Twenty Suttas

An Introduction to the Theravadin Buddhist Scriptures

edited by

Steve Weissman

Copyright

2000-2011 Steve Weissman

Artwork Copyright 2000 Rosemary Weissman All rights reserved. Permission is not necessary for reprinting for free distribution only. Twenty Suttas has been prepared totally free of charge. It is free by email attachment to anyone who wishes it. Permission is granted for anyone to copy and distribute freely this book in full form to anyone. If parts of this book are given to others or used within any other texts, websites, etc., please state where the material came from, so others may get the entire book, if they wish.

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Other books by Steve & Rosemary: Published: "Der Weg der Achtsamkeit," Hugendubel-Irisiana, Germany, 1994 "Meditation, Compassion & Lovingkindness," Samuel Weiser, Inc., U.S.A., 1996 "Mditation Vipassana," Mdicis-Entrelacs, France, 1996 "...with Compassionate Understanding: A Meditation Retreat" Paragon House, U.S.A, 1999 "Mitfhlendes Verstndnis," Jhana Verlag, Germany, 2001 Chinese translation of "...with Compassionate Understanding", Dhamma Cultivation Publishing House, Taiwan, 2002 "Wise Reflection: The Importance of Yoniso Manasikara in Meditation," Buddhist Publication Society, Sri Lanka, 2006 "Der verborgene Diamant," Waldhaus Verlag, Germany, 2009 eBooks available at www.watkowtahm.org: "Do you see the Diamond hidden in the Rock?" 2000 "A Little Inspirational Book" 2001 "Kleines Buch zur Inspiration" 2003 "Special Old Students' 10-day Retreat Teachings and Questions & Answers Volume One" 2005 "Questions & Answers Volume Two" 2004 "...con Comprensin Compasiva" Spanish translation of "...with Compassionate Understanding" 2006 "...con Compassionevole Comprensione" Italian translation of "...with Compassionate Understanding" 2006 "Questions & Answers Volume Three" 2007 "... " Thai translation of "...with Compassionate Understanding", 2009 "The Brahma Viharas Old Students' Retreat Teachings and Questions & Answers Volume Four" 2010 "Questions & Answers Volume Five" 2010 "Mitfhlendes Verstndnis" German translation of "...with Compassionate Understanding" 2011

Table of Contents
Table of Contents................................................................................... i Introduction .........................................................................................iv Ambalatthika Rahulovada Sutta ....................................................... 1
Advice to Rahula at Ambalatthika

Kalama Sutta ........................................................................................ 8

To the Kalamas

Anumana Sutta ................................................................................... 18

Inference

Pilahaka Sutta .................................................................................... 29

Dung Beetle

Abhaya Rajakumara Sutta................................................................ 31

To Prince Abhaya

Culakammavibhanga Sutta............................................................... 37
The Shorter Exposition of Kamma

Culapunnama Sutta............................................................................ 45
The Shorter Discourse on the Full Moon Night

Bahitika Sutta..................................................................................... 51
The Cloak

Piyajatika Sutta ................................................................................. 59

Dear Ones
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Mahacattarisaka Sutta...................................................................... 69
The Great Forty

Canki Sutta ......................................................................................... 79

With Canki

Thana Sutta......................................................................................... 96
Four Qualities of a Person

Dhammadayada Sutta ......................................................................101

Heirs in Dhamma

Satipatthana Sutta............................................................................108
Four Foundations of Mindfulness

Culamalunkya Sutta .........................................................................129

The Shorter Discourse to Malunkyaputta

Kinti Sutta..........................................................................................137
What Do You Think About Me?

Maharahulovada Sutta.....................................................................144
The Greater Discourse of Advice to Rahula

Sabbasava Sutta ................................................................................152

Getting Rid of All Anxieties and Troubles

Devaduta Sutta..................................................................................162
The Divine Messengers

Cularahulovada Sutta.......................................................................172
The Shorter Discourse of Advice to Rahula

Final Comments.................................................................................185
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Bibliography.......................................................................................190 Glossary..............................................................................................192

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Introduction
This book is a small collection of some of the teachings recorded in the Theravadin Buddhist scriptures, known as the Pali Canon. These twenty Suttas (discourses) have been put together for the purpose of helping relatively new meditators, or experienced ones who have not done very much scriptural study. The thought of writing Twenty Suttas came from requests of our students. As we have been teaching for over twenty years, many of our old students have been returning and have been keen to learn more about Buddhism. Frequently came the questions, What books do you recommend? and Do you think I should read the scriptures? Well, the Buddhist Pali Scriptures are not easy reading! Many of the Suttas can be quite intellectual and beyond an average meditators understanding. Sometimes it is like reading about Calculus before one knows how to add and subtract. It can get quite confusing and upsetting for many. In some stories, the Buddha says just a few words and the listener gets enlightened! It is obvious that often he was talking with people who were much more developed than most people today. This tends to make much of the scriptural reading difficult. Normally our first suggestion is to read two good-sized biographies of the Buddha. We say two because often they are written with some bias of the writer. Differences as to whether the writer is Buddhist or non-Buddhist, man or woman, meditator or scholar, etc. can affect the general feel of the biography. By reading two good-sized ones, then the biases can be more easily seen and the basic story of the Buddhas life can be better understood. That has been our first suggestion, but after that what were we to suggest? There are quite a few general Introduction to Buddhism books, so there is much on that by many writers at present. The question of reading the scriptures demanded deeper thought. Thus, much time was spent researching some of the major and minor sections of the Pali Canon and these twenty Suttas were
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selected to provide an introduction to the scriptures. These Suttas were chosen for various reasons. The main one is that they seemed appropriate to the level of someone who has some meditation experience and who wishes to start looking deeper into the recorded teachings of the Buddha. They were also chosen as a fairly broad group, illustrating some various aspects of the teachings. As well, different types of people are being taught; ordained and lay people, children and adults, personal disciples and adversaries. And in some of the stories, the Buddha is not the main teacher, rather it is one of his senior disciples. There is also one Sutta where a lay woman disciple teaches her husband after being taught by the Buddha. Even one Sutta in which the Buddha describes the Hell realms very interesting to think about! In reading this book, I would like to encourage you to read when you are not feeling tired, rather when you are feeling fairly fresh with an open mind. This is because the nature and depth of the Suttas will often challenge our views. It may be necessary, at times, to expand our perspectives and examine our life. I would also like to encourage you to read each Sutta twice before continuing to the next. That is, read the Sutta, then read any notes and comments which follow the Sutta, and then read the Sutta again. Take your time, please do not try to rush through this little book. Even reading only one per day can be very valuable. All Suttas have comments at the end and some have specific notes. Twenty Suttas is not a direct translation of the scriptures done by a Pali scholar. These adaptations were done by myself, a Western meditation teacher, by comparing various existing English translations written by recognized Western scholars: I. B. Horner, F. L. Woodward, Venerable Nyanamoli Thera, Venerable Dr. W. Rahula, Soma Thera, Nyanasatta Thera, Maurice Walshe, Bhikkhu Bodhi, Phra Khantipalo and Thanissaro Bhikkhu. I have listed a bibliography at the end of this book. As most translations are fairly similar, and many scholars have used older translations in order to prepare their own version, in general I chose one translation and then compared other works with it. In comparing these translations, consideration was given as
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to usage of vocabulary and in trying to make the Sutta easily readable by both ordained and lay meditators. Where the different translators did not fully agree, consideration regarding how to phrase particular sections was based on experience as to how the section was applicable to ones practice. I also checked the Pali text of the Sri Lanka Buddha Jayanti Tripitaka Series, and Thai translations of the Pali Canon in many instances. German translations of the Pali Canon were also used to check some points. There were certainly difficulties regarding several words, as is to be expected in any translation work. Such words as: Brahmin, Bhikkhu, Nibbana, Dukkha, Tathagata and others are not easy to translate into English. In some cases, I have left the Pali word and put a footnote when it is first used. There is also an index of these words for easy reference. Of special note, I have used they, them, their as third person singular pronouns. In printing the Pali words, I did not use accent marks; my apologies to those who would have preferred that I write the Pali words with any accent marks that they feel should be present. All of the Suttas have been written in their entirety, that is they have not been shortened simply because they have many repetitious parts or to save paper. Personally, I have found reading Suttas which have parts left out to be quite distracting and interrupt the flow of the teaching. To be able to follow a teaching word-byword without it being disjointed can be very important. Repetitious sections serve to help deepen the teaching. This is even clearer when one recites the Sutta. I might also mention that we have been using these Suttas with our older students for many years to help them with their introduction to scriptural reading. This has not only helped them as an introduction to the scriptures, but also it has helped them build a better foundation in their practice. One of the ways that we are using them is to have our assistant students (staying with us for longer periods of time) memorize them one at a time. The shortest of this collection is about two minutes to recite and the longest is about an hour. This can be a very important part of many meditators practice and a valuable aid, especially when one feels isolated from
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good friends. To be able to recall the recorded words of the Buddha in ones own mind can be a wonderful aid. It is also of value to mention that this has been a practice which Buddhists have been doing for over 2,500 years! "Twenty Suttas" has been prepared totally free of charge. It is free by email attachment to anyone who wishes it. Permission is granted for anyone to copy and distribute freely this book in full form to anyone. If parts of this book are given to others or used within any other texts, websites, etc., please state where the material came from, so others may get the entire book, if they wish. Much thanks and appreciation to I. B. Horner, F. L. Woodward, Venerable Nyanamoli Thera, Venerable Dr. W. Rahula, Soma Thera, Nyanasatta Thera, Maurice Walshe, Bhikkhu Bodhi, Phra Khantipalo and Thanissaro Bhikkhu for their hard work in translating the Pali scriptures into English. As well, I would like to thank Rosemary, Patrick, Josie, Andrew, and Mike for their help in proofreading and suggestions. Added thanks to Patrick and Helge for help with German translations and to Cathy for help with Thai translations. And a special thank you to Kay for some direct translations from the original Pali. It is sincerely hoped that this little book will help many in studying and understanding the Theravadin Buddhist Pali Canon. It is a wonderful collection of many very valuable teachings which can help us find deeper peace, contentment and compassionate understanding of life. Steve Weissman Wat Kow Tahm International Meditation Center Koh Pah-ngan Island, Thailand teachers@watkowtahm.org 22 January, 2011

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Ambalatthika Rahulovada Sutta

Advice to Rahula at Ambalatthika
Thus have I heard: At one time the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels Sanctuary. On that occasion the Venerable Rahula was staying at Ambalatthika. Then the Blessed One, arising from his meditation in the late afternoon, went to where Venerable Rahula was staying at Ambalatthika. Venerable Rahula saw him coming from afar, and on seeing him, set out a seat and water for washing the feet. The Blessed One sat down on the seat set out, and having sat down, washed his feet. Venerable Rahula, bowing down to the Blessed One, sat down to one side. Then the Blessed One, having left a little bit of the remaining water in the water dipper, said to Venerable Rahula, Rahula, do you see this little bit of remaining water left in the water dipper? Yes, Venerable Sir. That is how little of a true meditator there is in anyone who feels no shame at telling a deliberate lie. Having tossed away the little bit of remaining water, the Blessed One said to Venerable Rahula, Rahula, do you see how this little bit of remaining water is tossed away? Yes, Venerable Sir. Whatever there is of a true meditator in anyone who feels no shame at telling a deliberate lie is tossed away just like that. Having turned the water dipper upside down, the Blessed One said to Venerable Rahula, Rahula, do you see how this water dipper is turned upside down? Yes, Venerable Sir.

Whatever there is of a true meditator in anyone who feels no shame at telling a deliberate lie is turned upside down just like that. Having turned the water dipper right-side up, the Blessed One said to Venerable Rahula, Rahula, do you see how empty and hollow this water dipper is? Yes, Venerable Sir. Whatever there is of a true meditator in anyone who feels no shame at telling a deliberate lie is empty and hollow just like that. Rahula, imagine a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet and hindfeet, its forequarters and hindquarters, its head and ears and tusks and tail, but will simply hold back its trunk. The elephant trainer notices that and thinks, This royal elephant has not given up its life for the king. But when the royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles, having gone into battle, uses its forefeet and hindfeet, its forequarters and hindquarters, its head and ears and tusks and tail, and its trunk, the elephant trainer notices that and thinks, This royal elephant has given up its life for the king. There is nothing more (in training) for this royal elephant to do. So too, Rahula, when one is not ashamed to tell a deliberate lie, I do not say that they have nothing more (in training) to do. Thus, Rahula, you should train yourself, I will not tell a deliberate lie, even in jest. How do you understand this, Rahula: What is a mirror for? For the purpose of reflection, Venerable Sir. In the same way, Rahula, bodily acts are to be done with continual reflection, verbal acts are to be done with continual reflection, and mental acts are to be done with continual reflection. Whenever you wish to do an action with the body, you should reflect on it: This bodily action I wish to perform; would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful
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results? If, on reflection, you know that it would lead to selfaffliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if, on reflection, you know that it would not lead to selfaffliction, to the affliction of others, or to both; it would be a skillful bodily action with happy consequences, happy results, then any bodily action of that sort is fit for you to do. While you are doing an action with the body, you should reflect on it: This bodily action I am doing; is it leading to selfaffliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results? If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both; it is an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if, on reflection, you know that it is not leading to self-affliction, to the affliction of others, or to both; it is a skillful bodily action with happy consequences, happy results, then any bodily action of that sort is fit for you to do. After you have done an action with the body, you should reflect on it: This bodily action that I have done; did it lead to selfaffliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results? If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a wise companion in the holy life. Having confessed it, you should exercise restraint in the future. But if, on reflection, you know that it did not lead to self-affliction, to the affliction of others, or to both; it was a skillful bodily action with happy consequences, happy results, then you can abide happy and glad as one who trains day and night in skillful bodily qualities. Whenever you wish to do an action by speech, you should reflect on it: This verbal action I wish to perform; would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results? If, on reflection, you know that it would lead to self-affliction, to the
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affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if, on reflection, you know that it would not lead to self-affliction, to the affliction of others, or to both; it would be a skillful verbal action with happy consequences, happy results, then any verbal action of that sort is fit for you to do. While you are doing an action by speech, you should reflect on it: This verbal action I am doing; is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results? If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both; it is an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if, on reflection, you know that it is not leading to self-affliction, to the affliction of others, or to both; it is a skillful verbal action with happy consequences, happy results, then any verbal action of that sort is fit for you to do. After you have done an action by speech, you should reflect on it: This verbal action that I have done; did it lead to selfaffliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results? If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a wise companion in the holy life. Having confessed it, you should exercise restraint in the future. But if, on reflection, you know that it did not lead to self-affliction, to the affliction of others, or to both; it was a skillful verbal action with happy consequences, happy results, then you can abide happy and glad as one who trains day and night in skillful verbal qualities. Whenever you wish to do a mental activity, you should reflect on it: This mental activity I wish to perform; would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental activity, with painful consequences, painful results? If, on reflection, you know that it would lead to selfaffliction, to the affliction of others, or to both; it would be an unskillful mental activity with painful consequences, painful
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results, then any mental activity of that sort is absolutely unfit for you to do. But if, on reflection, you know that it would not lead to self-affliction, to the affliction of others, or to both; it would be a skillful mental activity with happy consequences, happy results, then any mental activity of that sort is fit for you to do. While you are doing a mental activity, you should reflect on it: This mental activity I am doing; is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental activity, with painful consequences, painful results? If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both; it is an unskillful mental activity with painful consequences, painful results, then any mental activity of that sort is absolutely unfit for you to do. But if, on reflection, you know that it is not leading to self-affliction, to the affliction of others, or to both; it is a skillful mental activity with happy consequences, happy results, then any mental activity of that sort is fit for you to do. After you have done a mental activity, you should reflect on it: This mental activity that I have done; did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental activity, with painful consequences, painful results? If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental activity with painful consequences, painful results, then you should be repelled, ashamed, and disgusted by that mental activity. Having become repelled, ashamed and disgusted by that mental activity, you should exercise restraint in the future. But if, on reflection, you know that it did not lead to self-affliction, to the affliction of others, or to both; it was a skillful mental activity with happy consequences, happy results, then you can abide happy and glad as one who trains day and night in skillful mental qualities. Rahula, all those meditators in the course of the past, who purified their bodily actions, verbal actions, and mental activities, did it through continual reflection on their bodily actions, verbal actions, and mental activities in just this way. All those meditators in the course of the future, who will purify their bodily actions, verbal actions, and mental activities, will
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do it through continual reflection on their bodily actions, verbal actions, and mental activities in just this way. All those meditators at present, who purify their bodily actions, verbal actions, and mental activities, do it through continual reflection on their bodily actions, verbal actions, and mental activities in just this way. Therefore, Rahula, you should train yourself: I will purify my bodily actions through continual reflection. I will purify my verbal actions through continual reflection. I will purify my mental activities through continual reflection. This is how you should train yourself. Thus spoke the Blessed One. Venerable Rahula was satisfied and delighted in the Blessed Ones words.

Majjhima Nikaya 61

Note Venerable Rahula was the Buddhas only child, born on the day his father left the royal palace to seek enlightenment. At the age of seven he was ordained as a novice by the Venerable Sariputta on the occasion of the Buddhas first return visit to his familys home in Kapilavatthu after his enlightenment. The Buddha declared Venerable Rahula to be the foremost disciple among those desirous of training. According to the Commentary, Venerable Rahula was seven years old when this discourse was delivered to him, shortly after his ordination.

Comments by the editor This is the first Sutta in this small collection of teachings taken from the Theravadin Buddhist Pali Canon. Why was this Sutta chosen to be first? There are a number of reasons. This teaching was given to the Buddhas son when he was newly ordained as a novice monk. It is simple. It is direct. Spoken to a gifted child of a very young age. In its simplicity lies the total practice. In the beginning, the Buddha warns Venerable Rahula not to tell a deliberate lie. A simple warning for any child. But did we heed that type of warning when we were young? Now that you are an adult and a meditator, will you be able to heed this warning now?? Being truthful is very important to ourselves and to others. Following this short teaching, is, in brief, all we really need if only we could do it. Yet this is the practice. Reflect, be mindful, reflect, be aware, continually change our actions, speech and thoughts to be skillful so that we can abide happy and glad... And this is what the Buddha wanted his own son to do. Can we be children of the Buddha and work hard to be mindful of our actions, before... during... after...? Can we work hard to be mindful of our speech, before... during... after...? Can we work hard to be mindful of our thoughts, before... during... after...? And if we do make mistakes, can we accept our responsibilities and try to restrain ourselves from repeating the mistakes? Though short, and given to a young child, within this teaching lies much of the scriptures: Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, Compassion for ourselves and others, Moral Shame and Moral Dread, Sympathetic Joy, and much more. Now that you have read Instructions to Rahula once and also these comments, you may like to reread the Sutta again and look deeper. Can you see the vastness of this simple little teaching?
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Kalama Sutta
To the Kalamas
Thus have I heard: At one time the Blessed One, while wandering in the country of the Kosala people with a large community of disciples, came to Kesaputta, a district of those Kosala people. The Kalama people of Kesaputta heard, The monk Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Kosala with a large community of disciples, and has reached Kesaputta. A good report of Master Gotama has been spread to this effect, The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras1, and its Brahmas2, this generation with its recluses and brahmins3, with its kings and its people, which he has, himself, realized with direct knowledge. He teaches the Dhamma4 that is good in the beginning, good in the middle, and good in the end, with the right meaning

Mara: A name used to signify the personification of our ignorance. Or, seemingly, at times to signify someone who is being controlled by their own ignorance and causing harm to others. Brahma: Within the Buddhist view of the universe, the Brahmas are considered, in general, to be the highest gods. 3 Recluses and brahmins: In general, this term refers to higher spiritual practitioners, and especially those who are in a position to teach others. Brahmins, in particular, were the acknowledged spiritual caste at that time in India. In later Suttas, I have often used the words, monks and other religious teachers in this reference. Dhamma: When spelled with a capital D, it means the Truth or the teachings which will lead one to realize the truth. 8
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and phrasing, and he reveals a holy life that is utterly perfect and pure. Now it is good to see such Arahants5. So the Kalamas of Kesaputta approached the Blessed One. Having approached him, some prostrated towards the Blessed One and sat down to one side; some greeted the Blessed One politely and having sat down to one side, conversed in a friendly and courteous way; some, raising their joined palms to the Blessed One, sat down to one side; some called out their names and those of their clans and sat down to one side; while others, saying nothing, sat down to one side. So seated, the Kalamas of Kesaputta said this to the Blessed One: Venerable Sir, certain religious and meditation teachers come to Kesaputta. As to their own teachings, they illustrate and explain it in full, but as to the teachings of others, they abuse it, revile it, and pull it to pieces. Moreover, Venerable Sir, yet other religious and meditation teachers, on coming to Kesaputta, do the same thing. When we listen to them, Venerable Sir, we have doubt and uncertainty as to which of these famous teachers is speaking truly and which is speaking falsely. Yes, Kalamas, you may well doubt, you may well be uncertain. In a doubtful matter uncertainty does arise. Come, Kalamas, do not make the basis for religious beliefs an authoritative tradition maintained by oral repetition, having its origin in some revelation from a God; do not make the basis for religious beliefs an unbroken succession of teachings or of teachers; do not make the basis for religious beliefs report and hearsay; do not make the basis for religious beliefs the authority of scriptures and books; do not make the basis for religious beliefs speculative metaphysical theories [or reasons and arguments]; do not make the basis for religious beliefs a point of view or inference; do not make the basis for religious beliefs reflecting on reasons; do not make the basis for religious beliefs acceptance of a statement as true because it agrees with a theory which one already believes in; do not make the basis for religious beliefs grounds for reliability of a person; do not make
Arahants: A fully enlightened being; free of all greed, aversion and ignorance of reality. 9
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the basis for religious beliefs respect, thinking, Our teacher says thus and thus... But, Kalamas, when you know for yourselves, Such teachings are unskillful, such teachings are blamable, such teachings are rejected by wise people, and if followed and performed such teachings would lead to harm and ill, then it is wise not to follow and perform such teachings. What do you think, Kalamas? When greed arises within people, does it arise for their benefit or for their harm? For their harm, Venerable Sir. Now, Kalamas, people thus given to greed, being overcome by greed and losing control of their minds, do they not: take the lives of living beings, take what is not given, go after anothers spouse, speak false words and lead another into a like state? Is that for their loss and sorrow for a long time? Yes, Venerable Sir. What do you think, Kalamas, when aversion arises within people, does it arise for their benefit or for their harm? For their harm, Venerable Sir. Now, Kalamas, people thus given to aversion, being overcome by aversion and losing control of their mind, do they not: take the lives of living beings, take what is not given, go after anothers spouse, speak false words and lead another into a like state? Is that for their loss and sorrow for a long time? Yes, Venerable Sir. What do you think, Kalamas? When delusion arises within people, does it arise for their benefit or for their harm? For their harm, Venerable Sir. Now, Kalamas, people thus given to delusion, being overcome by delusion and losing control of their mind, do they not: take the lives of living beings, take what is not given, go after anothers spouse, speak false words and lead another into a like state? Is that for their loss and sorrow for a long time? Yes, Venerable Sir. Well then, Kalamas, what do you think? Are these qualities skillful or unskillful?
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Unskillful, Venerable Sir. Are they blamable or not blamable? They are blamable, Venerable Sir. Are they rejected or praised by wise people? They are rejected, Venerable Sir. If followed and performed, do they lead to harm and ill, or not? They lead to harm and ill, Venerable Sir. That is how we understand this. Therefore, Kalamas, was it said, Come, Kalamas, do not make the basis for religious beliefs an authoritative tradition maintained by oral repetition, having its origin in some revelation from a God; do not make the basis for religious beliefs an unbroken succession of teachings or of teachers; do not make the basis for religious beliefs report and hearsay; do not make the basis for religious beliefs the authority of scriptures and books; do not make the basis for religious beliefs speculative metaphysical theories [or reasons and arguments]; do not make the basis for religious beliefs a point of view or inference; do not make the basis for religious beliefs reflecting on reasons; do not make the basis for religious beliefs acceptance of a statement as true because it agrees with a theory which one already believes in; do not make the basis for religious beliefs grounds for reliability of a person; do not make the basis for religious beliefs respect, thinking, Our teacher says thus and thus... But, Kalamas, when you know for yourselves, Such teachings are unskillful, such teachings are blamable, such teachings are rejected by wise people, and if followed and performed such teachings would lead to harm and ill, then it is wise not to follow and perform such teachings. Come, Kalamas, do not make the basis for religious beliefs an authoritative tradition maintained by oral repetition, having its origin in some revelation from a God; do not make the basis for religious beliefs an unbroken succession of teachings or of teachers; do not make the basis for religious beliefs report and hearsay; do not make the basis for religious beliefs the authority of scriptures and books; do not make the basis for religious beliefs speculative
11

metaphysical theories [or reasons and arguments]; do not make the basis for religious beliefs a point of view or inference; do not make the basis for religious beliefs reflecting on reasons; do not make the basis for religious beliefs acceptance of a statement as true because it agrees with a theory which one already believes in; do not make the basis for religious beliefs grounds for reliability of a person; do not make the basis for religious beliefs respect, thinking, Our teacher says thus and thus... But, Kalamas, when you know for yourselves, Such teachings are skillful, such teachings are praised, such teachings are approved and encouraged by wise people, and if followed and performed such teachings would lead to benefit and happiness, then it is wise to follow and perform such teachings. What do you think, Kalamas? When absence of greed arises within people, does it arise for their benefit or for their harm? For their benefit, Venerable Sir. Now, Kalamas, people thus not given to greed, not being overcome by greed, and not losing control of their mind, do they not: refrain from taking the lives of living beings, refrain from taking what is not given, refrain from going after anothers spouse, refrain from speaking false words, and refrain from leading another into a like state? Is that for their benefit and happiness for a long time? Yes, Venerable Sir. What do you think, Kalamas? When absence of aversion arises within people, does it arise for their benefit or for their harm? For their benefit, Venerable Sir. Now, Kalamas, people thus not given to aversion, not being overcome by aversion, and not losing control of their mind, do they not: refrain from taking the lives of living beings, refrain from taking what is not given, refrain from going after anothers spouse, refrain from speaking false words, and refrain from leading another into a like state? Is that for their benefit and happiness for a long time? Yes, Venerable Sir.
12

What do you think, Kalamas? When absence of delusion arises within people, does it arise for their benefit or for their harm? For their benefit, Venerable Sir. Now, Kalamas, people thus not given to delusion, not being overcome by delusion, and not losing control of their mind, do they not: refrain from taking the lives of living beings, refrain from taking what is not given, refrain from going after anothers spouse, refrain from speaking false words, and refrain from leading another into a like state? Is that for their benefit and happiness for a long time? Yes, Venerable Sir. Well then, Kalamas, what do you think? Are these qualities skillful or unskillful? Skillful, Venerable Sir. Are they blamable or not blamable? They are not blamable, Venerable Sir. Are they rejected or praised by wise people? They are praised, Venerable Sir. If followed and performed, do they lead to benefit and happiness, or not? They lead to benefit and happiness, Venerable Sir. That is how we understand this. Therefore, Kalamas, was it said, Come, Kalamas, do not make the basis for religious beliefs an authoritative tradition maintained by oral repetition, having its origin in some revelation from a God; do not make the basis for religious beliefs an unbroken succession of teachings or of teachers; do not make the basis for religious beliefs report and hearsay; do not make the basis for religious beliefs the authority of scriptures and books; do not make the basis for religious beliefs speculative metaphysical theories [or reasons and arguments]; do not make the basis for religious beliefs a point of view or inference; do not make the basis for religious beliefs reflecting on reasons; do not make the basis for religious beliefs acceptance of a statement as true because it agrees with a
13

theory which one already believes in; do not make the basis for religious beliefs grounds for reliability of a person; do not make the basis for religious beliefs respect, thinking, Our teacher says thus and thus... But, Kalamas, when you know for yourselves, Such teachings are skillful, such teachings are praised, such teachings are approved and encouraged by wise people, and if followed and performed such teachings would lead to benefit and happiness, then it is wise to follow and perform such teachings. Disciples of the Noble Ones6, Kalamas, who are freed of coveting, freed of ill will, undeluded, clearly comprehending and mindful, dwell, having pervaded, with the thought of Metta7, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across. They dwell, having pervaded because of the existence in the entire world of all living beings, everywhere, with the great, exalted, boundless thought of Metta that is free of hate or malice. Disciples of the Noble Ones, Kalamas, who are freed of coveting, freed of ill will, undeluded, clearly comprehending and mindful, dwell, having pervaded, with the thought of Compassion, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across. They dwell, having pervaded because of the existence in the entire world of all living beings, everywhere, with the great, exalted, boundless thought of Compassion that is free of hate or malice. Disciples of the Noble Ones, Kalamas, who are freed of coveting, freed of ill will, undeluded, clearly comprehending and mindful, dwell, having pervaded, with the thought of Sympathetic Joy, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across. They dwell, having pervaded because of the existence in the entire world of all living

6 7

Noble Ones: Anyone who has obtained part or full enlightenment.

