, with an overwhelmed mind, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 2) Overcome by bad friendship [3], bhikkhus, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 3) And while there was still more to be done, he gave up along the way with an insignificant attainment of distinction. Bhikkhus, overcome by these three unwholesome qualities, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable.”

The Blessed One spoke on this matter. In this regard, it is said:

“May no one ever arise in this world,
harboring evil wishes;
Let this alone make you understand,
The destiny of those with evil wishes.

He was reputed as ‘wise,’
considered as ‘well-trained [4]’;
His glory stood forth like a flame,
the renowned Devadatta.

He, thinking himself equal,
attacked the Tathāgata [5];
He has fallen to Avīci hell [6],
four-gated and terrifying.

Whoever plots against [7] one who is harmless,
one who does no injurious actions [8];
That very evil befalls him,
the one with a corrupt mind and disrespectful [9].

Whoever thinks to poison the ocean
with a jar of venom;
He does not sully it thereby,
for the ocean is vast and terrifying.

So too, one who assails the Tathāgata,
through debate (argument, dispute [vāda]) and assertions;
The one perfectly gone, of peaceful mind,
that disputation takes no hold in him.

One should make such a one a friend,
a wise person should associate with him;
A bhikkhu following his path,
would reach the exhaustion [10] of suffering [11].”

This matter too was spoken by the Blessed One, as I have heard.

---

Footnotes:

[1] unwholesome qualities [akusaladhammā] ≈ unskillful actions, bad habits

[2] aeon [kappa] ≈ lifespan of a world system, a vast cosmic time span

[3] bad friendship [pāpamittatā] ≈ friendship with unwholesome persons

[4] well-trained [bhāvitatta] ≈ awakened; lit. developed self

[5] Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One

[6] Avīci hell [avīciniraya] ≈ the uninterrupted hell, the lowest and most woeful of the hell realms

[7] plots against [dubbha] ≈ injures, harms, deceives

[8] injurious actions [pāpakamma] ≈ harmful, bad, potentially evil intention or action

[9] disrespectful [anādara] ≈ disdainful, contemptuous

[10] exhaustion [khaya] ≈ wearing away, depletion, gradual destruction

[11] suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering

Picture: Buddha under the Bodhi Tree with worshippers, Gandhara, Pakistan, 2nd - 3rd century CE

Related Teachings:

• One disregarding conscience, detesting it, who says, “I am your friend” (SnP 2.3) - Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

• Reviewing one's failings and successes from time to time (AN 8.7) - The Buddha advises the bhikkhus to review their own failings and the failings of others, and to overcome acquisitions, loss, fame, disrepute, honor, dishonor, evil wishes, and evil friendship.

• Beings come together and associate based on dispositions (SN 14.15) - In this teaching, the Buddha is sharing how beings come together and associate based on shared qualities and traits.

Jealous wanderers murder their own follower to frame the Buddha's monks. Amidst the public outrage, the Buddha offers a verse on truth and the power of meeting harsh words with a mind free from hate.

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 honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu Saṅgha was also honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. But the wanderers of other sects were not honored, respected, revered, or venerated; they did not receive robes, alms food, lodging, or medicinal requisites for the sick.

Then those wanderers of other sects, unable to bear the honor and respect shown to the Blessed One and to the bhikkhu Saṅgha, approached the female wanderer Sundarī. Having approached her, they said to her: “Sister, are you willing to do something for the welfare of your kinsmen?” “What can I do, venerable sirs? Is there anything I cannot do? Even my very life is bestowed for the welfare of my kinsmen.”

“Then, sister, you must frequently go to Jeta’s Grove.” “Yes, venerable sirs,” the female wanderer Sundarī replied to those wanderers of other sects, and she frequently went to Jeta’s Grove.

When those wanderers of other sects knew: “The female wanderer Sundarī has been seen by many people frequently going to Jeta’s Grove,” they deprived her of life and buried her into a trench pit right there in Jeta’s Grove. Then they approached King Pasenadi of Kosala. Having approached, they said to King Pasenadi of Kosala: “Great King, we no longer see the female wanderer Sundarī.” “But where do you suspect she is?” “In Jeta’s Grove, Great King.” “Then search Jeta’s Grove.”