Metta: One of the four Sublime States with Compassion, Sympathetic Joy and Equanimity. There is disagreement as to a single English word to use in translation. One meaning can be: Compassion and Lovingkindness supported and balanced by Equanimity. 14

beings, everywhere, with the great, exalted, boundless thought of Sympathetic Joy that is free of hate or malice. Disciples of the Noble Ones, Kalamas, who are freed of coveting, freed of ill will, undeluded, clearly comprehending and mindful, dwell, having pervaded, with the thought of Equanimity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across. They dwell, having pervaded because of the existence in the entire world of all living beings, everywhere, with the great, exalted, boundless thought of Equanimity that is free of hate or malice. The disciples of the Noble Ones, Kalamas, who have such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, are ones by whom four assurances are found here and now: If there is a world beyond, and there is the fruit and result of Kamma well-done or ill, then at death, at the dissolution of this body, I shall be reborn in a good destination, in a heaven world. This is the first assurance attained by them. If, however, there is no world beyond, and there is no fruit and result of Kamma well-done or ill, yet in this very life I dwell free from hostility and affliction, sorrowless and happy. This is the second assurance attained by them. If ill (results) befall an evil-doer, I, however, think of doing evil to no one. Then, how can ill (results) affect me who does no evil deed? This is the third assurance attained by them. If, however, evil (results) do not befall an evil-doer, then I see myself purified in any case. This is the fourth assurance attained by them. Thus, Kalamas, those disciples of the Noble Ones, who have such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, are ones by whom four assurances are found here and now. So it is, Blessed One. So it is, Sublime One. The disciples of the Noble Ones, Venerable Sir, who have such a hate-free mind,
15

such a malice-free mind, such an undefiled mind, and such a purified mind, are ones by whom four assurances are found here and now: If there is a world beyond, and there is the fruit and result of Kamma well-done or ill, then at death, at the dissolution of this body, I shall be reborn in a good destination, in a heaven world. This is the first assurance attained by them. If, however, there is no world beyond, and there is no fruit and result of Kamma well-done or ill, yet in this very life I dwell free from hostility and affliction, sorrowless and happy. This is the second assurance attained by them. If ill (results) befall an evil-doer, I, however, think of doing evil to no one. Then, how can ill (results) affect me who does no evil deed? This is the third assurance attained by them. If, however, evil (results) do not befall an evil-doer, then I see myself purified in any case. This is the fourth assurance attained by them. Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. We go to Master Gotama for refuge and to the Dhamma and to the Sangha.8 From today let Master Gotama remember us as lay followers who have gone to him for refuge for life. Anguttara Nikaya III.65

Sangha: This has different levels. Here it refers to all Noble Ones. 16

Comments by the editor No small collection of Suttas like this could be complete without the Kalama Sutta. This is one of the most important Suttas in the entire Pali Canon. Here the Buddha is encouraging the Kalamas (and all who have read or heard this teaching for over 2500 years) not to believe just because; its a famous book, an old tradition, a famous teacher, our teacher, or any number of other reasons why people will often blindly believe. How much harm comes through blind belief? In other words, he is saying, Test it. See if it is beneficial or not. Test it, dont blindly believe just because... Even with regard to his own teachings, he did not want people to just believe. How very important this advice is. Without it, people will follow all sorts of wrong teachings and unwise teachers. And much, much harm can come as a result. Because the Kalama Sutta is so important, it is one of my personal favorites and I include it in my final evening talk of our 10-day retreats.

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Anumana Sutta
Inference
Thus have I heard: At one time the Venerable Maha Moggallana was staying in the Bhagga country, at Sumsumaragira in the Bhesakala Grove, the Deer Park. There he addressed the fellow meditators thus, Friends, fellow meditators. Friend, they replied. The Venerable Maha Moggallana spoke as follows: Friends, though a fellow meditator asks thus, Let the venerable ones admonish me, I need to be admonished by the venerable ones, yet if they are difficult to admonish and possess qualities which make them difficult to admonish, if they are impatient and do not take instruction rightly, then their companions in the holy life think that they should not be admonished or instructed, they think of this person as a person not to be trusted. What qualities make a person difficult to admonish? Here, a person has evil wishes and is dominated by evil wishes; this is a quality which makes them difficult to admonish. A person lauds themselves and disparages others; this is a quality which makes them difficult to admonish. A person is angry and overcome by anger; this is a quality which makes them difficult to admonish. A person is angry and revengeful because of anger; this is a quality which makes them difficult to admonish. A person is angry and stubborn because of anger; this is a quality which makes them difficult to admonish. A person is angry and they utter words bordering on anger; this is a quality which makes them difficult to admonish.
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A person is reproved and they resist the reprover; this is a quality which makes them difficult to admonish. A person is reproved and they denigrate the reprover; this is a quality which makes them difficult to admonish. A person is reproved and they counter-reprove the reprover; this is a quality which makes them difficult to admonish. A person is reproved and they prevaricate, lead the talk aside, and show anger, hate, and bitterness; this is a quality which makes them difficult to admonish. A person is reproved and they fail to account for their conduct; this is a quality which makes them difficult to admonish. A person is contemptuous and domineering; this is a quality which makes them difficult to admonish. A person is envious and greedy; this is a quality which makes them difficult to admonish. A person is fraudulent and deceitful; this is a quality which makes them difficult to admonish. A person is obstinate and arrogant; this is a quality which makes them difficult to admonish. A person adheres to their own views, holds onto them tenaciously, and relinquishes them with difficulty; this is a quality which makes them difficult to admonish. Friends, these are called the qualities that make a person difficult to admonish. Friends, though a fellow meditator does not ask thus, Let the venerable ones admonish me, I need to be admonished by the venerable ones, yet if they are easy to admonish and possess qualities which make them easy to admonish, if they are patient and take instruction rightly, then their companions in the holy life think that they should be admonished and instructed, they think of this person as a person to be trusted. What qualities make a person easy to admonish? Here, a person has no evil wishes and is not dominated by evil wishes; this is a quality which makes them easy to admonish.
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A person does not laud themselves and disparage others; this is a quality which makes them easy to admonish. A person is not angry and overcome by anger; this is a quality which makes them easy to admonish. A person is not angry and revengeful because of anger; this is a quality which makes them easy to admonish. A person is not angry and stubborn because of anger; this is a quality which makes them easy to admonish. A person is not angry and they do not utter words bordering on anger; this is a quality which makes them easy to admonish. A person is reproved and they do not resist the reprover; this is a quality which makes them easy to admonish. A person is reproved and they do not denigrate the reprover; this is a quality which makes them easy to admonish. A person is reproved and they do not counter-reprove the reprover; this is a quality which makes them easy to admonish. A person is reproved and they do not prevaricate, lead the talk aside, and show anger, hate, and bitterness; this is a quality which makes them easy to admonish. A person is reproved and they do not fail to account for their conduct; this is a quality which makes them easy to admonish. A person is not contemptuous and domineering; this is a quality which makes them easy to admonish. A person is not envious and greedy; this is a quality which makes them easy to admonish. A person is not fraudulent and deceitful; this is a quality which makes them easy to admonish. A person is not obstinate or arrogant; this is a quality which makes them easy to admonish. A person does not adhere to their own views or hold onto them tenaciously, and they relinquish them easily; this is a quality which makes them easy to admonish. Friends, these are called the qualities that make a person easy to admonish.
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Now, friends, a fellow meditator ought to infer about themselves in the following way: A person who has evil wishes and is dominated by evil wishes is displeasing and disagreeable to me. If I were to have evil wishes and be dominated by evil wishes, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not have evil wishes and be dominated by evil wishes. A person who lauds themselves and disparages others is displeasing and disagreeable to me. If I were to laud myself and disparage others, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not laud myself and disparage others. A person who is angry and overcome by anger is displeasing and disagreeable to me. If I were angry and overcome by anger, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be angry and overcome by anger. A person who is angry and revengeful because of anger is displeasing and disagreeable to me. If I were angry and revengeful because of anger, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be angry and revengeful because of anger. A person who is angry and stubborn because of anger is displeasing and disagreeable to me. If I were angry and stubborn because of anger, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be angry and stubborn because of anger. A person who is angry and utters words bordering on anger is displeasing and disagreeable to me. If I were angry and uttered words bordering on anger, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be angry and utter words bordering on anger. A person who is reproved and resists the reprover is displeasing and disagreeable to me. If I were reproved and resisted
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the reprover, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be reproved and resist the reprover. A person who is reproved and denigrates the reprover is displeasing and disagreeable to me. If I were reproved and denigrated the reprover, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be reproved and denigrate the reprover. A person who is reproved and counter-reproves the reprover is displeasing and disagreeable to me. If I were reproved and counter-reproved the reprover, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be reproved and counter-reprove the reprover. A person who is reproved and prevaricates, leads the talk aside, and shows anger, hate, and bitterness is displeasing and disagreeable to me. If I were reproved and prevaricated, led the talk aside, and showed anger, hate, and bitterness, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be reproved and prevaricate, lead the talk aside, and show anger, hate, and bitterness. A person who is reproved and fails to account for their conduct is displeasing and disagreeable to me. If I were reproved and failed to account for my conduct, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be reproved and fail to account for my conduct. A person who is contemptuous and domineering is displeasing and disagreeable to me. If I were contemptuous and domineering, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be contemptuous and domineering. A person who is envious and greedy is displeasing and disagreeable to me. If I were envious and greedy, I would be displeasing and disagreeable to others. A meditator, who knows
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this, should arouse their mind thus, I shall not be envious and greedy. A person who is fraudulent and deceitful is displeasing and disagreeable to me. If I were fraudulent and deceitful, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be fraudulent and deceitful. A person who is obstinate and arrogant is displeasing and disagreeable to me. If I were obstinate and arrogant, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not be obstinate and arrogant. A person who adheres to their own views, holds onto them tenaciously, and relinquishes them with difficulty is displeasing and disagreeable to me. If I were to adhere to my own views, hold onto them tenaciously, and relinquish them with difficulty, I would be displeasing and disagreeable to others. A meditator, who knows this, should arouse their mind thus, I shall not adhere to my own views, hold onto them tenaciously, and relinquish them with difficulty. Now, friends, a fellow meditator should review themselves thus: Do I have evil wishes and am I dominated by evil wishes? If, when they review themselves, they know, I do have evil wishes and I am dominated by evil wishes, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not have evil wishes and I am not dominated by evil wishes, then they can abide happy and glad, training day and night in wholesome states. Do I laud myself and disparage others? If, when they review themselves, they know, I do laud myself and disparage others, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not laud myself and disparage others, then they can abide happy and glad, training day and night in wholesome states.

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Do I become angry and overcome by anger? If, when they review themselves, they know, I do become angry and overcome by anger, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not become angry and overcome by anger, then they can abide happy and glad, training day and night in wholesome states. Do I become angry and revengeful because of anger? If, when they review themselves, they know, I do become angry and revengeful because of anger, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not become angry and revengeful because of anger, then they can abide happy and glad, training day and night in wholesome states. Do I become angry and stubborn because of anger? If, when they review themselves, they know, I do become angry and stubborn because of anger, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not become angry and stubborn because of anger, then they can abide happy and glad, training day and night in wholesome states. Do I become angry and utter words bordering on anger? If, when they review themselves, they know, I do become angry and utter words bordering on anger, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not become angry and utter words bordering on anger, then they can abide happy and glad, training day and night in wholesome states. Do I get reproved and resist the reprover? If, when they review themselves, they know, I do get reproved and resist the reprover, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not get reproved and resist the reprover, then they can abide happy and glad, training day and night in wholesome states. Do I get reproved and denigrate the reprover? If, when they review themselves, they know, I do get reproved and denigrate the reprover, then they should make an effort to abandon
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these unwholesome states. But if, when they review themselves, they know, I do not get reproved and denigrate the reprover, then they can abide happy and glad, training day and night in wholesome states. Do I get reproved and counter-reprove the reprover? If, when they review themselves, they know, I do get reproved and counter-reprove the reprover, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not get reproved and counter-reprove the reprover, then they can abide happy and glad, training day and night in wholesome states. Do I get reproved and prevaricate, lead the talk aside, and show anger, hate, and bitterness? If, when they review themselves, they know, I do get reproved and prevaricate, lead the talk aside, and show anger, hate, and bitterness, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not get reproved and prevaricate, lead the talk aside, and show anger, hate, and bitterness, then they can abide happy and glad, training day and night in wholesome states. Do I get reproved and fail to account for my conduct? If, when they review themselves, they know, I do get reproved and fail to account for my conduct, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not get reproved and fail to account for my conduct, then they can abide happy and glad, training day and night in wholesome states. Am I contemptuous and domineering? If, when they review themselves, they know, I am contemptuous and domineering, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I am not contemptuous and domineering, then they can abide happy and glad, training day and night in wholesome states. Am I envious and greedy? If, when they review themselves, they know, I am envious and greedy, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I am not envious and
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greedy, then they can abide happy and glad, training day and night in wholesome states. Am I fraudulent and deceitful? If, when they review themselves, they know, I am fraudulent and deceitful, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I am not fraudulent and deceitful, then they can abide happy and glad, training day and night in wholesome states. Am I obstinate and arrogant? If, when they review themselves, they know, I am obstinate and arrogant, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I am not obstinate and arrogant, then they can abide happy and glad, training day and night in wholesome states. Do I adhere to my own views, hold onto them tenaciously, and relinquish them with difficulty? If, when they review themselves, they know, I do adhere to my own views, hold onto them tenaciously, and relinquish them with difficulty, then they should make an effort to abandon these unwholesome states. But if, when they review themselves, they know, I do not adhere to my own views, hold onto them tenaciously, and relinquish them with difficulty, then they can abide happy and glad, training day and night in wholesome states. Friends, when a meditator reviews themselves thus, if they see that these unwholesome states are not abandoned in themselves, then they should make an effort to abandon them. But if, when they review themselves thus, they see that they are abandoned in themselves, then they can abide happy and glad, training day and night in wholesome states. Just as when a young woman or man, youthful, fond of ornaments, on viewing the image of their own face in a clear bright mirror or in a basin of clear water, sees a smudge or a blemish on it, they make an effort to remove it, but if they see no smudge or blemish on it, they become glad thus, It is a gain for me that my face is clean. So too, when a meditator reviews themselves thus, if they see that these unwholesome states are not abandoned in themselves, then they should make an effort to abandon them. But
26

if, when they review themselves thus, they see that they are abandoned in themselves, then they can abide happy and glad, training day and night in wholesome states. Thus spoke Venerable Maha Moggallana. The fellow meditators were satisfied and delighted in Venerable Maha Moggallanas words. Majjhima Nikaya 15

Note The Venerable Maha Moggallana was considered one of the two top disciples of the Buddha. The other one was the Venerable Sariputta. Comments by the editor Fairly straightforward, this Sutta encourages us to become aware of sixteen ways in which we or others can become displeasing and disagreeable. And with judging others, we are encouraged, not just to judge them, but to use that judgement to see, Do I have these qualities in me? and then to work to let go of them. This Sutta also illustrates an example of writing style with much repetition. Many Suttas are similar, in which parts are repeated over and over. You might have noticed the sections in Advice to Rahula at Ambalatthika and The Kalama Sutta where there were repetitions. Well, here you see much more. Why is this? One of the main reasons is that when the Buddha taught, there were no audio recorders, cameras, etc. and, it is recorded that none of his teachings were written in books until about 300 years after he died. In those days teachers often taught students to memorize. Listen, learn, repeat, memorize. This was how teachings were passed on from generation to generation. Thus, by having more parts which are similar, memorizing is easier to do. As I
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mentioned in the introduction, memorizing Suttas is still used today by many Buddhists. A second and very important reason also becomes apparent if we have ever listened to a Sutta spoken which has many repetitions. That is if we can listen with an open, clear mind. If we can listen with an open, clear mind, concentrating on the teachings, as it gets repeated, it may go deeper and deeper and deeper... So if you read this Sutta again, try to read each paragraph one at a time, each one fresh, each one clear...

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Pilahaka Sutta
Dung Beetle
At Savatthi: Terrible, followers, are attachments to gain, honor and fame; serious harsh dangers to the attainment of the highest freedom from bondage. Suppose, followers, there was a dung beetle, a dung eater, full with dung, stuffed with dung, with a big pile of dung in front of it. And this dung beetle, because of that, would look down on the other dung beetles, thinking, It is indeed me, I am a dung eater! I am full with dung! I am stuffed with dung! I have a big pile of dung in front of me! In the same way, when a certain follower9 is overwhelmed by gain, honor and fame, with their mind entangled, in the morning they put on their robes, take their bowl and upper robe and go for alms into a village or town. Having eaten there as much as they wished, being invited again for the next day, their almsfood is plenty. Having returned to the monastery they boast in the middle of a group of disciples, I, indeed, have eaten as much as I wished. I, indeed, am invited again for the next day, my almsfood is plenty. I, indeed, receive robes, almsfood, a resting place and illness-related medical requisites. But these other disciples, having little merit, being of little influence, do not receive robes, almsfood, a resting place and illness-related medical requisites. They are overwhelmed by gain, honor and fame, with their mind entangled. They look down on other friendly, well behaved disciples. Followers, that will be for the long lasting unhappiness and suffering of this foolish person. In this way, terrible, followers, are attachments to gain, honor and fame; serious harsh dangers to the attainment of the highest freedom from bondage.
9

In this case, a certain follower is an ordained disciple. 29

Thus you should train yourselves, We will give up attachment to gain, honor and fame, and we will not let any arisen gain, honor and fame entangle our minds. In this way, followers, you should train yourselves.

Samyutta Nikaya XVII.5

Comments by the editor Very short but very deep and a major warning to all of us. Attachment to gain, honor and fame... How much pain does this bring in the world? How much pain has this brought in your world? Working with our attachments to the eight worldly conditions, praise & blame, fame & obscurity, pleasure & pain, gain & loss. They are very important aspects of our life and of our meditation practice. So important that it is a major focus of our teaching for our more experienced old students.

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Abhaya Rajakumara Sutta

To Prince Abhaya
Thus have I heard: At one time the Blessed One was staying near Rajagaha, in the Bamboo Grove, the Squirrels Sanctuary. Then Prince Abhaya went to Nigantha Nataputta, and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, Come, now, Prince. Refute the words of the monk Gotama, and this admirable report about you will spread afar, Prince Abhaya has refuted the doctrine of the monk Gotama, who is so powerful and mighty. But how, Venerable Sir, will I refute his doctrine? Come Prince, go to the monk Gotama and say this, Venerable Sir, would the Tathagata10 say words that are unwelcome and disagreeable to others? If the monk Gotama, thus asked, answers, The Tathagata would say words that are unwelcome and disagreeable to others, then you should say, Then how is there any difference between you, Venerable Sir, and an ordinary person? For even an ordinary person would say words that are unwelcome and disagreeable to others. But if the monk Gotama, thus asked, answers, The Tathagata would not say words that are unwelcome and disagreeable to others, then you should say, Then how, Venerable Sir, did you say of Devadatta that Devadatta is destined for the states of deprivation, Devadatta is destined for hell, Devadatta will remain (in hell) for an eon, Devadatta is incurable.? For Devadatta was angry and upset with that speech of yours. When the monk Gotama is asked this doubleedged question by you, he wont be able to swallow it down or spit it up. Just as if a two-horned chestnut were stuck in a persons throat, they would not be able to swallow it down or spit it up. In

10

Tathagata: A term used to represent the Buddha. 31

the same way, when the monk Gotama is asked this two-pronged question by you, he wont be able to swallow it down or spit it up. Responding, As you say, Venerable Sir, Prince Abhaya rose from his seat, and after paying homage to Nigantha Nataputta, keeping him on his right, departed, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he glanced up at the sun and thought, Today is not the time to refute the Blessed Ones words. Tomorrow in my own home I will overturn the Blessed Ones words. So he said to the Blessed One, May the Blessed One, together with three others, consent to my offer of tomorrows meal. The Blessed One consented with silence. Then Prince Abhaya, understanding the Blessed Ones consent, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, departed. After the night had passed, early in the morning, the Blessed One put on his robes and, carrying his bowl and outer robe, went to Prince Abhayas home. On arrival, he sat down on a seat made ready. Prince Abhaya, with his own hand, served and satisfied the Blessed One with various kinds of good food. Then, when the Blessed One had eaten and had removed his hand from his bowl, Prince Abhaya took a lower seat and sat down to one side. As he was sitting there he said to the Blessed One, Venerable Sir, would the Tathagata say words that are unwelcome and disagreeable to others? Prince, there is no outright yes-or-no answer to that. Then right here, Venerable Sir, the Niganthas are destroyed. But Prince, why do you say, Then right here, Venerable Sir, the Niganthas are destroyed? Just yesterday, Venerable Sir, I went to Nigantha Nataputta, and on arrival, having bowed down to him, sat to one side. As I was sitting there, Nigantha Nataputta said to me, Come, now, Prince. Refute the words of the monk Gotama, and this admirable report
32

about you will spread afar, Prince Abhaya has refuted the doctrine of the monk Gotama, who is so powerful and mighty. And I said, But how, Venerable Sir, will I refute his doctrine? He said, Come Prince, go to the monk Gotama and say this, Venerable Sir, would the Tathagata say words that are unwelcome and disagreeable to others? If the monk Gotama, thus asked, answers, The Tathagata would say words that are unwelcome and disagreeable to others, then you should say, Then how is there any difference between you, Venerable Sir, and an ordinary person? For even an ordinary person would say words that are unwelcome and disagreeable to others. But if the monk Gotama, thus asked, answers, The Tathagata would not say words that are unwelcome and disagreeable to others, then you should say, Then how, Venerable Sir, did you say of Devadatta that Devadatta is destined for the states of deprivation, Devadatta is destined for hell, Devadatta will remain (in hell) for an eon, Devadatta is incurable.? For Devadatta was angry and upset with that speech of yours. When the monk Gotama is asked this double-edged question by you, he wont be able to swallow it down or spit it up. Just as if a two-horned chestnut were stuck in a persons throat, they would not be able to swallow it down or spit it up. In the same way, when the monk Gotama is asked this two-pronged question by you, he wont be able to swallow it down or spit it up. At that time a baby boy was lying face-up on the princes lap. So the Blessed One said to the prince, What do you think, Prince, if this young boy, through your own negligence or that of the nurse, were to put a stick or a piece of gravel into his mouth, what would you do? I would take it out, Venerable Sir. If I couldnt get it out right away, then holding his head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have compassion for the young boy. In the same way, Prince: As to words that the Tathagata knows to be untrue, incorrect, unbeneficial, unwelcome and disagreeable to others, he does not say them.
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As to words that the Tathagata knows to be true and correct, but unbeneficial, unwelcome and disagreeable to others, he does not say them. As to words that the Tathagata knows to be true, correct, and beneficial, but unwelcome and disagreeable to others, he knows the proper time for saying them. As to words that the Tathagata knows to be untrue, incorrect, unbeneficial, but endearing and agreeable to others, he does not say them. As to words that the Tathagata knows to be true and correct, but unbeneficial, yet endearing and agreeable to others, he does not say them. And as to words that the Tathagata knows to be true, correct, beneficial, endearing and agreeable to others, he knows the proper time for saying them. Why is that? Because the Tathagata has compassion for living beings. Venerable Sir, many wise nobles or priests, householders or monks and nuns, having formulated questions, come to the Tathagata and ask these questions to him. Do these thoughts appear in his awareness beforehand, If those who approach me ask such, I thus asked will answer in this way or does the Tathagata come up with the answer upon being asked? In that case, Prince, I will ask you a counter-question. Answer as you see fit. What do you think, are you skilled in the parts of a chariot? Yes, Venerable Sir. I am skilled in the parts of a chariot. And what do you think, when people come and ask you, What is the name of this part of the chariot? do these thoughts appear in your awareness beforehand, If those who approach me ask such, I thus asked will answer in this way or do you come up with the answer upon being asked? Venerable Sir, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot. In the same way, Prince, when wise nobles or priests, householders or monks and nuns, having formulated questions,
34

come to the Tathagata and ask these questions to him, he comes up with the answer on the spot. Why is that? Because the elements of the Dhamma are thoroughly penetrated by the Tathagata. From his thorough penetration of the elements of the Dhamma, he comes up with the answer on the spot. When this was said, Prince Abhaya said to the Blessed One, Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.

Majjhima Nikaya 58

Comments by the editor The beginning of this Sutta is one example of the many times in the scriptures where another teacher tried to "pull the Buddha down." Unfortunately many of these rival teachers did not understand just who the Buddha was, and the extent of his immeasurable wisdom and compassion. Though on this occasion, at least Prince Abhaya was more open and acknowledged the wisdom of the Buddha. Of special importance in this Sutta is when the Buddha states six different considerations as to whether he would say something or not. It can be helpful to see that whenever something is unbeneficial, he does not say them. Even if they are true, correct, endearing and agreeable, if they are unbeneficial, he does not say
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them. And even if they are beneficial, as well as true, correct, endearing and agreeable, or true, correct, unwelcome and disagreeable, he knows the proper time for saying them.

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Culakammavibhanga Sutta
The Shorter Exposition of Kamma
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas Grove, Anathapindikas Monastery. Then Subha the brahmin student, Todeyyas son, went to the Blessed One and exchanged greetings with him. When the courteous and amiable talk was finished, he sat down at one side. When he had done so, Subha the student said to the Blessed One: Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among humankind? For one meets with short-lived and long-lived people, sick and healthy people, ugly and beautiful people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. What is the reason, what is the condition, why inferiority and superiority are met with among human beings, among humankind? Student, beings are the owners of their Kamma, heirs of their Kamma, born of their Kamma, related to their Kamma, abide supported by their Kamma. It is Kamma that differentiates beings according to inferiority and superiority. I do not understand the detailed meaning of Master Gotamas utterance spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught me the Dhamma, so that I might understand the detailed meaning of Master Gotamas utterance spoken in brief without expounding the detailed meaning. Then listen, student, and heed well to what I shall say. Yes, Master Gotama, Subha the student replied. The Blessed One spoke as follows: Here, student, some woman or man is a killer of living beings, murderous, bloody-handed, given to blows and violence,
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uncompassionate to all living beings. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a state of deprivation, in an unhappy destination, in ruin, in hell. If, on the dissolution of the body, after death, instead of their reappearing in a state of deprivation, in an unhappy destination, in ruin, in hell, they come to the human state, they are short-lived wherever they are reborn. This is the way that leads to short life; that is to say, to be a killer of living beings, murderous, bloody-handed, given to blows and violence, uncompassionate to all living beings. But here some woman or man, having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the knife, is considerate, loving, and dwells compassionately for the welfare of all living beings. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of their reappearing in a happy destination, in the heavenly world, they come to the human state, they are long-lived wherever they are reborn. This is the way that leads to long life; that is to say, to have abandoned the killing of living beings, to abstain from killing living beings, to lay aside the rod and lay aside the knife, to be considerate, loving, and to dwell compassionately for the welfare of all living beings. Here, student, some woman or man is one who harms beings with their hands or with clods or with sticks or with knives. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a state of deprivation, in an unhappy destination, in ruin, in hell. If, on the dissolution of the body, after death, instead of their reappearing in a state of deprivation, in an unhappy destination, in ruin, in hell, they come to the human state, they are sickly wherever they are reborn. This is the way that leads to sickness; that is to say, to be one who harms beings with their hands or with clods or with sticks or with knives. But here some woman or man is not one who harms beings with their hands or with clods or with sticks or with knives. Due to having performed and completed such actions, on the dissolution
38

of the body, after death, they reappear in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of their reappearing in a happy destination, in the heavenly world, they come to the human state, they are healthy wherever they are reborn. This is the way that leads to health; that is to say, not to be one who harms beings with their hands or with clods or with sticks or with knives. Here, student, some woman or man is angry, much given to rage; even when little is said, they are furious, angry, ill-disposed, resentful, they show ill-temper, hatred and rudeness. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a state of deprivation, in an unhappy destination, in ruin, in hell. If, on the dissolution of the body, after death, instead of their reappearing in a state of deprivation, in an unhappy destination, in ruin, in hell, they come to the human state, they are ugly wherever they are reborn. This is the way that leads to ugliness; that is to say, to be angry, much given to rage; even when little is said, to be furious, angry, illdisposed, resentful, and to show ill-temper, hatred and rudeness. But here some woman or man is not angry or rarely given to rage; even when much is said, they are not furious, angry, illdisposed, resentful, nor do they show ill-temper, hatred or rudeness. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of their reappearing in a happy destination, in the heavenly world, they come to the human state, they are beautiful wherever they are reborn. This is the way that leads to beauty; that is to say, not to be angry or rarely given to rage; even when much is said, not to be furious, angry, ill-disposed, resentful, nor to show ill-temper, hatred or rudeness. Here, student, some woman or man is envious; they envy, begrudge and harbor envy about others gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a state of deprivation, in an unhappy destination, in ruin, in hell. If, on the dissolution of the body, after death,
39

instead of their reappearing in a state of deprivation, in an unhappy destination, in ruin, in hell, they come to the human state, they are insignificant wherever they are reborn. This is the way that leads to insignificance; that is to say, to be envious; to envy, begrudge, and harbor envy about others gains, honor, veneration, respect, salutations and offerings. But here some woman or man is not envious; they do not envy, begrudge or harbor envy about others gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of their reappearing in a happy destination, in the heavenly world, they come to the human state, they are influential wherever they are reborn. This is the way that leads to influence; that is to say, not to be envious; not to envy, begrudge or harbor envy about others gains, honor, veneration, respect, salutations and offerings. Here, student, some woman or man is not a giver of food, drink, cloth, sandals, garlands, perfumes, medicines, bed, shelter or lighting to monks or other religious teachers. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a state of deprivation, in an unhappy destination, in ruin, in hell. If, on the dissolution of the body, after death, instead of their reappearing in a state of deprivation, in an unhappy destination, in ruin, in hell, they come to the human state, they are poor wherever they are reborn. This is the way that leads to poverty; that is to say, not to be a giver of food, drink, cloth, sandals, garlands, perfumes, medicines, bed, shelter or lighting to monks or other religious teachers. But here some woman or man is a giver of food, drink, cloth, sandals, garlands, perfumes, medicines, bed, shelter and lighting to monks or other religious teachers. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of their reappearing in a happy destination, in the heavenly world, they come to the human state, they are rich wherever they are reborn. This is the way that leads to riches; that is to say, to be a
40

giver of food, drink, cloth, sandals, garlands, perfumes, medicines, bed, shelter and lighting to monks or other religious teachers. Here, student, some woman or man is contemptuous and egotistical; they do not pay homage to whom they should pay homage, rise up for whom they should rise up, give a seat to whom they should give a seat, make way for whom they should make way, or worship those who should be worshipped, respect those who should be respected, revere those who should be revered, honor those who should be honored. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a state of deprivation, in an unhappy destination, in ruin, in hell. If, on the dissolution of the body, after death, instead of their reappearing in a state of deprivation, in an unhappy destination, in ruin, in hell, they come to the human state, they are low-born wherever they are reborn. This is the way that leads to low birth; that is to say, to be contemptuous and egotistical; to not pay homage to whom they should pay homage, rise up for whom they should rise up, give a seat to whom they should give a seat, make way for whom they should make way, worship those who should be worshipped, respect those who should be respected, revere those who should be revered, honor those who should be honored. But here some woman or man is not contemptuous and egotistical; they pay homage to whom they should pay homage, rise up for whom they should rise up, give a seat to whom they should give a seat, make way for whom they should make way, worship those who should be worshipped, respect those who should be respected, revere those who should be revered, honor those who should be honored. Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of their reappearing in a happy destination, in the heavenly world, they come to the human state, they are high-born wherever they are reborn. This is the way that leads to high birth; that is to say, not to be contemptuous and egotistical; to pay homage to whom they should pay homage, rise up for whom they should rise up, give a seat to whom they should give a seat, make way for whom they should make way, worship
41

those who should be worshipped, respect those who should be respected, revere those who should be revered, honor those who should be honored. Here, student, some woman or man, when visiting monks or other religious teachers, does not ask: What is wholesome, venerable teacher? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness? Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a state of deprivation, in an unhappy destination, in ruin, in hell. If, on the dissolution of the body, after death, instead of their reappearing in a state of deprivation, in an unhappy destination, in ruin, in hell, they come to the human state, they are stupid wherever they are reborn. This is the way that leads to stupidity; that is to say, when visiting monks or other religious teachers, not to ask: What is wholesome, venerable teacher? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness? But here some woman or man, when visiting monks or other religious teachers, asks: What is wholesome, venerable teacher? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness? Due to having performed and completed such actions, on the dissolution of the body, after death, they reappear in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of their reappearing in a happy destination, in the heavenly world, they come to the human state, they are wise wherever they are reborn. This is the way that leads to wisdom; that is to say, when visiting monks or other religious teachers, to ask: What is wholesome, venerable teacher? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing
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it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness? So, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise. Student, beings are the owners of their Kamma, heirs of their Kamma, born of their Kamma, related to their Kamma, abide supported by their Kamma. It is Kamma that differentiates beings according to inferiority and superiority. When this was said, Subha the student, Todeyyas son, said to the Blessed One, Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.