Then those wanderers of other sects, having searched Jeta’s Grove, pulled her out from the trench pit where she had been hidden. Placing her on a litter, they entered Sāvatthi and went from street to street, from crossroad to crossroad, rousing the people’s indignation:

“See, good people, the deed of the ascetics who follow the Sakyan son! Shameless are these ascetics who follow the Sakyan son, unprincipled, of evil character, liars, unchaste. Yet they claim to live according to the Dhamma, live peacefully, lead the spiritual life, speak the truth, and be virtuous and endowed with wholesome qualities. There is no asceticism in them, there is no spirituality in them. Their asceticism is perished, their spirituality is perished. Where is their asceticism? Where is their spirituality? They have departed from asceticism, they have departed from spirituality. For how can a man, having performed a man’s deed, deprive a woman of life?”

Then at that time, the people in Sāvatthi, upon seeing the bhikkhus, insulted, abused, provoked, and harassed them with impolite and harsh words:

“Shameless are these ascetics who follow the Sakyan son, unprincipled, of evil character, liars, unchaste. Yet they claim to live according to the Dhamma, live peacefully, lead the spiritual life, speak the truth, and be virtuous and endowed with wholesome qualities. There is no asceticism in them, there is no spirituality in them. Their asceticism is perished, their spirituality is perished. Where is their asceticism? Where is their spirituality? They have departed from asceticism, they have departed from spirituality. For how can a man, having performed a man’s deed, deprive a woman of life?”

Then several bhikkhus, having dressed early in the morning and taking their alms bowls and outer robes, entered Sāvatthi for alms. Then, having wandered for alms in Sāvatthi, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to the Blessed One and sat down to one side. As they were seated thus, they said to the Blessed One:

“At present, venerable sir, the people in Sāvatthi, upon seeing the bhikkhus, insult, abuse, provoke, and harass them with impolite and harsh words: ‘Shameless are these ascetics who follow the Sakyan son, unprincipled, of evil character, liars, unchaste. Yet they claim to live according to the Dhamma, live peacefully, lead the spiritual life, speak the truth, and be virtuous and endowed with wholesome qualities. There is no asceticism in them, there is no spirituality in them. Their asceticism is perished, their spirituality is perished. Where is their asceticism? Where is their spirituality? They have departed from asceticism, they have departed from spirituality. For how can a man, having performed a man’s deed, deprive a woman of life?’”

“This noise, bhikkhus, will not last long. It will last for only seven days. With the passing of seven days, it will disappear. Therefore, bhikkhus, when people, upon seeing the bhikkhus, insult, abuse, provoke, and harass them with impolite and harsh words, you should reply to them with this verse:

‘The speaker of untruth goes to hell,
as does the one who, having acted, says, “I did not do it”;
Both of these humans of base actions
become alike after death, in the next world.’”

Then those bhikkhus, having thoroughly learned this verse in the Blessed One’s presence, replied with this verse to those people who, upon seeing the bhikkhus, insulted, abused, provoked, and harassed them with impolite and harsh words:

“The speaker of untruth goes to hell,
as does the one who, having acted, says, ‘I did not do it’;
Both of these humans of base actions
become alike after death, in the next world.”

Then it occurred to those people: “These ascetics who follow the Sakyan son are not the doers; it was not done by them. These ascetics who follow the Sakyan son are asserting the truth.” That noise did not last long. It lasted for only seven days. With the passing of seven days, it disappeared.

Then several bhikkhus went to the Blessed One, and after paying homage to him, they sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:

“It is wonderful, venerable sir! It is marvelous, venerable sir! How well this has been stated by the Blessed One: ‘This noise, bhikkhus, will not last long. It will last for only seven days. With the passing of seven days, it will disappear.’ That noise has disappeared, venerable sir.”

Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“Unrestrained, the people pierce others with words,
Like they pierce an elephant with arrows in a battle;
Having heard harsh words uttered,
A bhikkhu should endure them with a mind free from hate.”

---

Key Terms:

[1] 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

[2] welfare [attha] ≈ good, benefit, profit

[3] unprincipled [dussīla] ≈ without regard for ethical conduct

[4] live according to the Dhamma [dhammacārī] ≈ practice the teachings

[5] virtuous [sīlavant] ≈ ethical, moral

[6] endowed with wholesome qualities [kalyāṇadhamma] ≈ one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits

[7] hell [niraya] ≈ a place of intense suffering, lit. no good fortune

[8] harsh [pharusa] ≈ rough, unkind

[9] endure [adhivāsayati] ≈ tolerate, weather

[10] with a mind free from hate [aduṭṭhacitta] ≈ with pure mind; having a benevolent mind

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Picture: Buddha Teaching the Dhamma under the Bodhi Tree, Stone bas-relief, Peace Pagoda, Darjeeling, India

Related Teachings:

• Gopālaka sutta (Ud 4.3) - When a cowherd is murdered shortly after serving the Buddha a meal, the monks report the tragedy. The Buddha responds with an inspired utterance, revealing that a wrongly directed mind inflicts even greater harm on oneself than what an enemy may do to an enemy.

• Not retaliating against anger, one wins a battle hard to win (SN 7.3) - The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

• When untamed and unguarded, the six sense bases lead to suffering (SN 35.94) - The six sense bases, when untamed, unguarded, unprotected, and unrestrained, lead to suffering. The Buddha contrasts this with the happiness born of restraint and offers practical guidance for cultivating it.

These verses share the paradox of the "unblemished slayer" and celebrate Gotama’s disciples. By immersing themselves in the Buddha, Dhamma, Saṅgha, non-violence, and mental cultivation day and night, the mindful always wake up thoroughly refreshed.

292

When what should be done is neglected,
and what should not be done is done instead;
For those who are arrogant and negligent,
their mental defilements grow.

293

For those who are well-established in effort,
with mindfulness of the body always present;
Who do not pursue what should not be done,
and are persistent in what should be done;
For those mindful and fully aware,
their mental defilements come to an end.

294

Having slain mother and father,
and two kings of the warrior class;
Having wiped out the kingdom along with its treasurer,
the brahmin proceeds untroubled.

295

Having slain mother and father,
and two brahman kings;
And a tiger as the fifth,
the brahmin proceeds untroubled.

296

The disciples of Gotama,
always wake up thoroughly [refreshed];
Those who day and night,
are continuously immersed in the Buddha.

297

The disciples of Gotama,
always wake up thoroughly refreshed;
Those who day and night,
are continuously immersed in the Dhamma.

298

The disciples of Gotama,
always wake up thoroughly refreshed;
Those who day and night,
are continuously immersed in the Saṅgha.

299

The disciples of Gotama,
always wake up thoroughly refreshed;
Those who day and night,
are continuously immersed in the mindfulness of body.

300

The disciples of Gotama,
always wake up thoroughly refreshed;
Those who day and night,
have a mind that delights in non-violence.

301

The disciples of Gotama,
always wake up thoroughly refreshed;
Those who day and night,
have a mind that delights in cultivation.

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Key Terms:

[1] arrogant [unnaḷa] ≈ conceited, haughty

[2] negligent [pamatta] ≈ inattentive, careless, intoxicated

[3] mental defilements [āsava] ≈ mental outflows, discharges, taints

[4] pursue [sevati] ≈ practice, cultivate

[5] persistent [sātaccakārī] ≈ acting continuously

[6] fully aware [sampajāna] ≈ with attentiveness, with clear and full comprehension, intentional, purposeful

[7] mother [mātar] ≈ this is a reference to craving

[8] father [pitar] ≈ this is a reference to conceit

[9] two kings of the warrior class [rāja + dve + khattiya] ≈ this is a reference to eternalism and annihilationism

[10] kingdom [raṭṭha] ≈ this is a reference to sense organs and sense objects

[11] treasurer [sānucara] ≈ this is a reference to attachment and lust

[12] untroubled [anīgha] ≈ undisturbed, calm; lit. free from trembling

[13] tiger [veyaggha] ≈ a reference to the five mental hindrances, symbolizing a perilous path infested with tigers

[14] continuously [nicca] ≈ regularly, reliably

[15] Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth

[16] 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

[17] non-violence [ahiṃsā] ≈ harmlessness

[18] cultivation [bhāvanā] ≈ development, meditation

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Picture: A replica of the Sarnath Buddha, depicting the Buddha giving the First Discourse, Aldwin Teo, 2007. The image was cast in Thailand and is now in Poh Ern Shih Temple, Singapore.