Majjhima Nikaya 135

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Comments by the editor Well, now you have part of the theory of rebirth as taught in Buddhism. It is fairly simple and the examples make a lot of sense as to being possible rewards or punishments of a life of goodness or harm. Yet we do not have to believe in rebirth in order to practice the Buddhas teachings. In fact, the Kalama Sutta supports this. However we also do not have to disbelieve. To consider rebirth and a basic Law of Kamma as possibilities is very helpful in our practice and in our life. However, there is another dimension of this teaching to be aware of, and that is the Law of Kamma on a moment-to-moment level. When someone is angry, envious, hurting others, etc. dont they basically live in a type of hell? When a person is loving, considerate and compassionate, dont they basically live in a type of heaven? Look to your own life when you are giving in an unselfish way, dont you feel rich? When you ask questions of your teachers and get good answers, dont you see your wisdom grow? Even if someone is considered beautiful, when they get angry, do they become ugly? And if a person is considered plain or even ugly, when they are loving, do they become beautiful? These are moment-to-moment rebirths which we can examine. And as we see this Law in action, it will encourage us to do more goodness in our life.

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Culapunnama Sutta
The Shorter Discourse on the Full Moon Night
Thus have I heard: At one time the Blessed One was staying at Savatthi in the Eastern Park, in the Palace of Migaras Mother. On that occasion the Uposatha11 day of the fifteenth, on the full-moon night the Blessed One was seated in the open surrounded by the community of disciples. Then, surveying the silent community of disciples, he addressed them thus: Followers, would an unvirtuous person know of an unvirtuous person, This person is an unvirtuous person? No, Venerable Sir. Good, followers. It is impossible, it cannot be, that an unvirtuous person would know of an unvirtuous person, This person is an unvirtuous person. But would an unvirtuous person know of a virtuous person, This person is a virtuous person? No, Venerable Sir. Good, followers. It is impossible, it cannot be, that an unvirtuous person would know of a virtuous person, This person is a virtuous person. Followers, an unvirtuous person is possessed of bad qualities, they associate as an unvirtuous person, they will as an unvirtuous person, they counsel as an unvirtuous person, they speak as an unvirtuous person, they act as an unvirtuous person, they hold views as an unvirtuous person, and they give gifts as an unvirtuous person.

11

quarter.

Uposatha: Moon days; full moon, new moon, first quarter and last 45

And how is an unvirtuous person possessed of bad qualities? Here an unvirtuous person has no faith12, no moral shame, and no moral dread; they are unlearned, lazy, forgetful, and unwise. That is how an unvirtuous person is possessed of bad qualities. And how does an unvirtuous person associate as an unvirtuous person? Here an unvirtuous person has for friends and companions those religious and meditation practitioners who have no faith, no moral shame, and no moral dread; who are unlearned, lazy, forgetful, and unwise. That is how an unvirtuous person associates as an unvirtuous person. And how does an unvirtuous person will as an unvirtuous person? Here an unvirtuous person wills for their own affliction, for the affliction of others, and for the affliction of both. That is how an unvirtuous person wills as an unvirtuous person. And how does an unvirtuous person counsel as an unvirtuous person? Here an unvirtuous person counsels for their own affliction, for the affliction of others, and for the affliction of both. That is how an unvirtuous person counsels as an unvirtuous person. And how does an unvirtuous person speak as an unvirtuous person? Here an unvirtuous person speaks false speech, malicious speech, harsh speech and gossip. That is how an unvirtuous person speaks as an unvirtuous person. And how does an unvirtuous person act as an unvirtuous person? Here an unvirtuous person kills living beings, takes what is not given, and misconducts themselves in sensual pleasures. That is how an unvirtuous person acts as an unvirtuous person. And how does an unvirtuous person hold views as an unvirtuous person? Here an unvirtuous person holds views as these, There is nothing given, nothing offered, nothing sacrificed;
Faith, here, is used for the Pali word, Saddha. Saddha is normally translated into confidence or faith, yet not a blind faith, but a confidence-type faith which believes because one has already tested the methods and has seen that they work. 46
12

no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous religious and meditation teachers in the world who have realized for themselves by direct knowledge and declare this world and the other world. That is how an unvirtuous person holds views as an unvirtuous person. And how does an unvirtuous person give gifts as an unvirtuous person? Here an unvirtuous person gives a gift carelessly, gives it not with their own hand, gives it without showing respect, gives what is to be discarded, or gives it with the view that nothing will come of it. That is how an unvirtuous person gives gifts as an unvirtuous person. That unvirtuous person thus possessed of bad qualities, who thus associates as an unvirtuous person, wills as an unvirtuous person, counsels as an unvirtuous person, speaks as an unvirtuous person, acts as an unvirtuous person, holds views as an unvirtuous person, and gives gifts as an unvirtuous person on the dissolution of the body, after death, they reappear in the destination of unvirtuous people. And what is the destination of unvirtuous people? It is hell or the animal world. Followers, would a virtuous person know of a virtuous person, This person is a virtuous person? Yes, Venerable Sir. Good, followers. It is possible that a virtuous person would know of a virtuous person, This person is a virtuous person. But would a virtuous person know of an unvirtuous person, This person is an unvirtuous person? Yes, Venerable Sir. Good, followers. It is possible that a virtuous person would know of an unvirtuous person, This person is an unvirtuous person. Followers, a virtuous person is possessed of good qualities, they associate as a virtuous person, they will as a virtuous person, they counsel as a virtuous person, they speak as a virtuous person, they act as a virtuous person, they hold views as a virtuous person, and they give gifts as a virtuous person.
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And how is a virtuous person possessed of good qualities? Here a virtuous person has faith, moral shame and moral dread; they are learned, energetic, mindful, and wise. That is how a virtuous person is possessed of good qualities. And how does a virtuous person associate as a virtuous person? Here a virtuous person has for friends and companions those religious and meditation practitioners who have faith, moral shame, and moral dread; who are learned, energetic, mindful, and wise. That is how a virtuous person associates as a virtuous person. And how does a virtuous person will as a virtuous person? Here a virtuous person does not will for their own affliction, for the affliction of others, or for the affliction of both. That is how a virtuous person wills as a virtuous person. And how does a virtuous person counsel as a virtuous person? Here a virtuous person does not counsel for their own affliction, for the affliction of others, or for the affliction of both. That is how a virtuous person counsels as a virtuous person. And how does a virtuous person speak as a virtuous person? Here a virtuous person abstains from false speech, from malicious speech, from harsh speech and from gossip. That is how a virtuous person speaks as a virtuous person. And how does a virtuous person act as a virtuous person? Here a virtuous person abstains from killing living beings, from taking what is not given, and from misconduct in sensual pleasures. That is how a virtuous person acts as a virtuous person. And how does a virtuous person hold views as a virtuous person? Here a virtuous person holds views as these, There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are good and virtuous religious and meditation teachers in the world who have realized for themselves by direct knowledge and declare this world and the other world. That is how a virtuous person holds views as a virtuous person. And how does a virtuous person give gifts as a virtuous person? Here a virtuous person gives a gift carefully, gives it with their own hand, gives it showing respect, gives a valuable gift and
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gives it with the view that something will come of it. That is how a virtuous person gives gifts as a virtuous person. That virtuous person thus possessed of good qualities, who thus associates as a virtuous person, wills as a virtuous person, counsels as a virtuous person, speaks as a virtuous person, acts as a virtuous person, holds views as a virtuous person, and gives gifts as a virtuous person on the dissolution of the body, after death, they reappear in the destination of virtuous people. And what is the destination of virtuous people? It is greatness among the gods or greatness among human beings. Thus spoke the Blessed One. The disciples were satisfied and delighted in the Blessed Ones words.

Majjhima Nikaya 110

Comments by the editor This Sutta is a bit similar to Venerable Maha Moggallanas Sutta earlier, in that we are given different ways to check up on ourselves. Here are eight different aspects to reflect upon. Yet within these eight are more than eight. Some of the deeper aspects of training are here: ** Lokapala Dhamma; the Two Virtues that Protect the World moral shame and moral dread. The Lokapala Dhamma are so important that some people believe that if you could perfect these two qualities, it may be the same as being enlightened. ** Kalyanamitta; a good, kind, wise spiritual friend. By definition only a Buddha gets enlightened without a teacher. The rest of us need the support of good, kind, wise friends. ** Effort, mindfulness, wisdom, generosity, morality, Right Thought, Right Speech, Right Action and more.

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This is a fairly short Sutta and at first glance may seem, Oh yeah, ok, but if we look deeper we can open up many more aspects of the practice.

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Bahitika Sutta
The Cloak
Thus have I heard: At one time the Blessed One was staying at Savatthi, in Jetas Grove, Anathapindikas Monastery. When it was morning, the Venerable Ananda dressed, and taking his bowl and outer robe, went into Savatthi for alms. After wandering for alms in Savatthi, returning, and taking his meal, he went to the Eastern Park, to the Palace of Migaras Mother, for the days abiding. On that occasion, King Pasenadi of Kosala had mounted the elephant Ekapundarika and was riding out from Savatthi at midday. He saw Venerable Ananda coming in the distance and asked the minister Sirivaddha, That is the Venerable Ananda, is it not? Yes, Sire, that is the Venerable Ananda. Then King Pasenadi of Kosala told a man, Come, good man, go to the Venerable Ananda and pay homage in my name with your head at his feet, saying, Venerable Sir, King Pasenadi of Kosala pays homage with his head at the Venerable Anandas feet. Then say this, Venerable Sir, if the Venerable Ananda has no urgent business, perhaps the Venerable Ananda would wait a moment, out of compassion. Yes, Sire, the man replied. He went to Venerable Ananda, and after paying homage to him, he stood at one side and said to Venerable Ananda, Venerable Sir, King Pasenadi of Kosala pays homage with his head at the Venerable Anandas feet, and he says this, Venerable Sir, if the Venerable Ananda has no urgent business, perhaps the Venerable Ananda would wait a moment, out of compassion. Venerable Ananda consented in silence. Then King Pasenadi went by elephant as far as the elephant could go, and then he dismounted and went to Venerable Ananda on foot. After paying
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homage to him, he stood at one side and said to Venerable Ananda, If, Venerable Sir, the Venerable Ananda has no urgent business, it would be good if he would go to the bank of the river Aciravati, out of compassion. Venerable Ananda consented in silence. He went to the bank of the river Aciravati and sat down at the root of a tree on a seat made ready. Then King Pasenadi went by elephant as far as the elephant could go, and then he dismounted and went to Venerable Ananda on foot. After paying homage to him, he stood at one side and said to Venerable Ananda, Here, Venerable Sir, is an elephant rug. Let the Venerable Ananda be seated on it. There is no need, great king. Sit down. I am sitting on my own mat. King Pasenadi of Kosala sat down on a seat made ready and said, Venerable Ananda, would the Blessed One behave with the body in such a way that he could be censured by wise religious and meditation practitioners? No, great king, the Blessed One would not behave with the body in such a way that he could be censured by wise religious and meditation practitioners. Would the Blessed One, Venerable Ananda, behave with speech in such a way that he could be censured by wise religious and meditation practitioners? No, great king, the Blessed One would not behave with speech in such a way that he could be censured by wise religious and meditation practitioners. Would the Blessed One, Venerable Ananda, behave with the mind in such a way that he could be censured by wise religious and meditation practitioners? No, great king, the Blessed One would not behave with the mind in such a way that he could be censured by wise religious and meditation practitioners. It is wonderful, Venerable Sir, it is marvelous! For what we were unable to accomplish with a question has been accomplished by the Venerable Ananda with the answer to the question. We do not recognize anything of value in the praise and blame of others
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spoken by foolish ignorant persons, who speak without having investigated and evaluated; but we recognize as valuable the praise and blame of others spoken by wise, intelligent, and sagacious people who speak after having investigated and evaluated. Venerable Ananda, what kind of bodily behavior is censured by wise religious and meditation practitioners? Any bodily behavior that is unwholesome, great king. Venerable Ananda, what kind of bodily behavior is unwholesome? Any bodily behavior that is blameworthy, great king. Venerable Ananda, what kind of bodily behavior is blameworthy? Any bodily behavior that brings affliction, great king. Venerable Ananda, what kind of bodily behavior brings affliction? Any bodily behavior that has painful results, great king. Venerable Ananda, what kind of bodily behavior has painful results? Any bodily behavior, great king, that leads to ones own affliction, or to the affliction of others, or to the affliction of both, and on account of which, unwholesome states increase and wholesome states diminish. Such bodily behavior is censured by wise religious and meditation practitioners, great king. Venerable Ananda, what kind of verbal behavior is censured by wise religious and meditation practitioners? Any verbal behavior that is unwholesome, great king. Venerable Ananda, what kind of verbal behavior is unwholesome? Any verbal behavior that is blameworthy, great king. Venerable Ananda, what kind of verbal behavior is blameworthy? Any verbal behavior that brings affliction, great king. Venerable Ananda, what kind of verbal behavior brings affliction?
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Any verbal behavior that has painful results, great king. Venerable Ananda, what kind of verbal behavior has painful results? Any verbal behavior, great king, that leads to ones own affliction, or to the affliction of others, or to the affliction of both, and on account of which, unwholesome states increase and wholesome states diminish. Such verbal behavior is censured by wise religious and meditation practitioners, great king. Venerable Ananda, what kind of mental behavior is censured by wise religious and meditation practitioners? Any mental behavior that is unwholesome, great king. Venerable Ananda, what kind of mental behavior is unwholesome? Any mental behavior that is blameworthy, great king. Venerable Ananda, what kind of mental behavior is blameworthy? Any mental behavior that brings affliction, great king. Venerable Ananda, what kind of mental behavior brings affliction? Any mental behavior that has painful results, great king. Venerable Ananda, what kind of mental behavior has painful results? Any mental behavior, great king, that leads to ones own affliction, or to the affliction of others, or to the affliction of both, and on account of which, unwholesome states increase and wholesome states diminish. Such mental behavior is censured by wise religious and meditation practitioners, great king. Venerable Ananda, does the Blessed One praise only the abandoning of all unwholesome states? The Tathagata, great king, has abandoned all unwholesome states, and, he possesses all wholesome states. Venerable Ananda, what kind of bodily behavior is uncensured by wise religious and meditation practitioners? Any bodily behavior that is wholesome, great king.
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Venerable Ananda, what kind of bodily behavior is wholesome? Any bodily behavior that is blameless, great king. Venerable Ananda, what kind of bodily behavior is blameless? Any bodily behavior that does not bring affliction, great king. Venerable Ananda, what kind of bodily behavior does not bring affliction? Any bodily behavior that does not have painful results, great king. Venerable Ananda, what kind of bodily behavior does not have painful results? Any bodily behavior, great king, that does not lead to ones own affliction, or to the affliction of others, or to the affliction of both, and on account of which, unwholesome states diminish and wholesome states increase. Such bodily behavior, great king, is uncensured by wise religious and meditation practitioners. Venerable Ananda, what kind of verbal behavior is uncensured by wise religious and meditation practitioners? Any verbal behavior that is wholesome, great king. Venerable Ananda, what kind of verbal behavior is wholesome? Any verbal behavior that is blameless, great king. Venerable Ananda, what kind of verbal behavior is blameless? Any verbal behavior that does not bring affliction, great king. Venerable Ananda, what kind of verbal behavior does not bring affliction? Any verbal behavior that does not have painful results, great king. Venerable Ananda, what kind of verbal behavior does not have painful results?
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Any verbal behavior, great king, that does not lead to ones own affliction, or to the affliction of others, or to the affliction of both, and on account of which, unwholesome states diminish and wholesome states increase. Such verbal behavior, great king, is uncensured by wise religious and meditation practitioners. Venerable Ananda, what kind of mental behavior is uncensured by wise religious and meditation practitioners? Any mental behavior that is wholesome, great king. Venerable Ananda, what kind of mental behavior is wholesome? Any mental behavior that is blameless, great king. Venerable Ananda, what kind of mental behavior is blameless? Any mental behavior that does not bring affliction, great king. Venerable Ananda, what kind of mental behavior does not bring affliction? Any mental behavior that does not have painful results, great king. Venerable Ananda, what kind of mental behavior does not have painful results? Any mental behavior, great king, that does not lead to ones own affliction, or to the affliction of others, or to the affliction of both, and on account of which, unwholesome states diminish and wholesome states increase. Such mental behavior, great king, is uncensured by wise religious and meditation practitioners. Now, Venerable Ananda, does the Blessed One praise only the cultivation of all wholesome states? The Tathagata, great king, has abandoned all unwholesome states, and, he possesses all wholesome states. It is wonderful, Venerable Sir, it is marvelous! How well this has been expressed by the Venerable Ananda! We are satisfied and pleased with what the Venerable Ananda has expressed so well.
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Venerable Sir, we are so satisfied and pleased with what the Venerable Ananda has expressed so well, that if the elephanttreasure were allowed to him, we would give it to him; if the horsetreasure were allowed to him, we would give it to him; if the boon of a village were allowed to him, we would give it to him. But we know, Venerable Sir, that these are not allowable for the Venerable Ananda. But there is this cloak of mine, Venerable Sir, which was sent to me packed in a royal umbrella case by King Ajatasattu of Magadha, sixteen hands long and eight hands wide. Let the Venerable Ananda accept it out of compassion. It is not necessary, great king. My triple robe is complete. Venerable Sir, this river Aciravati has been seen by both the Venerable Ananda and by ourselves when a great cloud has rained heavily on the mountains; then this river Aciravati overflows both its banks. So too, Venerable Sir, the Venerable Ananda can make a triple robe for himself out of this cloak, and he can share out his old triple robe among his companions in the holy life. In this way, our offering will overflow. Venerable Sir, out of compassion, let the Venerable Ananda accept the cloak. Venerable Ananda accepted the cloak. Then King Pasenadi of Kosala said, And now, Venerable Sir, we depart. We are busy and have much to do. Now is the time, great king, to do as you think fit. Then King Pasenadi of Kosala, having delighted and rejoiced in Venerable Anandas words, rose from his seat, and after paying homage to Venerable Ananda, keeping him on his right, departed. Soon after he had left, Venerable Ananda went to the Blessed One. After paying homage to him, he sat down at one side, related to him his entire conversation with King Pasenadi of Kosala, and presented the cloak to the Blessed One. Then the Blessed One addressed the disciples, It is a gain, followers, for King Pasenadi of Kosala, it is a great gain for King Pasenadi of Kosala that he has had the opportunity of seeing and paying respect to Ananda. Thus spoke the Blessed One. The disciples were satisfied and delighted in the Blessed Ones words.
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Majjhima Nikaya 88

Comments by the editor Again, in this Sutta, we have a very clear and simple teaching which we can apply to ourselves in body, speech and mind. Are our actions wholesome, blameless, not bringing affliction, bringing pleasant results? Are our words wholesome, blameless, not bringing affliction, bringing pleasant results? Are our thoughts wholesome, blameless, not bringing affliction, bringing pleasant results? We are probably not perfect yet, but here is our direction again. Added to this clear and simple teaching, is an example for each of us to follow in regard to respect, gratitude, generosity and joy. Many people when helped by others, whether in action or words, will say, Thank you and walk away. Sadly some will not even do that. However the King did more than just thank Ananda. He showed his thankfulness by wishing to give Ananda a gift. Although Ananda at first declined, as he personally did not need the gift, the King was then able to show Ananda how this gift could help others as well an overflow of generosity! And this is a way to have joy, knowing and being happy that our giving will indeed help others. We can take this lesson for ourselves so we can have more joy in our lives. If we can express our respect and gratitude through generous giving, perhaps we may see for ourselves that this may be a great gain.

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Piyajatika Sutta
Dear Ones
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas Grove, Anathapindikas Monastery. At that time a certain householders dear and beloved little son, his only child, had died. Because of his death, the father had no desire to work or to eat. He kept going to the cemetery and crying out, Where have you gone, my only little child? Where have you gone, my only little child? Then he went to the Blessed One, and on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, Householder, your faculties are not those of one who is steady in their own mind. Your faculties are not in a normal state. Venerable Sir, how could my faculties be in a normal state? My dear and beloved little son, my only child, has died. Because of his death, I have no desire to work or to eat. I keep going to the cemetery and crying out, Where have you gone, my only little child? Where have you gone, my only little child? So it is, householder, so it is for sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. But Venerable Sir, who would ever think that sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear? Happiness and joy are born from attachment to those who are dear, arise from attachment to those who are dear. So the householder, not delighting in the Blessed Ones words, rejecting the Blessed Ones words, got up from his seat and left. At that time a large number of gamblers were playing dice not far from the Blessed One. The householder went to them, and on arrival, said to them, Just now, friends, I went to the monk
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Gotama and, on arrival, having bowed down to him, sat to one side. As I was sitting there, the monk Gotama said to me, Householder, your faculties are not those of one who is steady in their own mind. Your faculties are not in a normal state. When this was said, I said to him, Venerable Sir, how could my faculties be in a normal state? My dear and beloved little son, my only child, has died. Because of his death, I have no desire to work or to eat. I keep going to the cemetery and crying out, Where have you gone, my only little child? Where have you gone, my only little child? The monk Gotama then said, So it is, householder, so it is for sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. And I said, But Venerable Sir, who would ever think that sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear? Happiness and joy are born from attachment to those who are dear, arise from attachment to those who are dear. So, not delighting in the monk Gotamas words, rejecting his words, I got up from my seat and left. So it is, householder, said the gamblers. So it is. Happiness and joy are born from attachment to those who are dear, arise from attachment to those who are dear. So the householder left, thinking, I agree with the gamblers. Eventually, word of this conversation made its way into the kings inner chambers. Then King Pasenadi of Kosala addressed Queen Mallika, Mallika, your teacher, Gotama, has said this, Sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. If that was said by the Blessed One, sire, then so it is. No matter what your teacher, Gotama, says, Mallika endorses it, If that was said by the Blessed One, sire, then so it is. Just as, no matter what their teacher says, a pupil endorses it, So it
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is, teacher, so it is. In the same way, no matter what your teacher, Gotama, says, Mallika endorses it, If that was said by the Blessed One, sire, then so it is. Go away, Mallika! Out of my sight! Then Queen Mallika called for the brahmin Nalijangha, Come, brahmin. Go to the Blessed One, and on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness and affliction, is carefree, strong, and living in comfort, saying, Master Gotama, Queen Mallika shows reverence with her head to your feet, and asks whether you are free from illness and affliction, are carefree, strong, and living in comfort. And then say, Venerable Sir, did the Blessed One say, Sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear? Whatever the Blessed One says, remember it well and tell it to me. For Tathagatas do not speak what is untrue. Yes, madam, the brahmin Nalijangha responded to Queen Mallika. Going to the Blessed One, on arrival he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there he said to the Blessed One, Master Gotama, Queen Mallika shows reverence with her head to your feet, and asks whether you are free from illness and affliction, are carefree, strong, and living in comfort. And she says further, Venerable Sir, did the Blessed One say, Sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear? So it is, brahmin, so it is. Sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. And it can be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a woman whose mother died. Owing to her mothers death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, she would say, Have you seen my mother? Have you seen my mother?
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And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a woman whose father died. Owing to her fathers death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, she would say, Have you seen my father? Have you seen my father? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a woman whose brother died. Owing to her brothers death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, she would say, Have you seen my brother? Have you seen my brother? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a woman whose sister died. Owing to her sisters death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, she would say, Have you seen my sister? Have you seen my sister? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a woman whose son died. Owing to her sons death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, she would say, Have you seen my son? Have you seen my son? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a woman whose daughter died. Owing to her daughters death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, she would say, Have you seen my daughter? Have you seen my daughter?
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And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a woman whose husband died. Owing to her husbands death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, she would say, Have you seen my husband? Have you seen my husband? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a man whose mother died. Owing to his mothers death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, he would say, Have you seen my mother? Have you seen my mother? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a man whose father died. Owing to his fathers death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, he would say, Have you seen my father? Have you seen my father? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a man whose brother died. Owing to his brothers death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, he would say, Have you seen my brother? Have you seen my brother? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a man whose sister died. Owing to his sisters death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, he would say, Have you seen my sister? Have you seen my sister?
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And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a man whose son died. Owing to his sons death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, he would say, Have you seen my son? Have you seen my son? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a man whose daughter died. Owing to his daughters death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, he would say, Have you seen my daughter? Have you seen my daughter? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a man whose wife died. Owing to his wifes death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, he would say, Have you seen my wife? Have you seen my wife? And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear: Once in this same Savatthi, there was a wife who went to her relatives home. Her relatives, having separated her from her husband, wanted to give her to another, against her will. So she said to her husband, These relatives of mine, having separated us, want to give me to another against my will, whereupon he cut her in two and slashed himself open, thinking, Dead we will be together. And it can also be understood from this how sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. Then the brahmin Nalijangha, delighting in and approving of the Blessed Ones words, got up from his seat and went to Queen Mallika. On arrival, he told her all that had been said in his conversation with the Blessed One.
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Then Queen Mallika went to King Pasenadi of Kosala and on arrival said to him, What do you think, sire; Is Princess Vajiri dear to you? Yes, Mallika, Princess Vajiri is dear to me. What do you think, sire, if adverse change and alteration took place in Princess Vajiri, would sorrow, lamentation, pain, grief, and despair arise in you? Mallika, any adverse change and alteration in Princess Vajiri would mean an aberration of my very life. How could sorrow, lamentation, pain, grief, and despair not arise in me? Sire, it was in connection with this that the Blessed One the One who knows and sees, accomplished and fully enlightened said, Sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. Now what do you think, sire; Is the noble Queen Vasabha dear to you? Yes, Mallika, Queen Vasabha is dear to me. What do you think, sire, if adverse change and alteration took place in Queen Vasabha, would sorrow, lamentation, pain, grief, and despair arise in you? Mallika, any adverse change and alteration in Queen Vasabha would mean an aberration of my very life. How could sorrow, lamentation, pain, grief, and despair not arise in me? Sire, it was in connection with this that the Blessed One the One who knows and sees, accomplished and fully enlightened said, Sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. Now what do you think, sire; Is [your son] General Vidudabha dear to you? Yes, Mallika, General Vidudabha is dear to me. What do you think, sire, if adverse change and alteration took place in General Vidudabha, would sorrow, lamentation, pain, grief, and despair arise in you?
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Mallika, any adverse change and alteration in General Vidudabha would mean an aberration of my very life. How could sorrow, lamentation, pain, grief, and despair not arise in me? Sire, it was in connection with this that the Blessed One the One who knows and sees, accomplished and fully enlightened said, Sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. Now what do you think, sire; Am I dear to you? Yes, Mallika, you are dear to me. What do you think, sire, if adverse change and alteration took place in me, would sorrow, lamentation, pain, grief, and despair arise in you? Mallika, any adverse change and alteration in you would mean an aberration of my very life. How could sorrow, lamentation, pain, grief, and despair not arise in me? Sire, it was in connection with this that the Blessed One the One who knows and sees, accomplished and fully enlightened said, Sorrow, lamentation, pain, grief, and despair are born from attachment to those who are dear, arise from attachment to those who are dear. Now what do you think, sire; Are [your subjects] the Kasis and Kosalans dear to you? Yes, Mallika, the Kasis and Kosalans are dear to me. It is through the might of the Kasis and Kosalans that we use Kasi sandalwood and wear garlands, scents, and ointments. What do you think, sire, if adverse change and alteration took place in the Kasis and Kosalans, would sorrow, lamentation, pain, grief, and despair arise in you? Mallika, any adverse change and alteration in the Kasis and Kosalans would mean an aberration of my very life. How could sorrow, lamentation, pain, grief, and despair not arise in me? Sire, it was in connection with this that the Blessed One the One who knows and sees, accomplished and fully enlightened said, Sorrow, lamentation, pain, grief, and despair are born from
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attachment to those who are dear, arise from attachment to those who are dear. It is amazing, Mallika. It is astounding how deeply the Blessed One sees, having pierced through, as it were, with wisdom. Come Mallika, let me wash (ceremonially). Then King Pasenadi of Kosala, rising from his seat and arranging his upper robe over one shoulder, paid homage in the direction of the Blessed One, with his hands palm-to-palm in front of his heart, and exclaimed three times: Homage to the Blessed One, accomplished and fully enlightened! Homage to the Blessed One, accomplished and fully enlightened! Homage to the Blessed One, accomplished and fully enlightened!