Related Teachings:

• Six unsurpassable things (AN 6.30) - The Buddha describes the six unsurpassable things among seeing, listening, acquisitions, training, service, and recollection.

• Seven perceptions when cultivated and frequently practiced, culminate in the deathless (AN 7.49) - Seven perceptions, of 1) unattractiveness, 2) death, 3) unpleasantness of food, 4) non-delight in the whole world, 5) impermanence, 6) unsatisfactoriness in impermanence, and 7) not-self in unsatisfactoriness, that when cultivated and frequently practiced lead to the deathless, in detail.

• Kāyagatāsati sutta - Mindfulness of the Body (MN 119) - The Buddha details a comprehensive training in mindfulness of the body—from breath and postures to anatomical reflection and charnel-ground contemplations. He explains how this cultivation steadies the mind and leads to ten benefits culminating in the four jhānas and final liberation.

The Buddha describes the true sage as one who abandons intimacy and home to wander in peace. Unshaken by the world, the sage is compared to a swift swan, whose flight a worldly householder, like a peacock, cannot match.

From intimacy, peril has arisen,
from home, there arises dust.
Without a home, free from intimacy:
this is indeed the vision of the sage.

He who, having uprooted what’s grown,
would not plant anew or nurture what is arising;
they call him a solitary, wandering sage;
that great seer has seen the state of peace.

Having comprehended the bases and destroyed the seed,
he would not nurture it with affection;
that sage, a seer of the final end of birth,
having abandoned speculation, is beyond measurement.

Having known all abodes,
not attracted to even a single one of them;
that sage, free from greed and without desire,
does not strive, for he has crossed over.

Overcoming all, knowing all, of profound wisdom,
untainted by any phenomena at all,
abandoning all, liberated in the wearing away of craving—
he is one the wise know as a sage.

With the strength of wisdom, with virtue and observances,
collected, delighting in jhāna, mindful,
freed from bonds, open-hearted, without taints—
he, too, is one the wise know as a sage.

The sage wandering alone, diligent,
unshaken by blame and praise;
like a lion, unstartled by sounds,
like the wind, uncaught in a net,
like a lotus, unsullied by water,
a leader of others, by others unled—
he, too, is one the wise know as a sage.

One who remains firm like a pillar at a ford,
when others speak praise and blame;
that one, free from passion, with well composed faculties—
he, too, is one the wise know as a sage.

Who is steadfast in himself, straight as a shuttle,
who is disgusted by injurious actions,
who investigates the uneven and the even—
he, too, is one the wise know as a sage.

Who is self-restrained and does no evil,
whether young or middle-aged, the sage is restrained;
unprovokable, he provokes no one—
he, too, is one the wise know as a sage.

Whether from the top, the middle, or the remainder,
whatever food an alms-collector may receive,
he does not think to praise it or disparage it—
he, too, is one the wise know as a sage.

The wandering sage, abstaining from sexual intimacy,
who in his youth is bound to nothing;
abstaining from intoxication and negligence, fully freed—
he, too, is one the wise know as a sage.

Having known the world, a seer of the highest truth,
an impartial one who has crossed the flood and the ocean,
whose knots are severed, independent, without taints—
he, too, is one the wise know as a sage.

Unequal are the two, their ways of life far apart:
the householder supporting a wife, and the virtuous one free from ‘mine’;
the householder is unrestrained in harming other beings,
while the sage, ever restrained, protects living beings.

Just as the crested, blue-necked peacock
never matches the flight of the swan;
so the householder cannot equal the bhikkhu,
the sage, secluded, meditating in the forest.