Majjhima Nikaya 87

Comments by the editor Here we have a warning on how attachment can produce pain. As well, we have an example of the wisdom of Queen Mallika in showing her husband just how clear and deep the Buddhas words are. Death is a part of life the only certainty that every living being will experience. Even our next breath is uncertain but death will definitely come. Can we use this understanding to remind ourselves to cultivate an inner peace and joy with less total dependence on others for our happiness? With the compassionate understanding arising from knowing the impermanent nature of things, we can help protect ourselves from excessive sorrow,
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lamentation, pain, grief and despair? Death reflection is so valuable that I give an entire talk in our 20 day retreat explaining many ways in which it can help us. This is also an example which shows us how to investigate more deeply, in order to get more information enabling us to explain gems of wisdom to others. Although Queen Mallika had total confidence in the Buddha, and trusted even his simple statements, she knew her husband did not have this confidence. Thus she was able to have the Buddha explain more deeply about his simple statement. She was able to illustrate this understanding with examples that the king could identify with easily. Then through his own understanding, he saw the truth of the Buddhas words. A fine example for each of us, if we wish to help others.

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Mahacattarisaka Sutta
The Great Forty
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas Grove, Anathapindikas Monastery. There he addressed the disciples thus, Followers. Venerable Sir, they replied. Followers, I shall teach you the Noble Right Concentration with its supports and with its requisites. Listen and heed well to what I shall say. Yes, Venerable Sir, they replied. The Blessed One then spoke as follows: What, followers, is the Noble Right Concentration with its supports and with its requisites, that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, and Right Mindfulness? Any unification of mind equipped with these seven factors is called the Noble Right Concentration with its supports and with its requisites. Here, followers, Right View comes first. And how does Right View come first? One understands wrong view as wrong view and Right View as Right View: this is ones Right View. And what is wrong view? There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous religious and meditation teachers in the world, who have realized for themselves by direct knowledge and declare this world and the other world. This is wrong view. And what is Right View? Right view, I say, is twofold: there is Right View that is affected by taints, partaking of merit, ripening on the side of attachment; and there is Right View that is noble, taintless, supermundane, a factor of the path.
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And what is Right View that is affected by taints, partaking of merit, ripening on the side of attachment? There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world, good and virtuous religious and meditation teachers, who have realized for themselves by direct knowledge, and declare this world and the other world. This is Right View that is affected by taints, partaking of merit, ripening on the side of attachment. And what is Right View that is noble, taintless, supermundane, a factor of the path? The wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-mental objects enlightenment factor, the path factor of Right View in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path. This is Right View that is noble, taintless, supermundane, a factor of the path. One makes an effort to abandon wrong view and to enter upon and abide in Right View: this is ones Right Effort. Mindfully one abandons wrong view, mindfully one enters upon and abides in Right View: this is ones Right Mindfulness. Thus one has these three qualities which have parallel movement and parallel turnover with their [initial] Right View, that is to say, [developed] Right View, Right Effort, and Right Mindfulness. Here, followers, Right View comes first. And how does Right View come first? One understands wrong thought as wrong thought and Right Thought as Right Thought: this is ones Right View. And what is wrong thought? Thoughts directed towards sensual desire, ill-will and cruelty: this is wrong thought. And what is Right Thought? Right Thought, I say, is twofold: there is Right Thought that is affected by taints, partaking of merit, ripening on the side of attachment; and there is Right Thought that is noble, taintless, supermundane, a factor of the path. And what is Right Thought that is affected by taints, partaking of merit, ripening on the side of attachment? Thoughts directed towards renunciation, free from ill-will and free from
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cruelty. This is Right Thought that is affected by taints, partaking of merit, ripening on the side of attachment. And what is Right Thought that is noble, taintless, supermundane, a factor of the path? The thinking, thought, intention, mental absorption, mental fixity, directing of mind, and verbal formation in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path. This is Right Thought that is noble, taintless, supermundane, a factor of the path. One makes an effort to abandon wrong thought and to enter upon and abide in Right Thought: this is ones Right Effort. Mindfully one abandons wrong thought, mindfully one enters upon and abides in Right Thought: this is ones Right Mindfulness. Thus one has these three qualities which have parallel movement and parallel turn-over with their Right Thought, that is to say, Right View, Right Effort, and Right Mindfulness. Here, followers, Right View comes first. And how does Right View come first? One understands wrong speech as wrong speech and Right Speech as Right Speech: this is ones Right View. And what is wrong speech? False speech, malicious speech, harsh speech, and gossip: this is wrong speech. And what is Right Speech? Right speech, I say, is twofold: there is Right Speech that is affected by taints, partaking of merit, ripening on the side of attachment; and there is Right Speech that is noble, taintless, supermundane, a factor of the path. And what is Right Speech that is affected by taints, partaking of merit, ripening on the side of attachment? Abstinence from false speech, abstinence from malicious speech, abstinence from harsh speech, and abstinence from gossip. This is Right Speech that is affected by taints, partaking of merit, ripening on the side of attachment. And what is Right Speech that is noble, taintless, supermundane, a factor of the path? The desisting from the four kinds of verbal misconduct, the abstaining, refraining, abstinence from them in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path.
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This is Right Speech that is noble, taintless, supermundane, a factor of the path. One makes an effort to abandon wrong speech and to enter upon and abide in Right Speech: this is ones Right Effort. Mindfully one abandons wrong speech, mindfully one enters upon and abides in Right Speech: this is ones Right Mindfulness. Thus one has these three qualities which have parallel movement and parallel turn-over with their Right Speech, that is to say, Right View, Right Effort, and Right Mindfulness. Here, followers, Right View comes first. And how does Right View come first? One understands wrong action as wrong action and Right Action as Right Action: this is ones Right View. And what is wrong action? Killing living beings, taking what is not given, and misconduct in sensual pleasures: this is wrong action. And what is Right Action? Right action, I say, is twofold: there is Right Action that is affected by taints, partaking of merit, ripening on the side of attachment; and there is Right Action that is noble, taintless, supermundane, a factor of the path. And what is Right Action that is affected by taints, partaking of merit, ripening on the side of attachment? Abstinence from killing living beings, abstinence from taking what is not given, and abstinence from misconduct in sensual pleasures. This is Right Action that is affected by taints, partaking of merit, ripening on the side of attachment. And what is Right Action that is noble, taintless, supermundane, a factor of the path? The desisting from the three kinds of bodily misconduct, the abstaining, refraining, abstinence from them in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path. This is Right Action that is noble, taintless, supermundane, a factor of the path. One makes an effort to abandon wrong action and to enter upon and abide in Right Action: this is ones Right Effort. Mindfully one abandons wrong action, mindfully one enters upon and abides in Right Action: this is ones Right Mindfulness. Thus one has these three qualities which have parallel movement and parallel turn72

over with their Right Action, that is to say, Right View, Right Effort, and Right Mindfulness. Here, followers, Right View comes first. And how does Right View come first? One understands wrong livelihood as wrong livelihood and Right Livelihood as Right Livelihood: this is ones Right View. And what is wrong livelihood? Scheming, talking, hinting, belittling, and pursuing gain with gain: this is wrong livelihood (for ordained disciples)13. And what is Right Livelihood? Right Livelihood, I say, is twofold: there is Right Livelihood that is affected by taints, partaking of merit, ripening on the side of attachment; and there is Right Livelihood that is noble, taintless, supermundane, a factor of the path. And what is Right Livelihood that is affected by taints, partaking of merit, ripening on the side of attachment? Here, followers, a noble disciple abandons wrong livelihood and gains their living by Right Livelihood. This is Right Livelihood that is affected by taints, partaking of merit, ripening on the side of attachment. And what is Right Livelihood that is noble, taintless, supermundane, a factor of the path? The desisting from wrong livelihood, the abstaining, refraining, abstinence from it in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path. This is Right Livelihood that is noble, taintless, supermundane, a factor of the path. One makes an effort to abandon wrong livelihood and to enter upon and abide in Right Livelihood: this is ones Right Effort. Mindfully one abandons wrong livelihood, mindfully one enters upon and abides in Right Livelihood: this is ones Right Mindfulness. Thus one has these three qualities which have parallel

In AN 5:177/iii.208 the Buddha mentions five kinds of wrong livelihood for lay people: dealing in arms, beings, meat, intoxicants, and poisons. 73

13

movement and parallel turn-over with their Right Livelihood, that is to say, Right View, Right Effort, and Right Mindfulness. Here, followers, Right View comes first. And how does Right View come first? In one of Right View, Right Thought comes to be; in one of Right Thought, Right Speech comes to be; in one of Right Speech, Right Action comes to be; in one of Right Action, Right Livelihood comes to be; in one of Right Livelihood, Right Effort comes to be; in one of Right Effort, Right Mindfulness comes to be; in one of Right Mindfulness, Right Concentration comes to be; in one of Right Concentration, Right Knowledge comes to be; in one of Right Knowledge, Right Deliverance comes to be. Thus, followers, the path of the disciple in higher training possesses eight factors, the Arahant possesses ten factors. Here, followers, Right View comes first. And how does Right View come first? In one of Right View, wrong view is abolished. As well, the many unwholesome states that originate with wrong view as condition are also abolished, and the many wholesome states that originate with Right View as condition come to fulfillment by development. In one of Right Thought, wrong thought is abolished. As well, the many unwholesome states that originate with wrong thought as condition are also abolished, and the many wholesome states that originate with Right Thought as condition come to fulfillment by development. In one of Right Speech, wrong speech is abolished. As well, the many unwholesome states that originate with wrong speech as condition are also abolished, and the many wholesome states that originate with Right Speech as condition come to fulfillment by development. In one of Right Action, wrong action is abolished. As well, the many unwholesome states that originate with wrong action as condition are also abolished, and the many wholesome states that originate with Right Action as condition come to fulfillment by development. In one of Right Livelihood, wrong livelihood is abolished. As well, the many unwholesome states that originate with wrong livelihood as condition are also abolished, and the many
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wholesome states that originate with Right Livelihood as condition come to fulfillment by development. In one of Right Effort, wrong effort is abolished. As well, the many unwholesome states that originate with wrong effort as condition are also abolished, and the many wholesome states that originate with Right Effort as condition come to fulfillment by development. In one of Right Mindfulness, wrong mindfulness is abolished. As well, the many unwholesome states that originate with wrong mindfulness as condition are also abolished, and the many wholesome states that originate with Right Mindfulness as condition come to fulfillment by development. In one of Right Concentration, wrong concentration is abolished. As well, the many unwholesome states that originate with wrong concentration as condition are also abolished, and the many wholesome states that originate with Right Concentration as condition come to fulfillment by development. In one of Right Knowledge, wrong knowledge is abolished. As well, the many unwholesome states that originate with wrong knowledge as condition are also abolished, and the many wholesome states that originate with Right Knowledge as condition come to fulfillment by development. In one of Right Deliverance, wrong deliverance is abolished. As well, the many unwholesome states that originate with wrong deliverance as condition are also abolished, and the many wholesome states that originate with Right Deliverance as condition come to fulfillment by development. Thus, followers, there are twenty factors on the side of the wholesome, and twenty factors on the side of the unwholesome. This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any meditator or priest or god or Mara or Brahma or anyone in the world. Followers, if any religious or meditation practitioners think that this Dhamma discourse on the Great Forty should be censured and rejected, then there are ten legitimate deductions from their assertions that would provide grounds for censuring them here and
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now. If they censure Right View, then they would honor and praise those religious or meditation practitioners who are of wrong view. If they censure Right Thought, then they would honor and praise those religious or meditation practitioners who are of wrong thought. If they censure Right Speech, then they would honor and praise those religious or meditation practitioners who are of wrong speech. If they censure Right Action, then they would honor and praise those religious or meditation practitioners who are of wrong action. If they censure Right Livelihood, then they would honor and praise those religious or meditation practitioners who are of wrong livelihood. If they censure Right Effort, then they would honor and praise those religious or meditation practitioners who are of wrong effort. If they censure Right Mindfulness, then they would honor and praise those religious or meditation practitioners who are of wrong mindfulness. If they censure Right Concentration, then they would honor and praise those religious or meditation practitioners who are of wrong concentration. If they censure Right Knowledge, then they would honor and praise those religious or meditation practitioners who are of wrong knowledge. If they censure Right Deliverance, then they would honor and praise those religious or meditation practitioners who are of wrong deliverance. If any religious or meditation practitioners think that this Dhamma discourse on the Great Forty should be censured and rejected, then these are ten legitimate deductions from their assertions that would provide grounds for censuring them here and now. Followers, even those teachers from Okkala, Vassa and Bhanna, who hold the doctrine of non-causality, the doctrine of non-doing, and the doctrine of nihilism, would not think that this Dhamma discourse on the Great Forty should be censured and rejected. Why is that? For fear of blame, attack, and confutation. Thus spoke the Blessed One. The disciples were satisfied and delighted in the Blessed Ones words.

Majjhima Nikaya 117

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Comments by the editor What, followers, is the Noble Right Concentration with its supports and with its requisites? These are Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, and Right Mindfulness. Any unification of mind equipped with these seven factors is called the Noble Right Concentration with its supports and with its requisites. Here, followers, Right View comes first. And within the Mahacattarisaka Sutta, the Buddha continued stating Right View comes first thirteen more times! The time needed to speak this Sutta is about fifteen minutes, and fourteen times the Buddha said, Right View comes first! It certainly appears that in answer to the question, What, followers, is the Noble Right Concentration with its supports and with its requisites? that Right View comes first! As well, all eight factors of the Noble Eightfold Path need to be practiced together. It is not possible to have Noble Right Concentration without the support of the entire Noble Eightfold Path. This is very important. And another Sutta which I center a talk around during our 20 day retreats. How often are meditators trying so hard to get concentrated? Yet why? What is their intention? What are they going to use the concentration for? Do they have Right View behind their practice? Do they try so hard to have Right Speech? Do they try so hard to have Right Action? Do they try so hard to have Right Livelihood? Or somehow do they believe everything will come later, if only they could concentrate better? Unfortunately this is what some teachers imply in their teachings. And it causes much pain for their students. When I was young, I thought meditation and concentration were basically the same thing. My image of a good meditator was a Yogi in full lotus sitting on nails for hours! And what is your image of a good meditator?
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Theravadin Buddhism teaches something much broader than this. Here the words meditation and concentration are not the same. Within this practice mental development (in Pali, citta bhavana) is much more synonymous to meditation. And this mental development is a broad practice of which concentration is only one part. As well, a practice in which all parts need to be guided by Right View. Right View comes first.

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Canki Sutta
With Canki
Thus have I heard: At one time the Blessed One while wandering in the country of the Kosala people with a large community of disciples, came to Opasada, a brahmin village of the Kosala people. There the Blessed One stayed in the Gods Grove, the Sala-tree Grove to the north of Opasada. On that occasion the brahmin Canki was ruling over Opasada, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, a sacred grant given to him by King Pasenadi of Kosala. The brahmin householders of Opasada heard, The monk Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Videhans with a large community of disciples, with five hundred disciples. A good report of Master Gotama has been spread to this effect, The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras, and its Brahmas, this generation with its recluses and brahmins, with its kings and its people, which he has, himself, realized with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure. Now it is good to see such Arahants. Then the brahmin householders of Opasada set forth from Opasada in groups and bands, and headed northwards to the Gods Grove, the Sala-tree Grove. At that time the brahmin Canki had retired to the upper story of his palace for his midday rest. Then he saw the brahmin householders of Opasada setting forth from Opasada in groups and bands, and heading northwards to the Gods Grove, the Sala-tree
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Grove. When he saw them, he asked his minister, Good minister, why are the brahmin householders of Opasada setting forth from Opasada in groups and bands, and heading northwards to the Gods Grove, the Sala-tree Grove? Sir, there is the monk Gotama, the son of the Sakyans who went forth from a Sakyan clan, who has been wandering in the country of the Videhans with a large community of disciples, with five hundred disciples. A good report of Master Gotama has been spread to this effect, The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras, and its Brahmas, this generation with its recluses and brahmins, with its kings and its people, which he has, himself, realized with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure. Now it is good to see such Arahants. They are going to see that Master Gotama. Then, good minister, go to the brahmin householders of Opasada and tell them, Sirs, the brahmin Canki says this, Please wait, sirs. The brahmin Canki will also go to see the monk Gotama. Yes, sir, the minister replied, and he went to the brahmin householders of Opasada and gave them the message. Now on that occasion five hundred brahmins from various states were staying at Opasada for some business or other. They heard, The brahmin Canki, it is said, is going to see the monk Gotama. Then they went to the brahmin Canki and asked him, Sir, is it true that you are going to see the monk Gotama? So it is, sirs. I am going to see the monk Gotama. Sir, do not go to see the monk Gotama. It is not proper, Master Canki, for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. For you, sir, are well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since this is so, Master Canki, it is not proper for you to go to
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see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, are rich, with great wealth and great possessions. Since this is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, are a master of the Three Vedas14 with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, you are fully versed in natural philosophy and in the marks of a Great Man. Since this is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, are handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. Since this is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, are virtuous, mature in virtue, possessing mature virtue. Since this is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, are a good speaker with a good delivery; you speak words that are courteous, distinct, flawless, and communicate the meaning. Since this is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, teach the teachers of many, and you teach the recitation of the hymns to three hundred brahmin students. Since this is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, are honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala. Since this is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, are honored, respected, revered, venerated, and esteemed by the brahmin Pokkharasati. Since this is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. You, sir, rule over Opasada, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment,
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The Three Vedas: Brahmin scriptures 81

a sacred grant given to you by King Pasenadi of Kosala. Since that is so, Master Canki, it is not proper for you to go to see the monk Gotama; rather, it is proper for the monk Gotama to come to see you. When this was said, the brahmin Canki told those brahmins, Now, sirs, hear from me why it is proper for me to go to see Master Gotama, and why it is not proper for Master Gotama to come to see me. Sirs, the monk Gotama is well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama went forth abandoning much gold and bullion stored away in vaults and depositories. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessing of youth, in the prime of life. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness though his mother and father wished otherwise and wept with tearful faces. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama is handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama is virtuous, with noble virtue, with wholesome virtue, possessing wholesome virtue. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama is a good speaker with a good delivery; he speaks words that are courteous, distinct, flawless, and communicate the meaning. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama is a
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teacher of the teachers of many. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama is free from sensual lust and without personal vanity. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama holds the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds; he does not seek any harm for the line of brahmins. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama went forth from an aristocratic family, from one of the original noble families. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama went forth from a rich family, from a family of great wealth and great possessions. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, people come from remote kingdoms and remote districts to question the monk Gotama. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, many thousands of deities have gone for refuge for life to the monk Gotama. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, a good report of the monk Gotama has been spread to this effect, The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama possesses the thirty-two marks of a Great Man. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, King Seniya Bimbisara of Magadha and his wife and children have gone for refuge for life to the monk Gotama. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, King Pasenadi of Kosala and his wife and
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children have gone for refuge for life to the monk Gotama. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the brahmin Pokkharasati and his wife and children have gone for refuge for life to the monk Gotama. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the monk Gotama has arrived at Opasada and is living at Opasada in the Gods Grove, the Salatree Grove to the north of Opasada. Now any recluses or brahmins that come to our town are our guests, and guests should be honored, respected, revered, and venerated by us. Since the monk Gotama has arrived at Opasada, he is our guest, and as our guest he should be honored, respected, revered, and venerated by us. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, this much is the praise of Master Gotama that I have learned, but the praise of Master Gotama is not limited to that, for the praise of Master Gotama is immeasurable. Since Master Gotama possesses each one of these factors, it is not proper for him to come to see me; rather, it is proper for me to go to see Master Gotama. Therefore, sirs, let all of us go to see the monk Gotama. Then the brahmin Canki together with a large company of brahmins, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. The Blessed One was seated finishing some amiable talk with some very senior brahmins. Sitting in the assembly, was a brahmin student named Kapathika. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man. While the very senior brahmins were conversing with the Blessed One, he often broke in and interrupted their talk. Then the Blessed One rebuked the brahmin student Kapathika thus, Let not the venerable Bharadvaja break in and interrupt the talk of the very senior brahmins while they are conversing. Let the venerable Bharadvaja wait until the talk is finished.
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When this was said, the brahmin Canki said to the Blessed One, Let not Master Gotama rebuke the brahmin student Kapathika. The brahmin student Kapathika is a clansman, he is very learned, he has a good delivery, he is wise; he is capable of taking part in this discussion with Master Gotama. Then the Blessed One thought, Surely, since the brahmins honor him thus, the brahmin student Kapathika must be accomplished in the scriptures of the Three Vedas. Then the brahmin student Kapathika thought, When the monk Gotama catches my eye, I shall ask him a question. Then, knowing with his own mind the thought in the brahmin student Kapathikas mind, the Blessed One turned his eye towards him. Then the brahmin student Kapathika thought, The monk Gotama has turned towards me. Suppose I ask him a question. Then he said to the Blessed One, Master Gotama, in regard to the ancient brahmanic hymns that have come down through oral transmission and in the scriptural collections, the brahmins come to the definite conclusion, Only this is true, anything else is wrong. What does Master Gotama say about this? How then, Bharadvaja, among the brahmins, is there even a single brahmin who says thus, I know this, I see this; only this is true, anything else is wrong? No, Master Gotama. How then, Bharadvaja, among the brahmins, is there even a single teacher or a single teachers teacher back to the seventh generation of teachers who says thus, I know this, I see this; only this is true, anything else is wrong? No, Master Gotama. How then, Bharadvaja, the ancient brahmin seers, the creators of the hymns, the composers of the hymns, whose ancient hymns that were formerly chanted, uttered, and compiled, which the brahmins nowadays still chant and repeat, repeating what was spoken and reciting what was recited that is, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu did even these ancient brahmin seers say
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thus, We know this, we see this; only this is true, anything else is wrong? No, Master Gotama. So, Bharadvaja, it seems that among the brahmins, there is not even a single brahmin who says thus, I know this, I see this; only this is true, anything else is wrong. And among the brahmins, there is not even a single teacher, or a single teachers teacher back to the seventh generation of teachers, who says thus, I know this, I see this; only this is true, anything else is wrong. And the ancient brahmin seers, the creators of the hymns, the composers of the hymns, whose ancient hymns that were formerly chanted, uttered, and compiled, which the brahmins nowadays still chant and repeat, repeating what was spoken and reciting what was recited that is, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu even these ancient brahmin seers did not say thus, We know this, we see this; only this is true, anything else is wrong. Suppose there were a file of blind men each in touch with the next; the first one does not see, the middle one does not see, and the last one does not see. So too, Bharadvaja, in regard to their statement, the brahmins seem to be like a file of blind men; the first one does not see, the middle one does not see, and the last one does not see. What do you think, Bharadvaja, that being so, does not the faith of the brahmins turn out to be groundless? The brahmins honor this not only out of faith, Master Gotama. They also honor it as oral tradition. Bharadvaja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bharadvaja, that may turn out in two different ways here and now. What five? Faith, approval, oral tradition, reasoned consideration, and acceptance through reflection. These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and unmistaken. Again, something may be fully approved of, yet it may be empty, hollow, and false; but something else may not be fully approved of, yet it may be factual, true, and unmistaken.
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Again, something may be of good oral tradition, yet it may be empty, hollow, and false; but something else may not be of good oral tradition, yet it may be factual, true, and unmistaken. Again, something may be well reasoned, yet it may be empty, hollow, and false; but something else may not be well reasoned, yet it may be factual, true, and unmistaken. Again, something may be well reflected upon, yet it may be empty, hollow, and false; but something else may not be well reflected upon, yet it may be factual, true, and unmistaken. [Under these conditions] it is not proper for a wise man who preserves truth to come to the definite conclusion, Only this is true, anything else is wrong. But, Master Gotama, in what way is there the preservation of truth? How does one preserve truth? We ask Master Gotama about the preservation of truth. If a person has faith, Bharadvaja, they preserve truth when they say, My faith is thus; but they do not yet come to the definite conclusion, Only this is true, anything else is wrong. In this way, Bharadvaja, there is the preservation of truth; in this way they preserve truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth. If a person approves of something, Bharadvaja, they preserve truth when they say, My approval is thus; but they do not yet come to the definite conclusion, Only this is true, anything else is wrong. In this way, Bharadvaja, there is the preservation of truth; in this way they preserve truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth. If they receive an oral tradition, Bharadvaja, they preserve truth when they say, My oral tradition is thus; but they do not yet come to the definite conclusion, Only this is true, anything else is wrong. In this way, Bharadvaja, there is the preservation of truth; in this way they preserve truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth. If they [reach a conclusion based on] reasoned consideration, Bharadvaja, they preserve truth when they say, My reasoned consideration is thus; but they do not yet come to the definite conclusion, Only this is true, anything else is wrong. In this way, Bharadvaja, there is the preservation of truth; in this way
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they preserve truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth. If they gain acceptance through reflection, Bharadvaja, they preserve truth when they say, My acceptance through reflection is thus; but they do not yet come to the definite conclusion, Only this is true, anything else is wrong. In this way too, Bharadvaja, there is the preservation of truth; in this way they preserve truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth. In that way, Master Gotama, there is the preservation of truth; in that way one preserves truth; in that way we recognize the preservation of truth. But in what way, Master Gotama, is there the discovery of truth? In what way does one discover truth? We ask Master Gotama about the discovery of truth. Here, Bharadvaja, a venerable teacher may be living in dependence on some village or town. Then a villager goes to the teacher and investigates them in regard to three kinds of states; in regard to states based on greed, in regard to states based on aversion, and in regard to states based on delusion, Are there in this venerable one any states based on greed such that, with their mind obsessed by those states, while not knowing, they might say, I know, or while not seeing, they might say, I see, or they might urge others to act in a way that would lead to their harm and suffering for a long time. As the villager investigates them thus they come to know, There are no such states based on greed in this venerable one. The bodily behavior and the verbal behavior of this venerable one are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed. When the villager has investigated the teacher and has seen that they are purified from states based on greed, they next investigate them in regard to states based on aversion, Are there in this venerable one any states based on aversion such that, with their mind obsessed by those states, while not knowing, they might say, I know, or while not seeing, they might say, I see, or they might
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urge others to act in a way that would lead to their harm and suffering for a long time. As the villager investigates them thus they come to know, There are no such states based on aversion in this venerable one. The bodily behavior and the verbal behavior of this venerable one are not those of one affected by aversion. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by hatred. When the villager has investigated the teacher and has seen that they are purified from states based on aversion, they next investigate them in regard to states based on delusion, Are there in this venerable one any states based on delusion such that, with their mind obsessed by those states, while not knowing, they might say, I know, or while not seeing, they might say, I see, or they might urge others to act in a way that would lead to their harm and suffering for a long time. As the villager investigates them thus they come to know, There are no such states based on delusion in this venerable one. The bodily behavior and the verbal behavior of this venerable one are not those of one affected by delusion. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by delusion. When the villager has investigated the teacher and has seen that they are purified from states based on delusion, then they place faith (confidence) in the teacher; filled with faith they visit the teacher and pay respect to the teacher; having paid respect to the teacher, they give ear to the teacher; when they give ear to the teacher, they hear the Dhamma; having heard the Dhamma, they memorize it and examine the meaning of the teachings they have memorized; when they examine the meaning, they gain a reflective acceptance of those teachings; when they have gained a reflective acceptance of those teachings, zeal and energy spring up; when zeal and energy have sprung up, they apply their will; having applied their will, they evaluate their own efforts; having evaluated their own efforts, they control themselves; resolutely controlling themselves, they realize with the body the ultimate truth and see it
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by penetrating it with wisdom. In this way, Bharadvaja, there is the discovery of truth; in this way one discovers truth; in this way we describe the discovery of truth. But as yet there is no final arrival at truth. In that way, Master Gotama, there is the discovery of truth; in that way one discovers truth; in that way we recognize the discovery of truth. But in what way, Master Gotama, is there the final arrival at truth? In what way does one finally arrive at truth? We ask Master Gotama about the final arrival at truth. The final arrival at truth, Bharadvaja, lies in the repetition, development, and cultivation of those same things. In this way, Bharadvaja, there is the final arrival at truth; in this way one finally arrives at truth; in this way we describe the final arrival at truth. In that way, Master Gotama, there is the final arrival at truth; in that way one finally arrives at truth; in that way we recognize the final arrival at truth. But what, Master Gotama, is most helpful for the final arrival at truth? We ask Master Gotama about the thing most helpful for the final arrival at truth. Control is most helpful for the final arrival at truth, Bharadvaja. If one makes no effort at self control, one will not finally arrive at truth. It is because one makes an effort at self control that one finally arrives at truth. That is why control is most helpful for the final arrival at truth. But what, Master Gotama, is most helpful for control? We ask Master Gotama about the thing most helpful for control. Evaluation of ones efforts is most helpful for control, Bharadvaja. If one does not evaluate ones efforts, one will not make an effort at self control. It is because one evaluates ones efforts that one makes an effort at self control. That is why evaluation of ones efforts is most helpful for control. But what, Master Gotama, is most helpful for evaluation of ones efforts? We ask Master Gotama about the thing most helpful for evaluation of ones efforts. Application of the will is most helpful for evaluation of ones efforts, Bharadvaja. If one does not apply ones will, one will not evaluate ones efforts; but because one applies ones will, one
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evaluates ones efforts. That is why application of the will is most helpful for evaluation of ones efforts. But what, Master Gotama, is most helpful for application of the will? We ask Master Gotama about the thing most helpful for application of the will. Zeal and energy are most helpful for application of the will, Bharadvaja. If one does not arouse zeal and energy, one will not apply ones will; but because one arouses zeal and energy, one applies ones will. That is why zeal and energy are most helpful for application of the will. But what, Master Gotama, is most helpful for zeal and energy? We ask Master Gotama about the thing most helpful for zeal and energy. A reflective acceptance of the teachings is most helpful for zeal and energy, Bharadvaja. If one does not gain a reflective acceptance of the teachings, zeal and energy will not spring up; but because one gains a reflective acceptance of the teachings, zeal and energy spring up. That is why a reflective acceptance of the teachings is most helpful for zeal and energy. But what, Master Gotama, is most helpful for a reflective acceptance of the teachings? We ask Master Gotama about the thing most helpful for a reflective acceptance of the teachings. Examination of the meaning is most helpful for a reflective acceptance of the teachings, Bharadvaja. If one does not examine the meaning, one will not gain a reflective acceptance of the teachings; but because one examines the meaning, one gains a reflective acceptance of the teachings. That is why examination of the meaning is most helpful for a reflective acceptance of the teachings. But what, Master Gotama, is most helpful for examination of the meaning? We ask Master Gotama about the thing most helpful for examination of the meaning. Memorizing the teachings is most helpful for examining the meaning, Bharadvaja. If one does not memorize a teaching, one will not examine its meaning; but because one memorizes a teaching,
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one examines its meaning. That is why memorizing the teachings is most helpful for examining the meaning. But what, Master Gotama, is most helpful for memorizing the teachings? We ask Master Gotama about the thing most helpful for memorizing the teachings. Hearing the Dhamma is most helpful for memorizing the teachings, Bharadvaja. If one does not hear the Dhamma, one will not memorize the teachings; but because one hears the Dhamma, one memorizes the teachings. That is why hearing the Dhamma is most helpful for memorizing the teachings. But what, Master Gotama, is most helpful for hearing the Dhamma? We ask Master Gotama about the thing most helpful for hearing the Dhamma. Giving ear is most helpful for hearing the Dhamma, Bharadvaja. If one does not give ear, one will not hear the Dhamma; but because one gives ear, one hears the Dhamma. That is why giving ear is most helpful for hearing the Dhamma. But what, Master Gotama, is most helpful for giving ear? We ask Master Gotama about the thing most helpful for giving ear. Paying respect is most helpful for giving ear, Bharadvaja. If one does not pay respect, one will not give ear; but because one pays respect, one gives ear. That is why paying respect is most helpful for giving ear. But what, Master Gotama, is most helpful for paying respect? We ask Master Gotama about the thing most helpful for paying respect. Visiting is most helpful for paying respect, Bharadvaja. If one does not visit [a teacher], one will not pay respect to them; but because one visits [a teacher], one pays respect to them. That is why visiting is most helpful for paying respect. But what, Master Gotama, is most helpful for visiting? We ask Master Gotama about the thing most helpful for visiting. Faith is most helpful for visiting, Bharadvaja. If faith [in a teacher] does not arise, one will not visit the teacher; but because
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faith [in a teacher] arises, one visits the teacher. That is why faith is most helpful for visiting. We asked Master Gotama about the preservation of truth, and Master Gotama answered about the preservation of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the discovery of truth, and Master Gotama answered about the discovery of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the final arrival at truth, and Master Gotama answered about the final arrival at truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the thing most helpful for the final arrival at truth, and Master Gotama answered about the thing most helpful for the final arrival at truth; we approve of and accept that answer, and so we are satisfied. Whatever we asked Master Gotama about, that he has answered us; we approve of and accept that answer, and so we are satisfied. Formerly, Master Gotama, we used to think, Who are these bald-headed meditators who follow the monk Gotama, these swarthy menial offspring of the Kinsmans feet, that they would understand the Dhamma? But Master Gotama has indeed inspired in me love for his disciples, confidence in his disciples, and reverence for his disciples. Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life. Majjhima Nikaya 95