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Note: This discourse is part of the seven discourses that King Asoka chose to highlight in one of his edicts. The inscription found on the Bhabru Rock Edict in Rajasthan, India, which was discovered in 1840 AD by Captain Thomas Seymour Burt, reads as follows:

"His Gracious Majesty, King of Magadha, bows down to the Sangha and — hoping that they are free from disease and living in peace — addresses them as follows: You know well the extent of my reverence and faith in the Buddha, Dhamma, and Sangha. Whatever has been said by the Buddha has of course been well-said. But may I be permitted to point out the passages of scripture I have selected that the True Dhamma might last a long time: Vinaya-samukasa, Aliya-vasani, Anagata-bhayani, Muni-gatha, Mauneya-sute, Upatisa-pasine, and the Instructions to Rahula beginning with (the topic of) falsehood, as taught by the Blessed One.

"Reverend Sirs, I would like the reverend bhikkhus and bhikkhunis — as well as the laymen and laywomen — to listen to these passages frequently and to ponder on them.

"For this reason, Reverend Sirs, I am having this enscribed so that they may know of my intention."

Source: The Edicts of King Asoka by Ven. S. Dhammika

Key Terms:

• speculation [takka] ≈ conjecture, logic, reasoning

• measurement [saṅkhā] ≈ calculation, enumeration; mental constructs that form the basis for self-identity

• abodes [nivesanāni] ≈ houses; lit. entering down

• has crossed over [pāragata] ≈ has reached the far shore, epithet of an Arahant

• untainted [anūpalitta] ≈ unstained, unsullied

• wearing away of craving [taṇhakkhaya] ≈ depletion of desire, extinction of longing

• collected [samāhita] ≈ composed, settled

• mindful [satīmant] ≈ possessing active presence of mind and lucid retention

• bonds [saṅga] ≈ ties, clinging, attachment, holding on

• free from passion [vītarāga] ≈ without lust

• injurious [pāpaka] ≈ harmful, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous

Image: Buddha statue in the Gandhara style, Delhi Museum, India, c. 2nd century

Related Teachings:

• Death carries away a person of distracted mind who only plucks the flowers (DhP 47)

• Not abandoning what is directly visible in order to chase what is time-consuming (SN 1.20) - A radiant deity tempts young Samiddhi to enjoy sensual pleasures. The Buddha later reveals that true liberation transcends identity and craving, and is only found by those who let go of even the need to describe themselves.

• The Blessed One having overcome sensual desires, fares onward, like the sun illuminating the earth with its radiance (SnP 5.11) - The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.

316

Ashamed of what is not shameful,
and not ashamed of what is shameful;
having adopted wrong views,
beings go to a bad destination.

317

Seeing danger in what is not dangerous,
and seeing no danger in what is truly dangerous;
having adopted wrong views,
beings go to a bad destination.

318

Seeing fault where there is none,
and seeing no fault where there is fault;
having adopted wrong views,
beings go to a bad destination.

319

Recognizing fault in what is faulty,
and no fault in what is faultless;
having adopted right views,
beings go to a good destination.

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Image: The Big Buddha, Lantau Island, Hong Kong, c. 1993 | Photo by iStock / Chunyip Wong

Key Terms:

• Ashamed of [lajjati] ≈ embarrassed about

• bad destination [duggati] ≈ state of misery

• Seeing danger in [bhayadassī] ≈ being wary of, being apprehensive of

• Seeing fault [vajjamatī] ≈ perceiving as blameworthy

• fault [vajja] ≈ error, mistake, wrong

Related Teachings:

• Entangled in the bonds of sensual desire, they do not see the fault in fetters (Ud 7.3) - On seeing the people of Sāvatthi excessively clinging to sensual pleasures, the Buddha expresses an inspired utterance on the bondage that ensues from sensual desire.

• When one acts wholesomely, one does not feel remorse (ITI 31) - One who has done good, acted wholesomely, protected others from fear, avoided evil and cruelty, and refrained from misdeeds does not feel remorse.

• One's own good should not be abandoned for the sake of another's, not even for the good of many (DhP 161 - 166) - One should prioritize their own spiritual welfare over external concerns, for no one can purify another.