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Comments by the editor This is another of the many Suttas in the scriptures where a believer of other teachings tries to trap the Buddha. This time it is a young sixteen year old, yet he was wise enough to concede in the end the Buddhas great wisdom and develop a love and respect for the Buddha and his disciples. As you can also see, though, from the beginning of the Sutta, is that the Buddha was not doubted by everyone of other beliefs. The praise that Brahmin Canki "sings" to the five hundred other brahmins is in his own words still limited, for the praise of Master Gotama is immeasurable. Being longer than the previous Suttas, this one shows a more detailed discussion/debate, and shows the skill of the Buddha in not only answering questions well, but leading the talk to a deeper dimension and teaching for the young Bharadvaja. The ending section is quite clear: When we have confidence/faith in a teacher, we will visit them, we will respect them, we will listen to them and hear the Dhamma. Then we must remember the teaching and examine it. As we gain a reflective acceptance, we will develop more zeal and energy which will help us in applying our will and efforts. With being mindful and evaluating our efforts, we will develop more control of our actions, speech and thoughts in order to purify the mind and arrive at truth. It is helpful to note here, as well, that we are encouraged to test our teachers first. Do not just believe and have faith blindly. There is another section of this Sutta that ties in with Right Speech in regard to the preservation of truth. Did you notice this part? How often do you say, or have you heard someone say, Such and such is true. And yet it is just something heard or read in a book, and the person stating it may not actually know for themselves that Such and such is true. Even in Buddhism, many teachers are simply claiming what is taught to be true. Yet here the Buddha is stating that this way of teaching does not preserve truth.
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Have you heard many teachers who qualify their words with, In the scriptures, the Buddha is recorded to have said, Such and such is true.? Can we take this teaching and follow it more in our life in order to have better Right Speech and be able to preserve truth? Have you heard many teachers who qualify their words with, In the scriptures, the Buddha is recorded to have said, Such and such is true.? Can we take this teaching and follow it more in our life in order to have better Right Speech and be able to preserve truth?

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Thana Sutta
Four Qualities of a Person
Followers, four qualities [of a person] can be understood by four conditions. What are the four qualities and four conditions? It is by association that anothers virtue can be understood, and that is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. It is by dealing [with a person] that their integrity can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. It is in times of distress that anothers courage can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. It is by conversation that anothers wisdom can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. So it was said, It is by association that anothers virtue can be understood, and that is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. In relationship to what, was this said? In this case, followers, a person knows thus of another by associating with them, For a long time this person has done deeds which are unfitting, inappropriate, shady, improper. Their deeds are not consistent, they do not practice good morality. This person is immoral, they are not virtuous. Again in another case, a person knows thus of another by associating with them, For a long time this person has done deeds which are fitting, appropriate, not shady, proper. Their deeds are consistent, they practice good morality. This person is moral, they are virtuous.
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Indeed, followers, it is by association that anothers virtue can be understood, and that is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. What was said was in relationship to this. And it was said, It is by dealing [with a person] that their integrity can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. In relationship to what, was this said? In this case, followers, a person knows thus of another by dealing with them, This person, when with one person, behaves in one way; when with two people, in another way; when with three, in yet another way; again otherwise when with many. Their early behavior is different to their later behavior. This person is not honest in their behavior, they are dishonest. Again in another case, a person knows thus of another by dealing with them, This person when with one person behaves just as they do with two, three or many. Their early behavior is not different to their later behavior. This person is honest in their behavior, they are not dishonest. Indeed, followers, it is by dealing [with a person] that their integrity can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. What was said was in relationship to this. And it was said, It is in times of distress that anothers courage can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. In relationship to what, was this said? In this case, followers, a person knows thus of another in times of distress, This certain person, suffering the loss of relatives, loss of wealth or loss of health, does not reflect: Thus is the nature of living in the world. Thus is the nature of being a personality. When living in the world and being a personality, the eight worldly conditions follow the course of the
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world and the course of the world follows the eight worldly conditions: gain and loss, fame and obscurity, praise and blame, pleasure and pain. So suffering the loss of relatives, loss of wealth or loss of health, they have sorrow, they lament, they are distressed, they beat their breast, and they become distraught. Again in another case, a person knows thus of another in times of distress, This certain person, suffering the loss of relatives, loss of wealth or loss of health, reflects: Thus is the nature of living in the world. Thus is the nature of being a personality. When living in the world and being a personality, the eight worldly conditions follow the course of the world and the course of the world follows the eight worldly conditions: gain and loss, fame and obscurity, praise and blame, pleasure and pain. So suffering the loss of relatives, loss of wealth or loss of health, they do not have sorrow, they do not lament, they are not distressed, they do not beat their breast, and they do not become distraught. Indeed, followers, it is in times of distress that anothers courage can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. What was said was in relationship to this. And it was said, It is by conversation that anothers wisdom can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. In relationship to what, was this said? In this case, followers, a person knows thus of another by conversing with them, Judging by this persons approach to a question, judging by their intention, judging by their conversation, they are weak in wisdom, they are not a wise person. What is the cause of that? This person does not make statements which are profound, calming, sublime, and beyond the sphere of mere reasoning, statements which are subtle and intelligible to the wise. As to the Dhamma that this person talks, they are not competent, either in brief or in detail, to explain its meaning, illustrate it,
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expound it, clarify it, reveal it, analyze it or make it plain. This person is weak in wisdom, they are not a wise person. Just as if a person with good eyesight, standing on the bank of a pool of water, were to see a small fish rising, they would think, Judging by the rise of this fish, judging by the size of the ripple it makes, judging by its speed, this is a small fish, this is not a big fish. In the same way, a person knows thus of another by conversing with them, Judging by this persons approach to a question, judging by their intention, judging by their conversation, they are weak in wisdom, they are not a wise person. What is the cause of that? This person does not make statements which are profound, calming, sublime, and beyond the sphere of mere reasoning, statements which are subtle and intelligible to the wise. As to the Dhamma that this person talks, they are not competent, either in brief or in detail, to explain its meaning, illustrate it, expound it, clarify it, reveal it, analyze it or make it plain. This person is weak in wisdom, they are not a wise person. Again in another case, a person knows thus of another by conversing with them, Judging by this persons approach to a question, judging by their intention, judging by their conversation, they are not weak in wisdom, they are a wise person. What is the cause of that? This person makes statements which are profound, calming, sublime, and beyond the sphere of mere reasoning, statements which are subtle and intelligible to the wise. As to the Dhamma that this person talks, they are competent, either in brief or in detail, to explain its meaning, illustrate it, expound it, clarify it, reveal it, analyze it or make it plain. This person is not weak in wisdom, they are a wise person. Just as if a person with good eyesight, standing on the bank of a pool of water, were to see a big fish rising, they would think, Judging by the rise of this fish, judging by the size of the ripple it makes, judging by its speed, this is a big fish, this is not a small fish. In the same way, a person knows thus of another by conversing with them, Judging by this persons approach to a question, judging by their intention, judging by their conversation, they are not weak in wisdom, they are a wise person. What is the cause of that? This person makes statements which are profound,
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calming, sublime, and beyond the sphere of mere reasoning, statements which are subtle and intelligible to the wise. As to the Dhamma that this person talks, they are competent, either in brief or in detail, to explain its meaning, illustrate it, expound it, clarify it, reveal it, analyze it or make it plain. This person is not weak in wisdom, they are a wise person. Indeed, followers, it is by conversation that anothers wisdom can be understood, and that, too, is after a long time, not a short time; by close attention, not without attention; by a wise person, not an unwise person. What was said was in relationship to this. Thus, followers, these four qualities [of a person] can be understood by these four conditions.

Anguttara Nikaya IV.192

Comments by the editor Fairly simple and fairly direct. Here we are given four areas in which we need to develop: virtue, integrity, courage and wisdom. We are also given advice as to how we might be able to judge others in relation to these four qualities. As well (and if you did not notice repeated twelve times!), we are advised not to judge others too quickly, paying close attention before judging, and developing our own wisdom more, so we can have clarity and understanding when we do judge others.

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Dhammadayada Sutta
Heirs in Dhamma
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas Grove, Anathapindikas Monastery. There he addressed the disciples thus, Followers. Venerable Sir, they replied. The Blessed One said: Followers, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought, How shall my disciples be my heirs in Dhamma, not my heirs in material things? If you are my heirs in material things, not my heirs in Dhamma, you will be reproached thus, The Teachers disciples live as his heirs in material things, not as his heirs in Dhamma; and I will be reproached thus, The Teachers disciples live as his heirs in material things, not as his heirs in Dhamma. If you are my heirs in Dhamma, not my heirs in material things, you will not be reproached [as it will be said], The Teachers disciples live as his heirs in Dhamma, not as his heirs in material things; and I will not be reproached [as it will be said], The Teachers disciples live as his heirs in Dhamma, not as his heirs in material things. Therefore, followers, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought, How shall my disciples be my heirs in Dhamma, not my heirs in material things? Now, followers, suppose that I had eaten, refused more food, had my fill, finished, had enough, had what I needed, and some almsfood was left over to be thrown away. Then two disciples arrived hungry and weak, and I told them, Followers, I have eaten, refused more food, had my fill, finished, had enough, had what I needed, but there is this almsfood of mine left over to be thrown away. Eat if you like. If you do not eat it, then I shall throw it away where there is no greenery or drop it into water where there is no life.
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Then one disciple thought, The Blessed One has eaten, refused more food, had his fill, finished, had enough, had what he needed, but there is this almsfood of the Blessed One left over to be thrown away; if we do not eat it, the Blessed One will throw it away where there is no greenery or drop it into water where there is no life. But this has been said by the Blessed One, Followers, be my heirs in Dhamma, not my heirs in material things. Now this almsfood is one of the material things. Suppose that instead of eating this almsfood I pass the night and day hungry and weak. And instead of eating the almsfood that disciple passed the night and day hungry and weak. Then the second disciple thought, The Blessed One has eaten, refused more food, had his fill, finished, had enough, had what he needed, but there is this almsfood of the Blessed One left over to be thrown away; if we do not eat it, the Blessed One will throw it away where there is no greenery or drop it into water where there is no life. Suppose that I eat this almsfood and pass the night and day neither hungry nor weak. And after eating the almsfood that disciple passed the night and day neither hungry nor weak. Now although that disciple, by eating that almsfood passed the night and day neither hungry nor weak, yet the first disciple is more to be respected, and commended by me. Why is that? Because that will be conducive, for a long time, to their having few wishes, to their contentment, effacement, easy support, and arousal of energy. Therefore, followers, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought, How shall my disciples be my heirs in Dhamma, not my heirs in material things? That is what the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling. Soon after he had left, the Venerable Sariputta addressed the fellow disciples thus, Friends. Friend, they replied. Venerable Sariputta said: Friends, in what ways do disciples of the Teacher, who lives secluded, not train in seclusion? And in what ways do disciples of the Teacher, who lives secluded, train in seclusion?
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Indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if Venerable Sariputta would explain the meaning of this statement. Having heard it from him we will remember it. Then, friends, listen and heed well to what I shall say. Yes, friend, they replied. Venerable Sariputta then spoke as follows: Friends, in what ways do disciples of the Teacher, who lives secluded, not train in seclusion? Here, disciples of the Teacher, who lives secluded, do not train in seclusion; they do not abandon what the Teacher tells them to abandon, they are luxurious and careless, leaders in backsliding, and neglectful of seclusion. In this the elder disciples are to be blamed for three reasons. As disciples of the Teacher, who lives secluded, they do not train in seclusion; they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon; they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding and neglectful of seclusion; they are to be blamed for this third reason. The elder disciples are to be blamed for these three reasons. In this the middle disciples are to be blamed for three reasons. As disciples of the Teacher, who lives secluded, they do not train in seclusion; they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon; they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding and neglectful of seclusion; they are to be blamed for this third reason. The middle disciples are to be blamed for these three reasons. In this the new disciples are to be blamed for three reasons. As disciples of the Teacher, who lives secluded, they do not train in seclusion; they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon; they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding and neglectful of seclusion; they are to be blamed for this third reason. The new disciples are to be blamed for these three reasons.
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It is in this way that disciples of the Teacher, who lives secluded, do not train in seclusion. Friends, in what ways do disciples of the Teacher, who lives secluded, train in seclusion? Here, disciples of the Teacher, who lives secluded, train in seclusion; they abandon what the Teacher tells them to abandon, they are not luxurious and careless, they avoid backsliding, and are leaders in seclusion. In this the elder disciples are to be commended for three reasons. As disciples of the Teacher, who lives secluded, they train in seclusion; they are to be commended for this first reason. They abandon what the Teacher tells them to abandon; they are to be commended for this second reason. They are not luxurious and careless, they avoid backsliding, and are leaders in seclusion; they are to be commended for this third reason. The elder disciples are to be commended for these three reasons. In this the middle disciples are to be commended for three reasons. As disciples of the Teacher, who lives secluded, they train in seclusion; they are to be commended for this first reason. They abandon what the Teacher tells them to abandon; they are to be commended for this second reason. They are not luxurious and careless, they avoid backsliding, and are leaders in seclusion; they are to be commended for this third reason. The middle disciples are to be commended for these three reasons. In this the new disciples are to be commended for three reasons. As disciples of the Teacher, who lives secluded, they train in seclusion; they are to be commended for this first reason. They abandon what the Teacher tells them to abandon; they are to be commended for this second reason. They are not luxurious and careless, they avoid backsliding, and are leaders in seclusion; they are to be commended for this third reason. The new disciples are to be commended for these three reasons. It is in these ways that disciples of the Teacher, who lives secluded, train in seclusion. Friends, the evil herein is greed and hate. There is a Middle Way for the abandoning of greed and hate, giving vision, giving knowledge, leading to peace, to direct knowledge, to
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enlightenment, to Nibbana15. And what is that Middle Way? It is just this Noble Eightfold Path; that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This is the Middle Way giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. Friends, the evil herein is anger and revenge. There is a Middle Way for the abandoning of anger and revenge, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that Middle Way? It is just this Noble Eightfold Path; that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This is the Middle Way giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. Friends, the evil herein is contempt and a domineering attitude. There is a Middle Way for the abandoning of contempt and a domineering attitude, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that Middle Way? It is just this Noble Eightfold Path; that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This is the Middle Way giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. Friends, the evil herein is envy and avarice. There is a Middle Way for the abandoning of envy and avarice, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that Middle Way? It is just this Noble Eightfold Path; that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This is the Middle Way giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana.

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Friends, the evil herein is deceit and fraud. There is a Middle Way for the abandoning of deceit and fraud, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that Middle Way? It is just this Noble Eightfold Path; that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This is the Middle Way giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. Friends, the evil herein is stubbornness and presumption. There is a Middle Way for the abandoning of stubbornness and presumption, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that Middle Way? It is just this Noble Eightfold Path; that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This is the Middle Way giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. Friends, the evil herein is conceit and arrogance. There is a Middle Way for the abandoning of conceit and arrogance, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that Middle Way? It is just this Noble Eightfold Path; that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This is the Middle Way giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. Friends, the evil herein is vanity and negligence. There is a Middle Way for the abandoning of vanity and negligence, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that Middle Way? It is just this Noble Eightfold Path; that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. This is the Middle Way giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbana.
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That is what Venerable Sariputta said. The fellow disciples were satisfied and delighted in Venerable Sariputtas words.

Majjhima Nikaya 3

Note The Venerable Sariputta was considered one of the two top disciples of the Buddha. The other one was the Venerable Maha Moggallana. Comments by the editor There is a Middle Way... Eight times the Venerable Sariputta emphasized the Noble Eightfold Path. Important, very important. It is the basis of the entire practice as a group, together as mentioned earlier in the Mahacattarisaka Sutta. The Noble Eightfold Path was taught by the Buddha in his first teaching after his enlightenment, and was continually taught over and over in various skillful ways. Let us try to be heirs in the Dhamma and practice this Noble Eightfold Path, out of compassion for ourselves and others.

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Satipatthana Sutta
Four Foundations of Mindfulness
Thus have I heard: At one time the Blessed One was staying among the Kurus, at Kammasadamma, a market town of the Kuru people. There he addressed the disciples thus, Followers. Venerable Sir, they replied. The Blessed One spoke as follows: This is the only way, followers, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of sufferings and grief, for reaching the right path, for the attainment of Nibbana, namely the Four Foundations of Mindfulness. What are the four? Herein (in this teaching) a follower lives contemplating the body in the body, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief; they live contemplating feelings in feelings16, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief; they live contemplating mental states in mental states, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief; they live contemplating mental objects in mental objects, ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief. And how does a follower live contemplating the body in the body? Herein, followers, a follower having gone to the forest, to the foot of a tree or to an empty place, sits down, with their legs crossed, keeps their body erect and their mindfulness alert. Ever mindful they breathe in, and mindful they breathe out. Breathing in a long breath, they know, I am breathing in a long
Feelings here is used for the Pali word Vedana. This is an immediate feeling which arises whenever our senses come in contact with an object. 108
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breath; breathing out a long breath, they know, I am breathing out a long breath; breathing in a short breath, they know, I am breathing in a short breath; breathing out a short breath, they know, I am breathing out a short breath. Experiencing the whole (breath-) body, I shall breathe in, thus they train themselves. Experiencing the whole (breath-) body, I shall breathe out, thus they train themselves. Calming the activity of the (breath-) body, I shall breathe in, thus they train themselves. Calming the activity of the (breath-) body, I shall breathe out, thus they train themselves. Just as a skilful turner or their apprentice, making a long turn, knows, I am making a long turn, or making a short turn, knows, I am making a short turn, just so, a follower, breathing in a long breath, knows, I am breathing in a long breath; breathing out a long breath, knows, I am breathing out a long breath; breathing in a short breath, knows, I am breathing in a short breath; breathing out a short breath, knows, I am breathing out a short breath. Experiencing the whole (breath-) body, I shall breathe in, thus they train themselves. Experiencing the whole (breath-) body, I shall breathe out, thus they train themselves. Calming the activity of the (breath-) body, I shall breathe in, thus they train themselves. Calming the activity of the (breath-) body, I shall breathe out, thus they train themselves. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, followers, a follower lives contemplating the body in the body. And further, a follower knows when they are going, I am going; they know when they are standing, I am standing; they know when they are sitting, I am sitting; they know when they are
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lying down, I am lying down or just as their body is disposed so they know it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, a follower, in going forward and back, applies clear comprehension; in looking straight on and looking away, applies clear comprehension; in bending and in stretching, applies clear comprehension; in wearing robes and carrying the bowl, applies clear comprehension; in eating, drinking, chewing and savoring, applies clear comprehension; in urinating and defecating, applies clear comprehension; in walking, in standing, in sitting, in falling asleep, in waking, in speaking and in keeping silence, they apply clear comprehension. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, a follower reflects on this very body covered by the skin and full of various kinds of matter, from the soles up,
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and from the top of the head-hair down, thinking thus, There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, midriff, spleen, lungs, large intestines, small intestines, stomach contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, and urine. Just as if there were a doubled-mouthed provision bag full of various kinds of grain such as hill paddy, paddy, green gram, cow-peas, sesame, and husked rice, and a person with sound eyes, having opened that bag, were to take stock of the contents thus, This is hill paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice. Just so, a follower reflects on this very body covered by the skin and full of various kinds of matter, from the soles up, and from the top of the head-hair down, thinking thus, There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, midriff, spleen, lungs, large intestines, small intestines, stomach contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, and urine. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, a follower reflects on this very body, however it be placed or disposed, by way of the material elements, There are in this body the element of earth, the element of water, the element of fire, and the element of wind. Just as if a clever cow-butcher or their apprentice, having slaughtered a cow and divided it into portions, should be sitting at
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the junction of four high roads, in the same way, a follower reflects on this very body, however it be placed or disposed, by way of the material elements, There are in this body the element of earth, the element of water, the element of fire, and the element of wind. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body dead one, two or three days; swollen, blue and festering, thrown in the charnel ground, they then apply this perception to their own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body thrown in the charnel ground, being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, they then apply this perception to their
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own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body thrown in the charnel ground and reduced to a skeleton with some flesh and blood attached to it, held together by the tendons, they then apply this perception to their own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body thrown in the charnel ground and reduced to a skeleton blood-besmeared and without flesh, held together by the tendons, they then apply this perception to their own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it.
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Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body thrown in the charnel ground and reduced to a skeleton without flesh and blood, held together by the tendons, they then apply this perception to their own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body thrown in the charnel ground and reduced to disconnected bones, scattered in all directions here a bone of the hand, there a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull, they then apply this perception to their own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body
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externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body thrown in the charnel ground, reduced to bleached bones of conchlike color, they then apply this perception to their own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body thrown in the charnel ground reduced to bones, more than a year old, lying in a heap, they then apply this perception to their own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in
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the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And further, if one sees a body thrown in the charnel ground, reduced to bones gone rotten and become dust, they then apply this perception to their own body thus, Verily, also, my own body is of the same nature, such it will become and will not escape it. Thus they live contemplating the body in the body internally, or they live contemplating the body in the body externally, or they live contemplating the body in the body internally and externally. They live contemplating origination factors in the body, or they live contemplating dissolution factors in the body, or they live contemplating origination and dissolution factors in the body. Or their mindfulness is established with the thought, The body exists, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, also, a follower lives contemplating the body in the body. And how does a follower live contemplating feelings in feelings? Herein, followers, a follower when experiencing a pleasant feeling knows, I experience a pleasant feeling; when experiencing a painful feeling, knows, I experience a painful feeling; when experiencing a neither pleasant nor painful feeling, knows, I experience a neither pleasant nor painful feeling. When experiencing a pleasant worldly feeling, knows, I experience a pleasant worldly feeling; when experiencing a pleasant spiritual feeling, knows, I experience a pleasant spiritual feeling; when experiencing a painful worldly feeling, knows, I experience a painful worldly feeling; when experiencing a painful spiritual feeling, knows, I experience a painful spiritual feeling; when
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experiencing a neither pleasant nor painful worldly feeling, knows, I experience a neither pleasant nor painful worldly feeling; and when experiencing a neither pleasant nor painful spiritual feeling, knows, I experience a neither pleasant nor painful spiritual feeling. Thus they live contemplating feelings in feelings internally, or they live contemplating feelings in feelings externally, or they live contemplating feelings in feelings internally and externally. They live contemplating origination factors in feelings, or they live contemplating dissolution factors in feelings, or they live contemplating origination and dissolution factors in feelings. Or their mindfulness is established with the thought, Feelings exist, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, followers, a follower lives contemplating feelings in feelings. And how does a follower live contemplating mental states in mental states? Herein, followers, a follower knows the mental state with lust as the mental state with lust; the mental state without lust as the mental state without lust; the mental state with hate as the mental state with hate; the mental state without hate as the mental state without hate; the mental state with ignorance as the mental state with ignorance; the mental state without ignorance as the mental state without ignorance; the shrunken mental state as the shrunken mental state; the distracted mental state as the distracted mental state; the developed mental state as the developed mental state; the undeveloped mental state as the undeveloped mental state; the mental state with some other mental state superior to it as the mental state with some other mental state superior to it; the mental state with no other mental state superior to it as the mental state with no other mental state superior to it; the concentrated mental state as the concentrated mental state; the unconcentrated mental state as the unconcentrated mental state; the freed mental state as the freed mental state; and the unfreed mental state as the unfreed mental state. Thus they live contemplating mental states in mental states internally, or they live contemplating mental states in mental states
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externally, or they live contemplating mental states in mental states internally and externally. They live contemplating origination factors in mental states, or they live contemplating dissolution factors in mental states, or they live contemplating origination and dissolution factors in mental states. Or their mindfulness is established with the thought, Mental states exist, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, followers, a follower lives contemplating mental states in mental states. And how does a follower live contemplating mental objects in mental objects? Herein, a follower lives contemplating mental objects in the mental objects of The Five Hindrances. And how does a follower live contemplating mental objects in the mental objects of The Five Hindrances? Herein, when sense desire is present, they know, There is sense desire in me, or when sense desire is absent, they know, There is no sense desire in me. They know how the arising of the non-arisen sense desire comes to be; they know how the abandoning of the arisen sense desire comes to be; and they know how the non-arising in the future of the abandoned sense desire comes to be. When anger is present, they know, There is anger in me, or when anger is absent, they know, There is no anger in me. They know how the arising of the non-arisen anger comes to be; they know how the abandoning of the arisen anger comes to be; and they know how the non-arising in the future of the abandoned anger comes be. When sloth and torpor is present, they know, There is sloth and torpor in me, or when sloth and torpor is absent, they know, There is no sloth and torpor in me. They know how the arising of the non-arisen sloth and torpor comes to be; they know how the abandoning of the arisen sloth and torpor comes to be; and they know how the non-arising in the future of the abandoned sloth and torpor comes to be.
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When restlessness and worry is present, they know, There is restlessness and worry in me, or when restlessness and worry is absent, they know, There is no restlessness and worry in me. They know how the arising of the non-arisen restlessness and worry comes to be; they know how the abandoning of the arisen restlessness and worry comes to be; and they know how the nonarising in the future of the abandoned restlessness and worry comes to be. When doubt is present, they know, There is doubt in me, or when doubt is absent, they know, There is no doubt in me. They know how the arising of the non-arisen doubt comes to be; they know how the abandoning of the arisen doubt comes to be; and they know how the non-arising in the future of the abandoned doubt comes to be. Thus they live contemplating mental objects in mental objects internally, or they live contemplating mental objects in mental objects externally, or they live contemplating mental objects in mental objects internally and externally. They live contemplating origination factors in mental objects, or they live contemplating dissolution factors in mental objects, or they live contemplating origination and dissolution factors in mental objects. Or their mindfulness is established with the thought, Mental objects exist, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus, followers, a follower lives contemplating mental objects in the mental objects of The Five Hindrances. And further, a follower lives contemplating mental objects in the mental objects of The Five Aggregates of Clinging. And how does a follower live contemplating mental objects in the mental objects of the Five Aggregates of Clinging? Herein, they think, Thus is material form; thus is the arising of material form; and thus is the disappearance of material form. Thus is feeling; thus is the arising of feeling; and thus is the disappearance of feeling. Thus is perception; thus is the arising of perception; and thus is the disappearance of perception. Thus are mental formations; thus is the arising of mental formations; and thus is the disappearance of mental formations. Thus is
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consciousness; thus is the arising of consciousness; and thus is the disappearance of consciousness. Thus they live contemplating mental objects in mental objects internally, or they live contemplating mental objects in mental objects externally, or they live contemplating mental objects in mental objects internally and externally. They live contemplating origination factors in mental objects, or they live contemplating dissolution factors in mental objects, or they live contemplating origination and dissolution factors in mental objects. Or their mindfulness is established with the thought, Mental objects exist, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus also, a follower lives contemplating mental objects in the mental objects in The Five Aggregates of Clinging. And further, a follower lives contemplating mental objects in the mental objects of The Six Internal and the Six External Sense Bases. And how does a follower live contemplating mental objects in the mental objects of The Six Internal and the Six External Sense Bases? Herein, they know, The eye and visual forms and the fetter that arises dependent on both (the eye and forms). They know how the arising of the non-arisen fetter comes to be, they know how the abandoning of the arisen fetter comes to be, and they know how the non-arising in the future of the abandoned fetter comes to be. They know, The ear and sounds and the fetter that arises dependent on both (the ear and sounds). They know how the arising of the non-arisen fetter comes to be, they know how the abandoning of the arisen fetter comes to be, and they know how the non-arising in the future of the abandoned fetter comes to be. They know, The nose and odors and the fetter that arises dependent on both (the nose and odors). They know how the arising of the non-arisen fetter comes to be, they know how the abandoning of the arisen fetter comes to be, and they know how the non-arising in the future of the abandoned fetter comes to be.
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They know, The tongue and flavors and the fetter that arises dependent on both (the tongue and flavors). They know how the arising of the non-arisen fetter comes to be, they know how the abandoning of the arisen fetter comes to be, and they know how the non-arising in the future of the abandoned fetter comes to be. They know, The body and tactual objects and the fetter that arises dependent on both (the body and tactual objects). They know how the arising of the non-arisen fetter comes to be, they know how the abandoning of the arisen fetter comes to be, and they know how the non-arising in the future of the abandoned fetter comes to be. They know, The mind and mental objects and the fetter that arises dependent on both (the mind and mental objects). They know how the arising of the non-arisen fetter comes to be, they know how the abandoning of the arisen fetter comes to be, and they know how the non-arising in the future of the abandoned fetter comes to be. Thus they live contemplating mental objects in mental objects internally, or they live contemplating mental objects in mental objects externally, or they live contemplating mental objects in mental objects internally and externally. They live contemplating origination factors in mental objects, or they live contemplating dissolution factors in mental objects, or they live contemplating origination and dissolution factors in mental objects. Or their mindfulness is established with the thought, Mental objects exist, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus also, a follower lives contemplating mental objects in the mental objects of The Six Internal and the Six External Sense Bases. And further, a follower lives contemplating mental objects in the mental objects of The Seven Factors of Enlightenment. And how does a follower live contemplating mental objects in the mental objects of The Seven Factors of Enlightenment? Herein, when the enlightenment factor of mindfulness is present, they know, The enlightenment factor of mindfulness is present in me, or when the enlightenment factor of mindfulness is
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absent, they know, The enlightenment factor of mindfulness is absent in me. They know how the arising of the non-arisen enlightenment factor of mindfulness comes to be; and how perfection in the development of the arisen enlightenment factor of mindfulness comes to be. When the enlightenment factor of the investigation of mental objects is present, they know, The enlightenment factor of the investigation of mental objects is present in me, or when the enlightenment factor of the investigation of mental objects is absent, they know, The enlightenment factor of the investigation of mental objects is absent in me. They know how the arising of the nonarisen enlightenment factor of the investigation of mental objects comes to be; and how perfection in the development of the arisen enlightenment factor of the investigation of mental objects comes to be. When the enlightenment factor of energy is present, they know, The enlightenment factor of energy is present in me, or when the enlightenment factor of energy is absent, they know, The enlightenment factor of energy is absent in me. They know how the arising of the non-arisen enlightenment factor of energy comes to be; and how perfection in the development of the arisen enlightenment factor of energy comes to be. When the enlightenment factor of joy is present, they know, The enlightenment factor of joy is present in me, or when the enlightenment factor of joy is absent, they know, The enlightenment factor of joy is absent in me. They know how the arising of the non-arisen enlightenment factor of joy comes to be; and how perfection in the development of the arisen enlightenment factor of joy comes to be. When the enlightenment factor of tranquillity is present, they know, The enlightenment factor of tranquillity is present in me, or when the enlightenment factor of tranquillity is absent, they know, The enlightenment factor of tranquillity is absent in me. They know how the arising of the non-arisen enlightenment factor of tranquillity comes to be; and how perfection in the development of the arisen enlightenment factor of tranquillity comes to be.
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When the enlightenment factor of concentration is present, they know, The enlightenment factor of concentration is present in me, or when the enlightenment factor of concentration is absent, they know, The enlightenment factor of concentration is absent in me. They know how the arising of the non-arisen enlightenment factor of concentration comes to be; and how perfection in the development of the arisen enlightenment factor of concentration comes to be. When the enlightenment factor of equanimity is present, they know, The enlightenment factor of equanimity is present in me, or when the enlightenment factor of equanimity is absent, they know, The enlightenment factor of equanimity is absent in me. They know how the arising of the non-arisen enlightenment factor of equanimity comes to be; and how perfection in the development of the arisen enlightenment factor of equanimity comes to be. Thus they live contemplating mental objects in mental objects internally, or they live contemplating mental objects in mental objects externally, or they live contemplating mental objects in mental objects internally and externally. They live contemplating origination factors in mental objects, or they live contemplating dissolution factors in mental objects, or they live contemplating origination and dissolution factors in mental objects. Or their mindfulness is established with the thought, Mental objects exist, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus also, a follower lives contemplating mental objects in the mental objects of The Seven Factors of Enlightenment. And further, a follower lives contemplating mental objects in the mental objects of The Four Noble Truths. And how does a follower live contemplating mental objects in the mental objects of The Four Noble Truths? Herein, they know, This is Dukkha17, according to reality; they know, This is the origin of Dukkha, according to reality; they know, This is the cessation of Dukkha, according to reality; and

17

Dukkha: unsatisfactoriness 123

they know, This is the path leading to the cessation of Dukkha, according to reality. Thus they live contemplating mental objects in mental objects internally, or they live contemplating mental objects in mental objects externally, or they live contemplating mental objects in mental objects internally and externally. They live contemplating origination factors in mental objects, or they live contemplating dissolution factors in mental objects, or they live contemplating origination and dissolution factors in mental objects. Or their mindfulness is established with the thought, Mental objects exist, to the extent necessary just for knowledge and mindfulness; and they live detached, clinging to nothing in the world. Thus also, a follower lives contemplating mental objects in the mental objects of The Four Noble Truths. Verily, whoever practices these Four Foundations of Mindfulness in this manner for seven years, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship18), here and now, or if some remainder of clinging is still present, the state of Non-returning19. O, let alone seven years. Should any person practice these Four Foundations of Mindfulness in this manner for six years, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone six years. Should any person practice these Four Foundations of Mindfulness in this manner for five years, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone five years. Should any person practice these Four Foundations of Mindfulness in this manner for four years,
18 19

Arahantship: The state of full enlightenment.

Non-returning: In Pali, Anagami. This state is the third level of enlightenment. Theravadin Buddhism teaches that there are four levels. In this state there is no longer any sensual desire or aversion, yet still degrees of conceit and ignorance. 124

then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone four years. Should any person practice these Four Foundations of Mindfulness in this manner for three years, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone three years. Should any person practice these Four Foundations of Mindfulness in this manner for two years, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone two years. Should any person practice these Four Foundations of Mindfulness in this manner for one year, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone one year. Should any person practice these Four Foundations of Mindfulness in this manner for seven months, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone seven months. Should any person practice these Four Foundations of Mindfulness in this manner for six months, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone six months. Should any person practice these Four Foundations of Mindfulness in this manner for five months, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone five months. Should any person practice these Four Foundations of Mindfulness in this manner for four months, then one of these two fruits may be expected by them; Highest
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Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone four months. Should any person practice these Four Foundations of Mindfulness in this manner for three months, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone three months. Should any person practice these Four Foundations of Mindfulness in this manner for two months, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone two months. Should any person practice these Four Foundations of Mindfulness in this manner for one month, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone one month. Should any person practice these Four Foundations of Mindfulness in this manner for half a month, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. O, let alone half a month. Should any person practice these Four Foundations of Mindfulness in this manner for one week, then one of these two fruits may be expected by them; Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is still present, the state of Non-returning. Because of this was it said: This is the only way, followers, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of sufferings and grief, for reaching the right path, for the attainment of Nibbana, namely the Four Foundations of Mindfulness. Thus spoke the Blessed One. The disciples were satisfied and delighted in the Blessed Ones words.

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Majjhima Nikaya 10

Comments by the editor The Satipatthana Sutta is considered within Theravadin Buddhism to be one of the most important Suttas. It is often used as a basis of the Vipassana side of Theravadin Buddhism. (In contrast to the Samata side, which aims at primarily developing only strong concentration.) Vipassana means Insight or Wisdom, deep understanding which will help us to purify our mind and eventually lead to enlightenment. In our 10-day retreats, we give an entire talk about the Satipatthana Sutta. This word Vipassana is not well understood by many western Buddhists (and non-Buddhists). Frequently there is the thought that Vipassana Meditation is just trying to be very mindful of our bodily actions, or being objectively mindful of our sensations, feelings or thoughts. This is included in the Four Foundations of Mindfulness, yet there is much more. There is also Wise Reflection, or in Pali, Yonisomanasikara. Nine times the Buddha teaches us to reflect on death internally and externally on seeing an external object - in this case a corpse, here in the Satipatthana Sutta. Did you notice? Nine times. It is clear he is encouraging us to use wise reflection. And there are other parts as well where he is encouraging the use of reflection, not just being objectively mindful. With your anger; know if it is present, know when it is absent, know how it arises, know how it passes and, most importantly, know how your anger will not arise in the future. This is the same with sense desire, doubt, etc. And with your energy; know when it is present, know when it is absent, know how it
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arises and know how its perfection can come in the future. This is the same with joy, tranquillity, etc. We certainly need to use wise reflection with our mindfulness. This is very valuable to understand because it can help you to have a balanced practice. I might also mention, that after hearing this teaching for the first time, I personally felt it was so important that within a short time I memorized it completely. Perhaps you would like to try doing similarly...

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Culamalunkya Sutta
The Shorter Discourse to Malunkyaputta
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas Grove, Anathapindikas Monastery. Then, as Venerable Malunkyaputta was alone in seclusion, this train of thought arose in his awareness: These positions that are unexplained, set aside, discarded by the Blessed One The world is eternal, The world is not eternal, The world is finite, The world is not finite, The soul and the body are the same, The soul is one thing and the body another, After death a Tathagata exists, After death a Tathagata does not exist, After death a Tathagata both exists and does not exist, After death a Tathagata neither exists nor does not exist I do not approve, I am not satisfied that the Blessed One has not explained them to me. I will go ask the Blessed One about them. If he explains to me that The world is eternal, that The world is not eternal, that The world is finite, that The world is not finite, that The soul and the body are the same, that The soul is one thing and the body another, that After death a Tathagata exists, that After death a Tathagata does not exist, that After death a Tathagata both exists and does not exist, or that After death a Tathagata neither exists nor does not exist, then I will live the holy life under him. If he does not explain to me that The world is eternal, that The world is not eternal, that The world is finite, that The world is not finite, that The soul and the body are the same, that The soul is one thing and the body another, that After death a Tathagata exists, that After death a Tathagata does not exist, that After death a Tathagata both exists and does not exist, or that After death a Tathagata neither exists nor does not exist, then I will disrobe from the monkhood and return to the lay life. Then, when it was evening, Venerable Malunkyaputta arose from seclusion and went to the Blessed One. On arrival, having bowed down, he sat to one side. As he was sitting there he said to
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the Blessed One, Venerable Sir, just now, as I was alone in seclusion, this train of thought arose in my awareness: These positions that are unexplained, set aside, discarded by the Blessed One The world is eternal, The world is not eternal, The world is finite, The world is not finite, The soul and the body are the same, The soul is one thing and the body another, After death a Tathagata exists, After death a Tathagata does not exist, After death a Tathagata both exists and does not exist, After death a Tathagata neither exists nor does not exist I do not approve, I am not satisfied that the Blessed One has not explained them to me. I will go ask the Blessed One about them. If he explains to me that The world is eternal, that The world is not eternal, that The world is finite, that The world is not finite, that The soul and the body are the same, that The soul is one thing and the body another, that After death a Tathagata exists, that After death a Tathagata does not exist, that After death a Tathagata both exists and does not exist, or that After death a Tathagata neither exists nor does not exist, then I will live the holy life under him. If he does not explain to me that The world is eternal, that The world is not eternal, that The world is finite, that The world is not finite, that The soul and the body are the same, that The soul is one thing and the body another, that After death a Tathagata exists, that After death a Tathagata does not exist, that After death a Tathagata both exists and does not exist, or that After death a Tathagata neither exists nor does not exist, then I will disrobe from the monkhood and return to the lay life. Venerable Sir, if the Blessed One knows that The world is eternal, then may he explain to me that The world is eternal. If he knows that The world is not eternal, then may he explain to me that The world is not eternal. But if he does not know or see whether the world is eternal or not eternal, then, in one who is unknowing and unseeing, the straightforward thing to do is to admit, I do not know. I do not see. Venerable Sir, if the Blessed One knows that The world is finite, then may he explain to me that The world is finite. If he knows that The world is not finite, then may he explain to me that The world is not finite. But if he does not know or see whether the world is finite or not finite, then, in one who is unknowing and
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unseeing, the straightforward thing to do is to admit, I do not know. I do not see. Venerable Sir, if the Blessed One knows that The soul and the body are the same, then may he explain to me that The soul and the body are the same. If he knows that The soul is one thing and the body another, then may he explain to me that The soul is one thing and the body another. But if he does not know or see whether the soul and the body are the same or that the soul is one thing and the body another, then, in one who is unknowing and unseeing, the straightforward thing to do is to admit, I do not know. I do not see. Venerable Sir, if the Blessed One knows that After death a Tathagata exists, then may he explain to me that After death a Tathagata exists. If he knows that After death a Tathagata does not exist, then may he explain to me that After death a Tathagata does not exist. But if he does not know or see whether after death a Tathagata exists or does not exist, then, in one who is unknowing and unseeing, the straightforward thing to do is to admit, I do not know. I do not see. Venerable Sir, if the Blessed One knows that After death a Tathagata both exists and does not exist, then may he explain to me that After death a Tathagata both exists and does not exist. If he knows that After death a Tathagata neither exists nor does not exist, then may he explain to me that After death a Tathagata neither exists nor does not exist. But if he does not know or see whether after death a Tathagata both exists and does not exist, or neither exists nor does not exist, then, in one who is unknowing and unseeing, the straightforward thing to do is to admit, I do not know. I do not see. Malunkyaputta, did I ever say to you, Come, Malunkyaputta, live the holy life under me, and I will explain to you that The world is eternal, or The world is not eternal, or The world is finite, or The world is not finite, or The soul and the body are the same, or The soul is one thing and the body another, or After death a Tathagata exists, or After death a Tathagata does not exist, or After death a Tathagata both exists
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and does not exist, or After death a Tathagata neither exists nor does not exist? No, Venerable Sir. And did you ever say to me, Venerable Sir, I will live the holy life under the Blessed One and [in return] the Tathagata will explain to me that The world is eternal, or The world is not eternal, or The world is finite, or The world is not finite, or The soul and the body are the same, or The soul is one thing and the body another, or After death a Tathagata exists, or After death a Tathagata does not exist, or After death a Tathagata both exists and does not exist, or After death a Tathagata neither exists nor does not exist? No, Venerable Sir. So it is agreed, Malunkyaputta, that neither did I say, Come, Malunkyaputta, live the holy life under me, and I will explain to you that The world is eternal, or The world is not eternal, or The world is finite, or The world is not finite, or The soul and the body are the same, or The soul is one thing and the body another, or After death a Tathagata exists, or After death a Tathagata does not exist, or After death a Tathagata both exists and does not exist, or After death a Tathagata neither exists nor does not exist, nor did you say, Venerable Sir, I will live the holy life under the Blessed One and [in return] the Tathagata will explain to me that The world is eternal, or The world is not eternal, or The world is finite, or The world is not finite, or The soul and the body are the same, or The soul is one thing and the body another, or After death a Tathagata exists, or After death a Tathagata does not exist, or After death a Tathagata both exists and does not exist, or After death a Tathagata neither exists nor does not exist. Then that being the case, foolish man, who are you to be claiming grievances and making demands of anyone? Malunkyaputta, if anyone were to say, I will not live the holy life under the Blessed One as long as he does not explain to me that The world is eternal, or The world is not eternal, or The world is finite, or The world is not finite, or The soul and the body are the same, or The soul is one thing and the body
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another, or After death a Tathagata exists, or After death a Tathagata does not exist, or After death a Tathagata both exists and does not exist, or After death a Tathagata neither exists nor does not exist, that person would die and those things would still remain undeclared and unexplained by the Tathagata. It is as if a person were wounded by an arrow thickly smeared with poison. Their friends and companions, kinsmen and relatives provide them with a surgeon, and the person would say, I will not have this arrow removed until I know whether the person who wounded me was a noble warrior, a priest, a merchant, or a worker. They would say, I will not have this arrow removed until I know the given name and clan name of the person who wounded me. They would say, I will not have this arrow removed until I know whether they were tall, medium height, or short. They would say, I will not have this arrow removed until I know whether they were dark, ruddy-brown, or golden-colored. They would say, I will not have this arrow removed until I know their home village, town, or city. They would say, I will not have this arrow removed until I know whether the bow with which I was wounded was a long bow or a crossbow. They would say, I will not have this arrow removed until I know whether the bowstring with which I was wounded was fiber, bamboo threads, sinew, hemp, or bark. They would say, I will not have this arrow removed until I know whether the shaft with which I was wounded was wild or cultivated. They would say, I will not have this arrow removed until I know whether the feathers of the shaft with which I was wounded were those of a vulture, a stork, a hawk, a peacock, or another bird. They would say, I will not have this arrow removed until I know whether the shaft with which I was wounded was bound with the sinew of an ox, a water buffalo, a lion, or a monkey. They would say, I will not have this arrow removed until I know whether the shaft with which I was wounded was that of a common arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow. That person would die and those things would still remain unknown to them. In the same way, if anyone were to say, I will not live the holy life under the Blessed One as long as he does not explain to me that The world is eternal, or The world is not eternal, or The
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world is finite, or The world is not finite, or The soul and the body are the same, or The soul is one thing and the body another, or After death a Tathagata exists, or After death a Tathagata does not exist, or After death a Tathagata both exists and does not exist, or After death a Tathagata neither exists nor does not exist, that person would die and those things would still remain undeclared and unexplained by the Tathagata. Malunkyaputta, it is not the case that when there is the view, The world is eternal, there is the living of the holy life. And it is not the case that when there is the view, The world is not eternal, there is the living of the holy life. When there is the view, The world is eternal, and when there is the view, The world is not eternal, still there is birth, there is aging, there is death, and there is sorrow, lamentation, pain, grief and despair, whose ending I make known right in the here and now. It is not the case that when there is the view, The world is finite, there is the living of the holy life. And it is not the case that when there is the view, The world is not finite, there is the living of the holy life. When there is the view, The world is finite, and when there is the view, The world is not finite, still there is birth, there is aging, there is death, and there is sorrow, lamentation, pain, grief and despair, whose ending I make known right in the here and now. It is not the case that when there is the view, The soul and the body are the same, there is the living of the holy life. And it is not the case that when there is the view, The soul is one thing and the body another, there is the living of the holy life. When there is the view, The soul and the body are the same, and when there is the view, The soul is one thing and the body another, still there is birth, there is aging, there is death, and there is sorrow, lamentation, pain, grief and despair, whose ending I make known right in the here and now. It is not the case that when there is the view, After death a Tathagata exists, there is the living of the holy life. And it is not the case that when there is the view, After death a Tathagata does not exist, there is the living of the holy life. And it is not the case that when there is the view, After death a Tathagata both exists and
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does not exist, there is the living of the holy life. And it is not the case that when there is the view, After death a Tathagata neither exists nor does not exist, there is the living of the holy life. When there is the view, After death a Tathagata exists and when there is the view, After death a Tathagata does not exist and when there is the view, After death a Tathagata both exists and does not exist and when there is the view, After death a Tathagata neither exists nor does not exist, still there is birth, there is aging, there is death, and there is sorrow, lamentation, pain, grief and despair, whose ending I make known right in the here and now. So, Malunkyaputta, remember what is undeclared and unexplained by me as undeclared and unexplained, and what is declared and explained by me as declared and explained. And what is undeclared and unexplained by me? The world is eternal, is undeclared and unexplained by me. The world is not eternal, is undeclared and unexplained by me. The world is finite, is undeclared and unexplained by me. The world is not finite, is undeclared and unexplained by me. The soul and the body are the same, is undeclared and unexplained by me. The soul is one thing and the body another, is undeclared and unexplained by me. After death a Tathagata exists, is undeclared and unexplained by me. After death a Tathagata does not exist, is undeclared and unexplained by me. After death a Tathagata both exists and does not exist, is undeclared and unexplained by me. After death a Tathagata neither exists nor does not exist, is undeclared and unexplained by me. And why are these things undeclared and unexplained by me? Because they are not calculated to profit, do not contribute even to the elements of right conduct, nor to detachment, nor to purification from lust, nor to quietude, nor to tranquillisation of the heart, nor to real knowledge, nor to insight into the higher stages of the path, nor to Enlightenment. That is why they are undeclared and unexplained by me. And what is declared and explained by me? This is Dukkha, is declared and explained by me. This is the origination of Dukkha, is declared and explained by me. This is the cessation of Dukkha, is declared and explained by me. This is the path of
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practice leading to the cessation of Dukkha, is declared and explained by me. And why are these things declared and explained by me? Because they are calculated to profit, contribute to the beginnings of right conduct, to detachment, to purification from lust, to quietude, to tranquillisation of the heart, to real knowledge, to insight into the higher stages of the path and to Enlightenment. That is why they are declared and explained by me. So, Malunkyaputta, remember what is undeclared and unexplained by me as undeclared and unexplained, and what is declared and explained by me as declared and explained. Thus spoke the Blessed One. Venerable Malunkyaputta was satisfied and delighted in the Blessed Ones words.

Majjhima Nikaya 63

Comments by the editor Here we have the Buddhas famous poisoned arrow story, which is used on a few occasions in the scriptures and by possibly nearly every Theravadin Buddhist teacher who knows it! How important it is!! But... but, where did we come from? What is God? When was the beginning of time? What...? Where...? Who...? The Buddha actually does not state here that he does not know the answers to these types of questions. What he is basically saying is that these types of questions are simply not important compared to knowing how to overcome sorrow, lamentation, pain, grief, despair and all forms of Dukkha right here and now. Our work is to get the poisoned arrow out.
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Kinti Sutta
What Do You Think About Me?
Thus have I heard: At one time the Blessed One was staying at Kusinara, in the Grove of Offerings. There he addressed the disciples thus, Followers. Venerable Sir, they replied. The Blessed One said: What do you think about me, followers? That the monk Gotama teaches the Dhamma for the sake of robes? Or that the monk Gotama teaches the Dhamma for the sake of almsfood? Or that the monk Gotama teaches the Dhamma for the sake of a resting place? Or that the monk Gotama teaches the Dhamma for the sake of some better state of being? We do not think thus about the Blessed One, The monk Gotama teaches the Dhamma for the sake of robes, or for the sake of almsfood, or for the sake of a resting place, or for the sake of some better state of being. So, you do not think thus about me, The monk Gotama teaches the Dhamma for the sake of robes, or that the monk Gotama teaches the Dhamma for the sake of almsfood, or that the monk Gotama teaches the Dhamma for the sake of a resting place, or that the monk Gotama teaches the Dhamma for the sake of some better state of being. Then what do you think about me? Venerable Sir, we think thus about the Blessed One, The Blessed One is compassionate and seeks our welfare; he teaches the Dhamma out of compassion. So, followers, you think thus about me, The Blessed One is compassionate and seeks our welfare; he teaches the Dhamma out of compassion. These things that I have taught you after directly knowing them myself - that is; the Four Foundations of Mindfulness, the Four Great Efforts, the Four Bases of Spiritual Powers, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the
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Noble Eightfold Path - in these things you should all train in concord, with mutual appreciation and without disputing. While you are training in concord, with mutual appreciation and without disputing, some followers might differ about the higher Dhamma. Now if you should think thus, These venerable ones differ about both the meaning and the phrasing, then whomever you think is the more reasonable should be approached and addressed thus, The venerable ones differ about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning and difference about the phrasing; let the venerable ones not fall into a dispute. Then whomever you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus, The venerable ones differ about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning and difference about the phrasing; let the venerable ones not fall into a dispute. So what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline20 should be expounded. Now if you should think thus, These venerable ones differ about the meaning but agree about the phrasing, then whomever you think is the more reasonable should be approached and addressed thus, The venerable ones differ about the meaning but agree about the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning but agreement about the phrasing; let the venerable ones not fall into a dispute. Then whomever you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus, The venerable ones differ about the meaning but agree about the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning but

Discipline: In Pali, Vinaya. The rules and guidelines set down by the Buddha for his monks and nuns. 138

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agreement about the phrasing; let the venerable ones not fall into a dispute. So what has been wrongly grasped should be borne in mind as wrongly grasped and what has been rightly grasped should be borne in mind as rightly grasped. Bearing in mind what has been wrongly grasped as wrongly grasped, and bearing in mind what has been rightly grasped as rightly grasped, what is Dhamma and what is Discipline should be expounded. Now if you should think thus, These venerable ones agree about the meaning but differ about the phrasing, then whomever you think is the more reasonable should be approached and addressed thus, The venerable ones agree about the meaning but differ about the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning but difference about the phrasing. But the phrasing is a mere trifle. Let the venerable ones not fall into a dispute over a mere trifle. Then whomever you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus, The venerable ones agree about the meaning but differ about the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning but difference about the phrasing. But the phrasing is a mere trifle. Let the venerable ones not fall into a dispute over a mere trifle. So what has been rightly grasped should be borne in mind as rightly grasped and what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been rightly grasped as rightly grasped, and bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline should be expounded. Now if you should think thus, These venerable ones agree about both the meaning and the phrasing, then whomever you think is the more reasonable should be approached and addressed thus, The venerable ones agree about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning and agreement about the phrasing; let the venerable ones not fall into a dispute. Then whomever you think is the most reasonable of those who side together on the opposite part should be approached and addressed
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thus, The venerable ones agree about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning and agreement about the phrasing; let the venerable ones not fall into a dispute. So what has been rightly grasped should be borne in mind as rightly grasped. Bearing in mind what has been rightly grasped as rightly grasped, what is Dhamma and what is Discipline should be expounded. While you are training in concord, with mutual appreciation and without disputing, someone might commit an offence or a transgression. Now, followers, you should not hurry to speak to them; rather, it is possible that the situation can be examined in this way, I shall not be troubled and the other person will not be hurt, for the other person is not given to anger and revenge. They are not firmly attached to their view and they let go of views easily, and I can make that person emerge from the unwholesome and establish them in the wholesome. If such thoughts occur to you, it is proper to speak. Or it may occur to you, I shall not be troubled, but the other person will be hurt, for the other person is given to anger and revenge. However, they are not firmly attached to their view and they let go of views easily, and I can make that person emerge from the unwholesome and establish them in the wholesome. It is a mere trifle that the other person will be hurt, but it is a much greater thing that I can make that person emerge from the unwholesome and establish them in the wholesome. If such thoughts occur to you, it is proper to speak. Or it may occur to you, I shall be troubled, but the other person will not be hurt, for the other person is not given to anger and revenge. Though they are firmly attached to their view and they let go of views with difficulty, yet I can make that person emerge from the unwholesome and establish them in the wholesome. It is a mere trifle that I shall be troubled, but it is a much greater thing that I can make that person emerge from the unwholesome and establish them in the wholesome. If such thoughts occur to you, it is proper to speak.
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Or it may occur to you, I shall be troubled and the other person will be hurt, for the other person is given to anger and revenge. And they are firmly attached to their view and they let go of views with difficulty, yet I can make that person emerge from the unwholesome and establish them in the wholesome. It is a mere trifle that I shall be troubled and the other person hurt, but it is a much greater thing that I can make that person emerge from the unwholesome and establish them in the wholesome. If such thoughts occur to you, it is proper to speak. Or it may occur to you, I shall be troubled and the other person will be hurt, for the other person is given to anger and revenge. And they are firmly attached to their view and they let go of views with difficulty, and I cannot make that person emerge from the unwholesome and establish them in the wholesome. If such thoughts occur to you, one should not underrate equanimity towards such a person. While you are training in concord, with mutual appreciation and without disputing, there might arise mutual verbal friction, domineering views, mental annoyance, bitterness, and dejection. Then whomever you think is the most reasonable of those who side together on the one part should be approached and addressed thus, While we were training in concord, friend, with mutual appreciation and without disputing, there arose mutual verbal friction, domineering views, mental annoyance, bitterness, and dejection. If the Blessed One knew, would he censure that? Answering rightly, they would answer thus, While we were training in concord, friend, with mutual appreciation and without disputing, there arose mutual verbal friction, domineering views, mental annoyance, bitterness, and dejection. If the Blessed One knew, he would censure that. [Then you should say,] And, friend, without abandoning these things, can one realize Nibbana? Answering rightly, they would answer thus, Friend, without abandoning these things, one cannot realize Nibbana. Then whomever you think is the most reasonable of those who side together on the opposite part should be approached and
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addressed thus, While we were training in concord, friend, with mutual appreciation and without disputing, there arose mutual verbal friction, domineering views, mental annoyance, bitterness, and dejection. If the Blessed One knew, would he censure that? Answering rightly, they would answer thus, While we were training in concord, friend, with mutual appreciation and without disputing, there arose mutual verbal friction, domineering views, mental annoyance, bitterness, and dejection. If the Blessed One knew, he would censure that. [Then you should say,] And, friend, without abandoning these things, can one realize Nibbana? Answering rightly, they would answer thus, Friend, without abandoning these things, one cannot realize Nibbana. If others should ask you thus, Was it the venerable one who made those others emerge from the unwholesome and established them in the wholesome? Answering rightly, you should answer thus, Here, friends, I went to the Blessed One. The Blessed One taught me the Dhamma. Having heard that Dhamma, I spoke to those others. They heard that Dhamma, and they emerged from the unwholesome and became established in the wholesome. Answering thus, you neither exalt yourself nor disparage others; you answer in accordance with the Dhamma in such a way that nothing which provides grounds for censure can be legitimately deduced from this assertion. Thus spoke the Blessed One. The disciples were satisfied and delighted in the Blessed Ones words.

Majjhima Nikaya 103

Comments by the editor

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A mere trifle... a mere trifle... How often do people argue about mere trifles? How often do people get caught up with aversion to words others use, rather than looking at the meaning of the words? And how often are people able or even willing to help others when it may mean some inconvenience for themselves or even for both? When we are able to help others, even if it inconveniences ourselves, then perhaps we may see that again (though possibly used in different ways) it is just a mere trifle. By viewing more of our inconveniences and annoyances, etc. as just mere trifles, we may be able to show more compassion to ourselves and to others. This Sutta is also of much value in the Buddhas final paragraph. Here is a teaching which helps guard the ego from getting all puffed up when one is able to help others. It is very helpful to see that our wisdom is not really ours, mine, etc. It is conditioned and arises dependent on others and on hearing the Dhamma. We acknowledge how it came to arise and we give credit where credit is due.

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Maharahulovada Sutta
The Greater Discourse of Advice to Rahula
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas Grove, Anathapindikas Monastery. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Savatthi for almsfood. The Venerable Rahula also dressed, and taking his bowl and outer robe, followed close behind the Blessed One. Then the Blessed One looked back and addressed Venerable Rahula thus, Rahula, any kind of material form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is, with proper wisdom thus, This is not mine, this I am not, this is not my self21. Only material form, Blessed One? Only material form, Sublime One? Material form, Rahula, and feeling, perception, mental formations, and consciousness. Then Venerable Rahula considered thus, Who would go into the town for almsfood today, when personally admonished by the Blessed One? Thus he turned back and sat down at the root of a tree, folded his legs crosswise, set his body erect, and established mindfulness in front of him. The Venerable Sariputta saw him sitting there and addressed him thus, Rahula, develop mindfulness of breathing. When mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit.

The word atta is used in the Pali text. In general, this word is interpreted to mean a permanent, everlasting self or soul. 144

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Then, when it was evening, Venerable Rahula rose from meditation and went to the Blessed One. After paying homage to him, he sat down to one side and asked the Blessed One; Venerable Sir, how is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit? What, Rahula, is the earth element? The earth element may be either internal or external. What is the internal earth element? Whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is, hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, midriff, spleen, lungs, large intestines, small intestines, stomach contents, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to; this is called the internal earth element. Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus, This is not mine, this I am not, this is not my self. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element. What, Rahula, is the water element? The water element may be either internal or external. What is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung-to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to; this is called the internal water element. Now both the internal water element and the external water element are simply water element. And that should be seen as it actually is with proper wisdom thus, This is not mine, this I am not, this is not my self. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element. What, Rahula, is the fire element? The fire element may be either internal or external. What is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clungto, that is, that by which one is warmed, ages, and is consumed, and
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that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to; this is called the internal fire element. Now both the internal fire element and the external fire element are simply fire element. And that should be seen as it actually is with proper wisdom thus, This is not mine, this I am not, this is not my self. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element. What, Rahula, is the air element? The air element may be either internal or external. What is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung-to, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, the inbreath and the out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to; this is called the internal air element. Now both the internal air element and the external air element are simply air element. And that should be seen as it actually is with proper wisdom thus: This is not mine, this I am not, this is not my self. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element. What, Rahula, is the space element? The space element may be either internal or external. What is the internal space element? Whatever internally, belonging to oneself, is space, spatial, and clung-to, that is, the holes of the ears, the nostrils, the door of the mouth, and that [aperture] whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where it collects, and whereby it is excreted from below, or whatever else internally, belonging to oneself, is space, spatial, and clung-to; this is called the internal space element. Now both the internal space element and the external space element are simply space element. And that should be seen as it actually is with proper wisdom thus, This is not mine, this I am not, this is not my self. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the space element and makes the mind dispassionate towards the space element.
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Rahula, develop meditation that is like the earth; for when you develop meditation that is like the earth, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as people throw clean things and dirty things, excrement, urine, spittle, pus, and blood on the earth, and the earth is not troubled, worried or disgusted because of that, so too, Rahula, develop meditation that is like the earth; for when you develop meditation that is like the earth, arisen agreeable and disagreeable contacts will not invade your mind and remain. Rahula, develop meditation that is like water; for when you develop meditation that is like water, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as people wash clean things and dirty things, excrement, urine, spittle, pus, and blood in water, and the water is not troubled, worried or disgusted because of that, so too, Rahula, develop meditation that is like water; for when you develop meditation that is like water, arisen agreeable and disagreeable contacts will not invade your mind and remain. Rahula, develop meditation that is like fire; for when you develop meditation that is like fire, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as people burn clean things and dirty things, excrement, urine, spittle, pus, and blood in fire, and the fire is not troubled, worried or disgusted because of that, so too, Rahula, develop meditation that is like fire; for when you develop meditation that is like fire, arisen agreeable and disagreeable contacts will not invade your mind and remain. Rahula, develop meditation that is like air; for when you develop meditation that is like air, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as the air blows on clean things and dirty things, on excrement, urine, spittle, pus, and blood, and the air is not troubled, worried or disgusted because of that, so too, Rahula, develop meditation that is like air; for when you develop meditation that is like air, arisen agreeable and disagreeable contacts will not invade your mind and remain.
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Rahula, develop meditation that is like space; for when you develop meditation that is like space, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as space is not established anywhere, so too, Rahula, develop meditation that is like space; for when you develop meditation that is like space, arisen agreeable and disagreeable contacts will not invade your mind and remain. Rahula, develop meditation on Metta; for when you develop meditation on Metta, any ill-will will be abandoned. Rahula, develop meditation on compassion; for when you develop meditation on compassion, any cruelty will be abandoned. Rahula, develop meditation on sympathetic joy; for when you develop meditation on sympathetic joy, any discontent will be abandoned. Rahula, develop meditation on equanimity; for when you develop meditation on equanimity, any aversion will be abandoned. Rahula, develop meditation on asubha22; for when you develop meditation on asubha, any lust will be abandoned. Rahula, develop meditation on the perception of impermanence; for when you develop meditation on the perception of impermanence, the conceit I am will be abandoned. Rahula, develop meditation on mindfulness of breathing. When mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit. And how is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit? Here, Rahula, a meditator, having gone to the forest, to the foot of a tree or to an empty place, sits down, with their legs crossed, keeps their body erect and their mindfulness alert. Ever mindful they breathe in, and mindful they breathe out. Breathing in a long breath, they know, I am breathing in a long
The word asubha is used in the Pali text. I have left it untranslated, as it appears that there is not total agreement as to whether it means the 32 parts of the body contemplation, or, the 32 parts of the body and corpse contemplations. 148
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breath; breathing out a long breath, they know, I am breathing out a long breath; breathing in a short breath, they know, I am breathing in a short breath; breathing out a short breath, they know, I am breathing out a short breath. Experiencing the whole (breath-) body, I shall breathe in, thus they train themselves. Experiencing the whole (breath-) body, I shall breathe out, thus they train themselves. Calming the activity of the (breath-) body, I shall breathe in, thus they train themselves. Calming the activity of the (breath-) body, I shall breathe out, thus they train themselves. Experiencing rapture, I shall breathe in, thus they train themselves. Experiencing rapture, I shall breathe out, thus they train themselves. Experiencing pleasure, I shall breathe in, thus they train themselves. Experiencing pleasure, I shall breathe out, thus they train themselves. Experiencing the mental formation, I shall breathe in, thus they train themselves. Experiencing the mental formation, I shall breathe out, thus they train themselves. Tranquilizing the mental formation, I shall breathe in, thus they train themselves. Tranquilizing the mental formation, I shall breathe out, thus they train themselves. Experiencing the mind, I shall breathe in, thus they train themselves. Experiencing the mind, I shall breathe out, thus they train themselves. Gladdening the mind, I shall breathe in, thus they train themselves. Gladdening the mind, I shall breathe out, thus they train themselves. Concentrating the mind, I shall breathe in, thus they train themselves. Concentrating the mind, I shall breathe out, thus they train themselves. Liberating the mind, I shall breathe in, thus they train themselves. Liberating the mind, I shall breathe out, thus they train themselves. Contemplating impermanence, I shall breathe in, thus they train themselves. Contemplating impermanence, I shall breathe out, thus they train themselves. Contemplating fading away, I shall breathe in, thus they train themselves. Contemplating fading away, I shall breathe out, thus they train themselves. Contemplating cessation, I shall breathe in, thus they train themselves. Contemplating cessation, I shall breathe out, thus they train themselves. Contemplating relinquishment, I shall breathe in,
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thus they train themselves. Contemplating relinquishment, I shall breathe out, thus they train themselves. Rahula, that is how mindfulness of breathing is developed and cultivated, so that it is of great fruit and great benefit. When mindfulness of breathing is developed and cultivated in this way, even the final in-breaths and out-breaths are known as they cease, not unknown. Thus spoke the Blessed One. Venerable Rahula was satisfied and delighted in the Blessed Ones words.

Majjhima Nikaya 62

Note According to commentaries, Venerable Rahula was eighteen years old at this time. While walking behind the Buddha to go for morning almsfood, he was having thoughts about how handsome the Buddha was, and that he, as his son, was also very handsome. The Buddha recognized these thoughts and thus gave Venerable Rahula a teaching which Venerable Rahula understood was in admonishment for his inappropriate thoughts as a monk. Venerable Sariputta was Venerable Rahulas personal teacher, and was training him in mindfulness of the breathing. Comments by the editor This is a very interesting Sutta which again points at the importance of wise reflection! Venerable Rahula went to the Buddha in the evening seemingly a little confused. He had been given special teachings from the Buddha, yet Venerable Sariputta had told him to practice mindfulness of the breathing. When he asked the Buddha about mindfulness of the breathing, it appears
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that the Buddha ignored the question and instead taught more to Venerable Rahula concerning his shorter teaching from the morning. Reflect, see for yourself that the elements are not mine, this I am not, this is not my self. He then added more teachings before giving the standard (as in other Suttas) four paragraphs concerning mindfulness of breathing. Among the added teachings, you may have noticed the Four Brahma Viharas of Metta, Compassion, Sympathetic Joy and Equanimity. Perhaps you might remember that the Buddha used these when talking with the Kalama people. They are a regular topic in many Suttas and part of the basis of practice.

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Sabbasava Sutta
Getting Rid of All Anxieties and Troubles
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas grove, Anathapindikas monastery. There he addressed the disciples thus, Followers. Venerable Sir, they replied. Followers, I will teach you a discourse on getting rid of all anxieties and troubles. Listen and heed well to what I shall say. Yes, Venerable Sir, they said in response to the Blessed One. The Blessed One then spoke as follows: Followers, I say that the getting rid of anxieties and troubles is possible for one who knows and sees, not for one who does not know and does not see. What must a person know and see in order that the getting rid of anxieties and troubles should be possible? These are wise reflection and unwise reflection. For a person who reflects unwisely there arise anxieties and troubles which have not yet arisen, and in addition, those which have already arisen increase. But for a person who reflects wisely, anxieties and troubles which have not yet arisen do not arise, and in addition, those which have already arisen disappear. Followers, there are anxieties and troubles to be got rid of by insight; there are anxieties and troubles to be got rid of by restraint; there are anxieties and troubles to be got rid of by use; there are anxieties and troubles to be got rid of by endurance; there are anxieties and troubles to be got rid of by avoidance; there are anxieties and troubles to be got rid of by dispersal; and there are anxieties and troubles to be got rid of by development. Followers, what are the anxieties and troubles to be got rid of by insight?
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Followers, the uninstructed ordinary person, who does not see the Noble Ones, who is unversed in the Teachings of the Noble Ones, who is untrained in the Teachings of the Noble Ones, who does not see good people, who is unversed in the Teachings of good people, who is untrained in the Teachings of good people, does not know what things should be reflected on and what things should not be reflected on. Not knowing what things should be reflected on and what things should not be reflected on, they reflect on things that should not be reflected on, and they do not reflect on things that should be reflected on. What are the things that should not be reflected on, but on which they reflect? If, in a person, reflecting on certain things, the defilement of sense-pleasure which has not yet arisen arises, and in addition, the defilement of sense-pleasure which has already arisen in them increases; or the defilement of the desire for existence and for becoming which has not yet arisen arises, and in addition, the defilement of the desire for existence and for becoming which has already arisen in them increases; or the defilement of ignorance which has not yet arisen arises, and in addition, the defilement of ignorance which has already arisen in them increases, then these are the things that should not be reflected on, but on which they reflect. What are the things that should be reflected on, but on which they do not reflect? If, in a person, reflecting on certain things, the defilement of sense-pleasure which has not yet arisen does not arise, and in addition, the defilement of sense-pleasure which has already arisen in them disappears; or the defilement of the desire for existence and for becoming which has not yet arisen does not arise, and in addition, the defilement of the desire for existence and for becoming which has already arisen in them disappears; or the defilement of ignorance which has not yet arisen does not arise, and in addition, the defilement of ignorance which has already arisen in them disappears, then these are the things that should be reflected on, but on which they do not reflect. For those who reflect on things that should not be reflected on, and do not reflect on things that should be reflected on, defilements which have not yet arisen arise, and, in addition,
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defilements which have already arisen increase. Then they reflect unwisely in these ways: Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, did I become what in the past? Shall I exist in the future? Shall I not exist in the future? What shall I be in the future? How shall I be in the future? Having been what, shall I become what in the future? Or, now at the present time, they are doubtful about themselves: Am I? Am I not? What am I? How am I? Where has this person come from? Where will this person go? When they reflect unwisely in these ways, one of the six false views arises in them: I have a Self; this view arises in them as true and real. I have no Self; this view arises in them as true and real. By Self I perceive Self; this view arises in them as true and real. By Self I perceive Non-Self; this view arises in them as true and real. By Non-Self I perceive Self; this view arises in them as true and real. Or a wrong view arises in them as follows; This my Self, which speaks and feels, which experiences the fruits of good and
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bad actions now here and now there, this Self is permanent, stable, everlasting, unchanging, remaining the same for ever and ever. This, followers, is what is called becoming enmeshed in views, a jungle of views, a wilderness of views, scuffling in views, the agitation of views, the fetters of views. Followers, the uninstructed ordinary person fettered by the fetters of views, does not liberate themselves from birth, aging and death, from sorrow, lamentation, pain, grief, and despair. I say that they do not liberate themselves from Dukkha. And, followers, the instructed noble disciple, who sees the Noble Ones, who is versed in the Teachings of the Noble Ones, who is well trained in the Teachings of the Noble Ones, who sees good people, who is versed in the Teachings of good people, who is well trained in the Teachings of good people, knows what things should be reflected on and what things should not be reflected on. Knowing what things should be reflected on and what things should not be reflected on, they do not reflect on things that should not be reflected on and they reflect on things that should be reflected on. What are the things that should not be reflected on and on which they do not reflect? If, in a person, reflecting on certain things, the defilement of sense-pleasure which has not yet arisen arises, and in addition, the defilement of sense-pleasure which has already arisen in them increases; or the defilement of the desire for existence and for becoming which has not yet arisen arises, and in addition, the defilement of the desire for existence and for becoming which has already arisen in them increases; or the defilement of ignorance which has not yet arisen arises, and in addition, the defilement of ignorance which has already arisen in them increases, then these are the things that should not be reflected on, and on which they do not reflect. What are the things that should be reflected on, and on which they reflect? If, in a person, reflecting on certain things, the defilement of sense-pleasure which has not yet arisen does not arise, and in addition, the defilement of sense-pleasure which has already arisen in them disappears; or the defilement of the desire for existence and for becoming which has not yet arisen does not
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arise, and in addition, the defilement of the desire for existence and for becoming which has already arisen in them disappears; or the defilement of ignorance which has not yet arisen does not arise, and in addition, the defilement of ignorance which has already arisen in them disappears, then these are the things that should be reflected on, and on which they reflect. For those who do not reflect on things that should not be reflected on, and do reflect on things that should be reflected on, defilements which have not yet arisen do not arise, and in addition, defilements which have already arisen disappear. Then they reflect wisely, This is Dukkha. They reflect wisely, This is the cause of Dukkha. They reflect wisely, This is the ending of Dukkha. And they reflect wisely, This is the Path leading to the ending of Dukkha. When they reflect wisely in this manner, the three Fetters - the false view of self, doubt, and attachment to rites and rituals fall away from them. These are called the anxieties and troubles to be got rid of by insight. Followers, what are the anxieties and troubles to be got rid of by restraint? Here, a follower, reflecting wisely, lives with their eyes restrained. Now, if there are any troubles, distresses and vexations for them when they live without restraining their eyes, those troubles, distresses and vexations are not for them when they live restraining their eyes in this manner. Reflecting wisely, they live with their ears restrained. Now, if there are any troubles, distresses and vexations for them when they live without restraining their ears, those troubles, distresses and vexations are not for them when they live restraining their ears in this manner. Reflecting wisely, they live with their nose restrained. Now, if there are any troubles, distresses and vexations for them when they live without restraining their nose, those troubles, distresses and vexations are not for them when they live restraining their nose in this manner. Reflecting wisely, they live with their tongue restrained. Now, if there are any troubles, distresses and vexations for them when they live without restraining their tongue, those troubles,
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distresses and vexations are not for them when they live restraining their tongue in this manner. Reflecting wisely, they live with their body restrained. Now, if there are any troubles, distresses and vexations for them when they live without restraining their body, those troubles, distresses and vexations are not for them when they live restraining their body in this manner. Reflecting wisely, they live with their mind restrained. Now, if there are any troubles, distresses and vexations for a person when they live without restraining their mind, those troubles, distresses and vexations are not for them when they live restraining their mind in this manner. These are called the anxieties and troubles to be got rid of by restraint. Followers, what are the anxieties and troubles to be got rid of by use? Here, a follower, reflecting wisely, makes use of their clothes - only to keep off cold, to keep off heat, to keep off gadflies, mosquitoes, winds, the sun, and creeping creatures, and to cover themselves decently. Reflecting wisely, they make use of food neither for pleasures nor for excess, neither for beauty nor for adornment, but only to support and sustain the body, to keep it from dis-ease and to foster the holy life, thinking, In this way I put out the feeling of hunger which is present, and will not produce a new feeling, and my life will be maintained in blamelessness and convenience. Reflecting wisely, they make use of lodging - only to keep off cold, to keep off heat, to keep off gadflies, mosquitoes, winds, the sun, and creeping creatures, to dispel the risks of the seasons and to enjoy seclusion. Reflecting wisely, they make use of medicines and medical requisites - only to alleviate pains and illnesses which they may have, and to maintain their health. Now, if there are any troubles, distresses and vexations for a person when they do not use any of these, those troubles, distresses and vexations are not for them when they use these in this manner. These are called the anxieties and troubles to be got rid of by use.
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Followers, what are the anxieties and troubles to be got rid of by endurance? Here, a follower, reflecting wisely, puts up with cold and heat, hunger and thirst, with gadflies, mosquitoes, winds, the sun and creeping creatures, abusive and hurtful language. They develop the ability to endure bodily feelings which are painful, acute, sharp, severe, unpleasant, disagreeable, and deadly. Now, if there are any troubles, distresses and vexations for a person when they do not endure any of these, those troubles, distresses and vexations are not for them when they endure these in this manner. These are called the anxieties and troubles to be got rid of by endurance. Followers, what are the anxieties and troubles to be got rid of by avoidance? Here, a follower, reflecting wisely, avoids a savage elephant, a savage horse, a savage bull, a savage dog, a snake, the stump of a tree, a thorny hedge, a pit hole, a precipice, a refuse-pool or a dirty pool. Reflecting wisely, they also avoid sitting in such unseemly places, and frequenting such unseemly resorts, and associating with such bad friends that would lead the discreet among their companions in the holy life to conclude that they had gone astray. Now, if there are any troubles, distresses and vexations for a person when they do not avoid any of these, those troubles, distresses and vexations are not for them when they avoid these in this manner. These are called the anxieties and troubles to be got rid of by avoidance. Followers, what are the anxieties and troubles to be got rid of by dispersal? Here, a follower, reflecting wisely, does not tolerate, they reject, discard, destroy, disperse thoughts of sense-pleasure which have arisen in them; they do not tolerate, they reject, discard, destroy, disperse thoughts of ill-will which have arisen in them; they do not tolerate, they reject, discard, destroy, disperse thoughts of violence which have arisen in them; and they do not tolerate, they reject, discard, destroy, disperse whatever evil and unwholesome thoughts which have arisen in them. Now, if there
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are any troubles, distresses, and vexations for a person when they do not disperse any of these, those troubles, distresses and vexations are not for them when they disperse these in this manner. These are called the anxieties and troubles to be got rid of by dispersal. Followers, what are the anxieties and troubles to be got rid of by development? Here, a follower, reflecting wisely, develops Mindfulness, a Factor of Enlightenment associated with detachment, with dispassion, with cessation, maturing into renunciation; reflecting wisely, they develop the Investigation of Mental Objects, a Factor of Enlightenment associated with detachment, with dispassion, with cessation, maturing into renunciation; reflecting wisely, they develop Energy, a Factor of Enlightenment associated with detachment, with dispassion, with cessation, maturing into renunciation; reflecting wisely, they develop Joy, a Factor of Enlightenment associated with detachment, with dispassion, with cessation, maturing into renunciation; reflecting wisely, they develop Tranquillity, a Factor of Enlightenment associated with detachment, with dispassion, with cessation, maturing into renunciation; reflecting wisely, they develop Concentration, a Factor of Enlightenment associated with detachment, with dispassion, with cessation, maturing into renunciation; and reflecting wisely, they develop Equanimity, a Factor of Enlightenment associated with detachment, with dispassion, with cessation, maturing into renunciation. Now, if there are any troubles, distresses and vexations for a person when they do not develop any of these, those troubles, distresses and vexations are not for them when they develop these in this manner. These are called the anxieties and troubles to be got rid of by development. Followers, a follower in whom: the anxieties and troubles to be got rid of by insight have been got rid of by insight; the anxieties and troubles to be got rid of by restraint have been got rid of by restraint;
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the anxieties and troubles to be got rid of by use have been got rid of by use; the anxieties and troubles to be got rid of by endurance have been got rid of by endurance; the anxieties and troubles to be got rid of by avoidance have been got rid of by avoidance; the anxieties and troubles to be got rid of by dispersal have been got rid of by dispersal; and the anxieties and troubles to be got rid of by development have been got rid of by development; Then, it is this follower who is said to have restrained all anxieties and troubles; they have cut off craving, struck off their fetters, and by fathoming false pride, they have put an end to suffering. Thus spoke the Blessed One. The disciples were satisfied and delighted in the Blessed Ones words. Majjhima Nikaya 2

Note There is disagreement among translators regarding the word asava as used in the Pali text of this Sutta. As to my general agreement with Venerable Dr. Rahulas translation of asava compared to other translations, I add his footnote: The term asava in this Sutta has wider senses than its usual psychological and ethical meanings such as influx, outflow, defilement, impurity. It is here used figuratively and embraces both psychological cares and physical troubles and difficulties as can be seen in the sequel. Comments by the editor
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Does this Sutta cover enough for you? Deep and broad, this Sutta covers, in general, all of the anxieties and troubles we have to work with. It can be interesting to compare this teaching with the first Sutta in this book, Advice to Rahula at Ambalatthika. I mentioned earlier how simple the first Sutta was. This Sutta is not as simple, which is why it is near the end of this book! Yet again it is teaching us to reflect wisely for a person who reflects wisely, anxieties and troubles which have not yet arisen do not arise, and in addition, those already arisen disappear. Again and again, we are being taught in the teachings of the Buddha to examine our actions, speech and thoughts. How can we develop Right Understanding, Right Thought, Right Speech or Right anything if we do not reflect on what we are doing? Is it beneficial? Is it not? For me? For others? Now? Or in the future? I do not think I have to encourage you to reread this Sutta. Because this type of Sutta calls us to reread it again and again. This is so we can go deeper; go deeper into understanding it. This Sutta also encourages us to learn more. Mentioned here are the Four Requisites, The Seven Factors of Enlightenment, The Six Sense Doors, wrong thoughts, wrong questions and more. Hidden in this teaching is also the Four Great Efforts which serve as a substantial basis for The Getting Rid of All Anxieties and Troubles: The effort to let go, The effort to prevent, The effort to develop, And the effort to maintain.

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Devaduta Sutta
The Divine Messengers
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas Grove, Anathapindikas Monastery. There he addressed the disciples thus, Followers. Venerable Sir, they replied. The Blessed One spoke as follows: Followers, suppose there were two houses with doors, and a person with good sight, standing there between them, saw people going in and coming out and passing to and fro. So too, with the divine eye, which is purified and surpasses the human eye, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understand how beings pass on according to their actions thus: These worthy beings who were well-conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right views in their actions, on the dissolution of the body, after death, have reappeared in a happy destination, even in the heavenly world. Or these worthy beings who were well-conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right views in their actions, on the dissolution of the body, after death, have reappeared among human beings. But these beings who were ill-conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong views in their actions, on the dissolution of the body, after death, have reappeared in the realm of ghosts. Or these beings who were ill-conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong views in their actions, on the dissolution of the body, after death, have reappeared in the animal world. Or these beings who were ill-conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong views in their actions, on the dissolution of the body, after
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death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. Now the wardens of hell seize such [an ill-conducted] being by the arms and present them to King Yama23, saying, Sire, this person has ill-treated their mother, ill-treated their father, ill-treated recluses, ill-treated brahmins; they have had no respect for the elders of their clan. Let the king order their punishment. Then King Yama presses and questions and cross-questions this person about the first divine messenger, Good person, did you not see the first divine messengers appearance in the world? They reply, I did not, Venerable Sir. Then King Yama says, Good person, have you never seen in the world a young tender infant lying prone, fouled in their own excrement and urine? They reply, I have, Venerable Sir. Then King Yama says, Good person, did it never occur to you an intelligent and mature person I, too, am subject to birth, I am not exempt from birth; surely I had better do good by body, speech, and mind? They reply, I was unable, Venerable Sir, I was negligent. Then King Yama says, Good person, through negligence you have failed to do good by body, speech, and mind. Certainly you will be dealt with according to your negligence. But this evil action of yours was not done by your mother or your father, or by your brother or your sister, or by your friends and companions, or by your kinsmen and relatives, or by recluses and brahmins, or by gods: this evil action was done by you, yourself, and you, yourself will experience its result. Then, after pressing and questioning and cross-questioning them about the first divine messenger, King Yama presses and questions and cross-questions them about the second divine messenger, Good person, did you not see the second divine messengers appearance in the world? They reply, I did not, Venerable Sir. Then King Yama says, Good person, have you never seen in the world a man or a woman at eighty, ninety, or a hundred years, aged, as crooked as a roof bracket, doubled up, supported by a walking stick, tottering, frail, youth gone, teeth
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King Yama: the king of hell 163

broken, gray-haired, scanty-haired, bald, wrinkled, and with limbs all blotchy? They reply, I have, Venerable Sir. Then King Yama says, Good person, did it never occur to you an intelligent and mature person I, too, am subject to aging, I am not exempt from aging; surely I had better do good by body, speech, and mind? They reply, I was unable, Venerable Sir, I was negligent. Then King Yama says, Good person, through negligence you have failed to do good by body, speech, and mind. Certainly you will be dealt with according to your negligence. But this evil action of yours was not done by your mother or your father, or by your brother or your sister, or by your friends and companions, or by your kinsmen and relatives, or by recluses and brahmins, or by gods: this evil action was done by you, yourself, and you, yourself will experience its result. Then, after pressing and questioning and cross-questioning them about the second divine messenger, King Yama presses and questions and cross-questions them about the third divine messenger, Good person, did you not see the third divine messengers appearance in the world? They reply, I did not, Venerable Sir. Then King Yama says, Good person, have you never seen in the world a man or a woman afflicted, suffering, and gravely ill, lying fouled in their own excrement and urine, lifted up by some and set down by others? They reply, I have, Venerable Sir. Then King Yama says, Good person, did it never occur to you an intelligent and mature person I, too, am subject to sickness, I am not exempt from sickness; surely I had better do good by body, speech, and mind? They reply, I was unable, Venerable Sir, I was negligent. Then King Yama says, Good person, through negligence you have failed to do good by body, speech, and mind. Certainly you will be dealt with according to your negligence. But this evil action of yours was not done by your mother or your father, or by your brother or your sister, or by your friends and companions, or by your kinsmen and relatives, or by recluses and brahmins, or by gods: this evil action was done by you, yourself, and you, yourself will experience its result.
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Then, after pressing and questioning and cross-questioning them about the third divine messenger, King Yama presses and questions and cross-questions them about the fourth divine messenger, Good person, did you not see the fourth divine messengers appearance in the world? They reply, I did not, Venerable Sir. Then King Yama says, Good person, have you never seen in the world, when a robber is caught, kings have many kinds of tortures inflicted on them: having them flogged with whips, beaten with canes, beaten with clubs; having their hands cut off, their feet cut off, their hands and feet cut off; their ears cut off, their nose cut off, their ears and nose cut off; having them subjected to the porridge pot, to the polished-shell shave, to the Rahus mouth, to the fiery wreath, to the flaming hand, to the blades of grass, to the bark dress, to the antelope, to the meat hooks, to the coins, to the lye pickling, to the pivoting pin, to the rolledup palliasse; and having them splashed with boiling oil, and having them thrown to be devoured by dogs, and having them impaled alive on stakes, and having their head cut off with a sword? They reply, I have, Venerable Sir. Then King Yama says, Good person, did it never occur to you an intelligent and mature person Those who do evil actions have such tortures of various kinds inflicted on them here and now; so what in the hereafter? Surely I had better do good by body, speech, and mind? They reply, I was unable, Venerable Sir, I was negligent. Then King Yama says, Good person, through negligence you have failed to do good by body, speech, and mind. Certainly you will be dealt with according to your negligence. But this evil action of yours was not done by your mother or your father, or by your brother or your sister, or by your friends and companions, or by your kinsmen and relatives, or by recluses and brahmins, or by gods: this evil action was done by you, yourself, and you, yourself will experience its result. Then, after pressing and questioning and cross-questioning them about the fourth divine messenger, King Yama presses and questions and cross-questions them about the fifth divine messenger, Good person, did you not see the fifth divine messengers appearance in the world? They reply, I did not, Venerable Sir. Then King Yama says, Good person, have you
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never seen in the world a man or a woman one-day dead, twodays dead, three-days dead, bloated, livid, and oozing with matter? They reply, I have, Venerable Sir. Then King Yama says, Good person, did it never occur to you an intelligent and mature person I, too, am subject to death, I am not exempt from death; surely I had better do good by body, speech, and mind? They reply, I was unable, Venerable Sir, I was negligent. Then King Yama says, Good person, through negligence you have failed to do good by body, speech, and mind. Certainly you will be dealt with according to your negligence. But this evil action of yours was not done by your mother or your father, or by your brother or your sister, or by your friends and companions, or by your kinsmen and relatives, or by recluses and brahmins, or by gods: this evil action was done by you, yourself, and you, yourself will experience its result. Then, after pressing and questioning and cross-questioning them about the fifth divine messenger, King Yama is silent. Now the wardens of hell torture them with the five-fold transfixing. They drive a red-hot iron stake through one hand, they drive a red-hot iron stake through the other hand, they drive a redhot iron stake through one foot, they drive a red-hot iron stake through the other foot, and they drive a red-hot iron stake through their belly. There this person feels painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Next the wardens of hell throw them down and pare them with axes. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Next the wardens of hell set them with their feet up and their head down and pare them with adzes. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Next the wardens of hell harness them to a chariot and drive them back and forth across burning ground, blazing and glowing. There they feel painful, racking, piercing feelings. Yet so
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long as their evil actions have not exhausted their results, they do not die. Next the wardens of hell make them climb up and down a great mound of burning coals, blazing and glowing. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Next the wardens of hell take them feet up and head down and plunge them into a red-hot metal cauldron, burning, blazing, and glowing. They are cooked there in a swirl of froth. And as they are being cooked there in a swirl of froth, they are swept up, down and across. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Next the wardens of hell throw them into the Great Hell. Now as to that Great Hell, followers: It has four corners and is built With four doors, one set in each side, Walled up with iron all around And shut in with an iron roof. Its floor as well is made of iron And heated till it glows with fire. The range is a full hundred leagues Which it covers all-pervasively. Now the flames that surge out from the Great Hells eastern wall dash against its western wall. The flames that surge out from its western wall dash against its eastern wall. The flames that surge out from its northern wall dash against its southern wall. The flames that surge out from its southern wall dash against its northern wall. The flames that dash out from the bottom dash against the top. And the flames that surge out from the top dash against the bottom. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Some time or other, followers, at the end of a long period, there comes an occasion when the Great Hells eastern door is
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opened. They run quickly toward it. As their foot touches the floor, their outer skin burns, their inner skin burns, their flesh burns, their sinews burn, their bones turn to smoke; and it is the same when their foot is uplifted. When at long last they reach the door, it is then shut. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Some time or other, at the end of a long period, there comes an occasion when the Great Hells western door is opened. They run quickly toward it. As their foot touches the floor, their outer skin burns, their inner skin burns, their flesh burns, their sinews burn, their bones turn to smoke; and it is the same when their foot is uplifted. When at long last they reach the door, it is then shut. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Some time or other, at the end of a long period, there comes an occasion when the Great Hells northern door is opened. They run quickly toward it. As their foot touches the floor, their outer skin burns, their inner skin burns, their flesh burns, their sinews burn, their bones turn to smoke; and it is the same when their foot is uplifted. When at long last they reach the door, it is then shut. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Some time or other, at the end of a long period, there comes an occasion when the Great Hells southern door is opened. They run quickly toward it. As their foot touches the floor, their outer skin burns, their inner skin burns, their flesh burns, their sinews burn, their bones turn to smoke; and it is the same when their foot is uplifted. When at long last they reach the door, it is then shut. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Some time or other, at the end of a long period, there comes an occasion when the Great Hells eastern door is opened again. They run quickly toward it. As their foot touches the floor, their outer skin burns, their inner skin burns, their flesh burns, their sinews burn, their bones turn to smoke; and it is the same when their foot is uplifted. They come out by that door.
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Immediately next to the Great Hell is the vast Hell of Excrement. They fall into that. In the Hell of Excrement, needlemouthed creatures bore through their outer skin and bore through their inner skin and bore through their flesh and bore through their sinews and bore through their bones and devour their marrow. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Immediately next to the Hell of Excrement is the vast Hell of Hot Embers. They fall into that. In the Hell of Hot Embers, they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Immediately next to the Hell of Hot Embers is the vast Wood of Simbali Trees, a league high, bristling with thorns sixteen finger-breadths long, burning, blazing, and glowing. They go into that. In the Wood of Simbali Trees, they are made to climb up and down those trees. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Immediately next to the Wood of Simbali Trees is a vast Wood of Sword-Leaf Trees. They go into that. In the Wood of Sword-Leaf Trees, the leaves, stirred by the wind, cut off their hands and cut off their feet and cut off their hands and feet; they cut off their ears and cut off their nose and cut off their ears and nose. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Immediately next to the Wood of Sword-Leaf Trees is a great River of Caustic Water. They fall into that. In the River of Caustic Water, they are swept upstream and they are swept downstream and they are swept upstream and downstream. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Next the wardens of hell pull them out with a hook, and setting them on the ground, they ask them, Good person, what do you want? They reply, I am hungry, Venerable Sirs. Then the wardens of hell pry open their mouth with red-hot iron tongs, burning, blazing, and glowing, and the wardens throw into their mouth a red-hot metal ball, burning, blazing, and glowing. It burns
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their lips, it burns their mouth, it burns their throat, it burns their stomach, and it passes out below carrying with it their large and small intestines. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Next the wardens of hell ask, Good person, what do you want? They reply, I am thirsty, Venerable Sirs. Then the wardens of hell pry open their mouth with red-hot iron tongs, burning, blazing, and glowing, and the wardens pour into their mouth molten copper, burning, blazing, and glowing. It burns their lips, it burns their mouth, it burns their throat, it burns their stomach, and it passes out below carrying with it their large and small intestines. There they feel painful, racking, piercing feelings. Yet so long as their evil actions have not exhausted their results, they do not die. Then the wardens of hell throw them back again into the Great Hell. It has happened that King Yama thought, Those in the world who do evil, unwholesome actions do indeed have all these many kinds of tortures inflicted on them. Oh, that I might attain the human state, that a Tathagata, accomplished and fully enlightened, might appear in the world, that I might wait on that Blessed One, that the Blessed One might teach me the Dhamma, and that I might come to understand that Blessed Ones Dhamma. Followers, I tell you this not as something I heard from another. I tell you this as something that I have actually known, seen, and discovered by myself. That is what the Blessed One said. When he had said that, the Blessed One said further: Though warned by the divine messengers, Full many are the negligent, And people may sorrow long indeed Once gone down to the lower world. But when by the divine messengers, Good people here in this life are warned, They do not dwell in ignorance
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But practice well the noble Dhamma. Clinging they look upon with fear For it produces birth and death; And by not clinging they are freed In the destruction of birth and death. They dwell in bliss, for they are safe And reach Nibbana here and now. They are beyond all fear and hate; They have escaped all suffering.

Majjhima Nikaya 130

Comments by the editor Well, as I said in the introduction, very interesting to think about! Again, as with rebirth, we do not have to believe in Hell realms in order to practice, but to consider them as possibilities sure can help! Let us do as much goodness and purifying as we can so we can be happier and more peaceful now, and to protect us in the future from such realms, should they exist. Let us heed the teachings of our divine messengers.

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Cularahulovada Sutta
The Shorter Discourse of Advice to Rahula
Thus have I heard: At one time the Blessed One was staying at Savatthi in Jetas Grove, Anathapindikas Monastery. Then, while the Blessed One was alone in meditation, the thought arose in his mind thus, The states that ripen in deliverance have ripened in Rahula. Suppose I were to lead him on further to full enlightenment. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Savatthi for alms. When he had walked for alms in Savatthi and had returned from his almsround, he took his meal. After his meal he addressed the Venerable Rahula thus: Take your sitting cloth with you, Rahula; let us go to the Blind Mens Grove to pass the day. Yes, Venerable Sir, Venerable Rahula replied, and taking his sitting cloth with him, he followed close behind the Blessed One. On that occasion many thousands of deities24 followed the Blessed One, thinking, Today the Blessed One will lead the Venerable Rahula further to full enlightenment. Then the Blessed One went into the Blind Mens Grove and sat down at the root of a certain tree where a seat had been made ready. Venerable Rahula paid homage to the Blessed One and sat down at one side. The Blessed One then said to Venerable Rahula: Rahula, what do you think; are the eyes permanent or impermanent? Impermanent, Venerable Sir.

Deity: A being who lives in the heaven realms. They are said to be usually invisible to humans. 172

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Is that, which is impermanent, of the nature of Dukkha or Sukkha25? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha, and subject to change, fit to be regarded thus, This is mine, this I am, this is my Self26? No, Venerable Sir. Rahula, what do you think; are forms permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is eye-consciousness permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is eye-contact permanent or impermanent?
Sukkha: Often translated as happiness or pleasant and considered the opposite of Dukkha. The word atta is used in the Pali text. In general, this word is interpreted to mean a permanent, everlasting self or soul. 173
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Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are any feeling, any perception, any mental formation, and any consciousness that arise with eyecontact as condition, permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are the ears permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are sounds permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha?
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Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is ear-consciousness permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is ear-contact permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are any feeling, any perception, any mental formation, and any consciousness that arise with earcontact as condition, permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir.

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Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is the nose permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are odors permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is nose-consciousness permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir.
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Rahula, what do you think; is nose-contact permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are any feeling, any perception, any mental formation, and any consciousness that arise with nosecontact as condition, permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is the tongue permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are flavors permanent or impermanent? Impermanent, Venerable Sir.
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Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is tongue-consciousness permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is tongue-contact permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are any feeling, any perception, any mental formation, and any consciousness that arise with tongue-contact as condition, permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir.
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Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is the body permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are bodily feelings permanent or impermanent? Impermanent, Venerable Sir. Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is body-consciousness permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self?
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No, Venerable Sir. Rahula, what do you think; is body-contact permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are any feeling, any perception, any mental formation, and any consciousness that arise with bodycontact as condition, permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is the mind permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are mind-objects permanent or impermanent?
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Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is mind-consciousness permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; is mind-contact permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha? Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Rahula, what do you think; are any feeling, any perception, any mental formation, and any consciousness that arise with mindcontact as condition, permanent or impermanent? Impermanent, Venerable Sir. Is that, which is impermanent, of the nature of Dukkha or Sukkha?
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Dukkha, Venerable Sir. Is that, which is impermanent, Dukkha and subject to change fit to be regarded thus, This is mine, this I am, this is my Self? No, Venerable Sir. Seeing thus, Rahula, a well-taught noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and disenchanted with any feeling, any perception, any mental formation, and any consciousness that arise with eye-contact as condition. Seeing thus, Rahula, a well-taught noble disciple becomes disenchanted with the ears, disenchanted with sounds, disenchanted with ear-consciousness, disenchanted with earcontact, and disenchanted with any feeling, any perception, any mental formation, and any consciousness that arise with ear-contact as condition. Seeing thus, Rahula, a well-taught noble disciple becomes disenchanted with the nose, disenchanted with odors, disenchanted with nose-consciousness, disenchanted with nose-contact, and disenchanted with any feeling, any perception, any mental formation, and any consciousness that arise with nose-contact as condition. Seeing thus, Rahula, a well-taught noble disciple becomes disenchanted with the tongue, disenchanted with flavors, disenchanted with tongue-consciousness, disenchanted with tongue-contact, and disenchanted with any feeling, any perception, any mental formation, and any consciousness that arise with tongue-contact as condition. Seeing thus, Rahula, a well-taught noble disciple becomes disenchanted with the body, disenchanted with bodily feelings, disenchanted with body-consciousness, disenchanted with bodycontact, and disenchanted with any feeling, any perception, any mental formation, and any consciousness that arise with bodycontact as condition.
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Seeing thus, Rahula, a well-taught noble disciple becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mindcontact, and disenchanted with any feeling, any perception, any mental formation, and any consciousness that arise with mindcontact as condition. Being disenchanted, they become dispassionate. Through dispassion [their mind] is liberated. When it is liberated there comes the knowledge, It is liberated. They understand, Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. Thus spoke the Blessed One. Venerable Rahula was satisfied and delighted in the Blessed Ones words. Now while this discourse was being spoken, through not clinging, Venerable Rahulas mind was fully enlightened. And in those many thousands of deities, there arose the spotless immaculate vision of the Dhamma, All that is subject to arising is subject to cessation.

Majjhima Nikaya 147

Comments by the editor Well, some of you may have been waiting for this one; finally someone gets fully enlightened! And thousands of others become partly enlightened. After all, that is the goal of Theravadin Buddhism. Here is the Venerable Rahula, the Buddhas son, said to be twenty years old at this time. Do you feel part of his life? After all you were with him when he was seven getting very early teachings, when he was eighteen getting deeper teachings and now with him getting teachings that helped him to be fully purified.
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You might notice also that the Buddha questions Venerable Rahula about whether he can consider things as This is mine, this I am, this is my Self. These are similar teachings to what the Buddha taught him when he was eighteen. This Sutta illustrates a question/answer format. Only at the end does the Buddha make statements. Up to that point he is asking Venerable Rahula over and over about what he thinks, himself, is a proper answer, in line with reality. Perhaps one day, each of us will see things as they are in line with reality, and become children of the Buddha.

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Final Comments
The Buddha, Venerable Rahula, Prince Abhaya, Queen Mallika, Brahmin Canki and more have greeted you in these Twenty Suttas. Welcome, this is an introduction to the Pali Canon, the Theravadin Buddhist Scriptures. There are hundreds of more Suttas waiting to be read. Studying the scriptures can be a journey into deeper learning, deeper understanding. But do keep in mind, scriptural study is not the same as experiential understanding. Just like reading a travel guide book is not the same as the actual journey. The scriptures can be an aid, like the travel book, but it is important to realize that a travel book is not the same as an experienced human guide. If we do have a good Kalyanamitta, a good, wise, spiritual friend, they can often give us more clarity on the words we read, more personal guidance for our own specific problems, and helpful tips which the books do not cover. In Twenty Suttas you have been exposed to a fairly broad range of the Buddhas teachings, as I mentioned in the introduction. Many of the awaiting Suttas will be similar in style to these twenty. There will also be many Suttas with more information regarding both the meditation practice and Buddhist theory. There are stories of the Buddhas past lives and future predictions. And, of course, there are many in which more people became enlightened. As well, be aware that there may be many Suttas which are hard to understand. Keep in mind, just as mathematics has many levels, so too, Buddhist teachings have many levels. Try not to overwhelm yourself with information which may not be appropriate or beneficial. As the Buddha is recorded in Prince Abhayas Sutta, he knew the proper time for his teachings. When we read the scriptures, we do not have the Buddha telling us which one is most appropriate to read next! In my short comments at the end of each Sutta, I have tried to point out some of the general teachings and/or some minor parts (though significant in their own). My purpose was not to try to explain the Sutta, but to help you view the Sutta. This is important
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for further study. From my own experience, in my first reading rarely, if ever, did I see all that was contained within the Sutta. But by reading Suttas again and again, over and over, and getting advice on how to view certain parts, I have seen my understanding grow. You may have also noticed that I frequently mentioned parts of the teachings, yet did not explain them fully, if at all teachings such as; The Four Great Efforts, The Brahma Viharas, The Two Virtues that Protect the World, and others. This is because it was not the purpose of this book to explain the teachings in depth. Yet by mentioning these various teachings, I felt this would help you to have more ideas of other topics to investigate and learn more about later. As well, by pointing them out in some Suttas, this may help you to see them more often in other Suttas. It can also be helpful to know that there may be some mistakes in some Suttas and/or in the translations of the Suttas. Historians, scholars and experienced meditators tend to feel this is true, but usually just in minor instances. After over 2,500 years, passing these teachings from one generation to the next, we can expect some mishaps along the way. To illustrate this, I would like to give you a couple of examples, and in this way it may help you in further readings. Regarding the first example, I personally got into an interesting debate over this point with another experienced meditator some years ago. It occurs in the Satipatthana Sutta. In the section concerning the thirty-two parts of the body, I have written, a follower reflects on this very body enveloped by the skin and full of various kinds of matter. Well, various kinds of matter are not the words of any translator I have ever read. Other words used for this are: manifold impurity, unclean, loathsome, etc. So, why, if all of the translators agreed in general, did I change these words to a neutral phrase, various kinds of matter? There are a number of different reasons. What is the analogy that is used by the Buddha to explain the way we are to reflect on this very body? Just as if there were a doubled-mouthed provision bag full of various kinds of grain such as hill paddy, paddy, green gram,
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cow-peas, sesame, and husked rice, and a person with sound eyes, having opened that bag, were to take stock of the contents thus, This is hill paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice. If we look inside this provision bag, do we see impure paddy, green gram, sesame, etc.? Is it loathsome to look at? Are we repulsed? No, we just see things for exactly what they are; This is hill paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice. If we are simply being objective, we are not repulsed with aversion and likewise we are not caught up with desire towards the paddy, green gram, etc. We just see these things for exactly what they are. The thirty-two parts of the body reflection is often used to try to bring up aversion towards the body, trying to help, in particular, ordained monks and nuns lessen their sensual desires towards others bodies. Although it may help some people in this way, developing aversion is not in line with the Buddhas analogy. Thus, it appears to some, that there may well be an error in many recordings of this Sutta. It can also be of value to note that eyes are not listed. This is significant as the eyes are one of the major parts of the body that cause attraction. The Pali phrase, Sila, Samadhi, Panna is another area of the scriptures where translators do not agree. This phrase refers to the Noble Eightfold Path being divided into three sections. Often it is being translated into Morality, Concentration, Wisdom. Using the word Concentration, though, can be very misleading and could bring about confusion and many wrong views in many meditators. A very famous Thai Scholar Monk, named, Phra Prayut Pahyutto, has used the phrase, Mental Discipline for the translation of Samadhi here. It is helpful to mention that Phra Prayut Pahyutto speaks very good English, having taught in University in the United States. He is recognized as one of the top scholars (if not the top scholar) alive today in Thailand. One of his books is so respected that it is almost like a Bible for Thais to help them understand the teachings. The confusion over using the word Concentration for translating Samadhi seems to come from translating the eighth part
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of the Noble Eightfold Path, Samma Samadhi. This is usually translated as Right Concentration. Thus because the word Samadhi is used again in Sila, Samadhi, Panna, most translators again use the word Concentration. But since this Samadhi includes Right Effort (Samma Vayamo), Right Mindfulness (Samma Sati) and Right Concentration, to use the word Concentration again to include Effort, Mindfulness and Concentration does not seem to be correct. Thus I personally agree with Phra Prayut Pahyuttos usage of the phrase Mental Discipline. Again, as I have written above, I mentioned these possible mishaps to help you with reading the Suttas. After over 2,500 years, passing these teachings from one generation to the next, there may be mistakes and it is important to look more deeply into the meaning of the teachings and not just at the written words. I would also like to mention a few words about Thus have I heard. You may have noticed that this sentence started most of these Suttas. As I understand, it is recorded that whenever a Sutta begins in this way, it was the Venerable Ananda who first spoke it at the gathering of 500 Arahants who came together and organized the scriptures soon after the Buddha died. As personal attendant to the Buddha for many years, he would memorize each teaching he heard. We can be very thankful to Venerable Ananda and his wonderful memory. As well, it is very helpful to note that in saying Thus have I heard, he follows the Buddhas advice to young Bharadvaja on how to preserve truth. Even Thus have I heard, though, may not be the correct translation all the times. This is exemplified in the Bahitika Sutta, which is a story about the Venerable Ananda, himself. To say Thus have I heard when someone is telling their own stories is not normal English. The Suttas are just part of the Theravadin Buddhist Scriptures. There are two other sections. One is the Vinaya which has to do with the original monks and nuns rules. The other is the Abhidhamma, though there is not total agreement on whether the Abhidhamma is original teachings from the Buddha. It deals with many philosophical and psychological aspects of the teachings.
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Besides the Pali Canon with three sections, there are also The Commentaries, said to have been written by enlightened disciples, some hundreds of years after the Buddhas death. These are often valuable in elaborating on some of the basic teachings, yet some can also be similar to the Abhidhamma, with many philosophical and psychological aspects. As well, we now have modern commentary type writings in which many scholars have been attempting to interpret the scriptures, though many of these writings can be quite misleading and confusing. So... there are hundreds, if not thousands, of books about Buddhism which are available. The scriptures themselves can include dozens of books. The two Thai versions of the Scriptures we have here contain 79 and 100 books! Though, as I mentioned earlier, I would first advise you to read two different biographies of the Buddha, before diving into all of the others. I also wish to advise you to develop a balanced meditation practice on a practical, experiential level. Books can be fascinating and absorbing, yet many people can forget about doing the actual work, instead just reading about it! In order to find deeper happiness, we need to know how to apply our intellectual learning. I would like to again mention that Twenty Suttas is not a direct translation of the Pali Canon. As I mentioned in the introduction, I have compared other scholars works in order to prepare this book with the intention of helping new and experienced meditators with their desire to read the scriptures. I wish to apologize if any of my editing and comments are in any way detrimental to the actual meaning and intention of the Suttas. If anyone finds something which they think needs correction, please write me about it. Best wishes to all of you in continuing on with your mental development/meditation practice and your study of the Theravadin Buddhist Pali Canon. It is a wonderful collection of many, very valuable teachings; teachings which can help us find deeper peace, contentment and compassionate understanding of life.

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Bibliography
The Middle Length Sayings, Vol. I, I. B. Horner, Pali Text Society, London, 1976. The Middle Length Sayings, Vol. II, I. B. Horner, Pali Text Society, London, 1975. The Middle Length Sayings, Vol. III, I. B. Horner, Pali Text Society, London, 1967. Gradual Sayings, Vol. I, F. L. Woodward, Pali Text Society, London, 1989. Gradual Sayings, Vol. II, F. L. Woodward, Pali Text Society, London, 1982. The Book of the Kindred Sayings, Part II, Mrs. Rhys Davids, Pali Text Society, London, 1982. Dictionary of Buddhism, Phra Prayut Pahyutto, Dahn Sutta Printing, Bangkok 2528/1985. A Treasury of the Buddhas Words, Venerable Nyanamoli Thera and Phra Khantipalo, Mahamakut Rajavidyalaya Press, Bangkok, 1977. The Middle Length Discourses of the Buddha, Bhikkhu Nanamoli and Bhikkhu Bodhi, Buddhist Publication Society, Kandy, Sri Lanka, 1995. What the Buddha Taught, Venerable Dr. W. Rahula, Haw Trai Foundation, Bangkok, 1990. Thus Have I Heard: The Long Discourses of the Buddha, Maurice Walshe, Wisdom Publications, London, 1987. The Foundations of Mindfulness: Satipatthana Sutta, Nyanasatta Thera, Buddhist Publication Society, Kandy, Sri Lanka, 1982. Kalama Sutta, Soma Thera, Buddhist Publication Society, Kandy, Sri Lanka, 1981. A Criterion of True Religion, Phra Khantipalo, Mahamakut Rajavidyalaya Press, Bangkok, 1986.
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Anguttara Nikaya part I, Nyanaponika Thera, Buddhist Publication Society, Kandy, Sri Lanka, 1981. The Buddhas Words on Kamma: Four Discourses from the Middle Length Collection, Phra Khantipalo, Buddhist Publication Society, Kandy, Sri Lanka,1993. A Handful of Leaves: Readings in Theravada Buddhism, CDROM v1.0, 1998, which contains translations from many translators including: I.B. Horner, Bhikkhu Nanamoli, Nyanaponika Thera, Phra Khantipalo, Bhikkhu Bodhi, Thanissaro Bhikkhu and others. Sri Lanka Buddha Jayanti Tripitaka Series, internet file published under the patronage of the Sri Lanka Government, last modified on 20-12-1995, International Buddhist Research and Information Center, Colombo, Sri Lanka. Thai Buddhist Scriptures, The Department of Religion, Bangkok, 1957. Thai Buddhist Scriptures, Dhammapukdee Publishing House, Bangkok, 1984. German Translations of the Pali Canon, <www.palikanon.com>

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Glossary
Arahant: A fully enlightened being; free of all greed, aversion and ignorance of reality. Arahantship: The state of full enlightenment. Bhikkhu: Generally today it is used as a title for a monk. Brahma: Within the Buddhist view of the Universe, the Brahmas are considered, in general, to be the highest gods. Deity: A being who lives in the heaven realms. They are usually invisible to humans. Dhamma: When spelled with a capital D, it means the Truth and/or the teachings which will lead one to realize the truth. Discipline: In Pali Vinaya. The rules and guidelines set down by the Buddha for his monks and nuns. Dukkha: Unsatisfactoriness. Eight worldly conditions: Praise & blame, fame & obscurity, pleasure & pain, gain & loss. Faith: see Saddha. King Yama: The king of hell. Mara: A name used to signify the personification of our ignorance. Or, seemingly, at times to signify someone who is being controlled by their own ignorance and causing harm to others. Metta: One of the four Sublime States. The other three are Compassion, Sympathetic Joy and Equanimity. There is disagreement as to a single English word to use in translation. One interpretation is: Compassion and Lovingkindness supported and balanced by Equanimity. Nibbana: Enlightenment. Noble Ones: All people who have obtained partial or full enlightenment. Non-returning: In Pali Anagami. This state is the third level of enlightenment. Theravadin Buddhism teaches that there are
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four levels of enlightenment. In this state there is no longer any sensual desire or aversion, yet still degrees of conceit and ignorance. Recluses and brahmins: In general, this term refers to higher spiritual practitioners, and especially those who are in a position to teach others. Brahmins, in particular, were the acknowledged spiritual caste at that time in India. In many Suttas, I used the words, monks and other religious teachers instead of recluses and brahmins. Saddha: This Pali word is translated into confidence or faith; not a blind faith, but a confidence based faith, in which one believes because one has already tested the methods and has seen that they work. Sangha: This word is used in three ways. The highest Sangha is all those who have attained partial or full enlightenment. The second is all ordained monks, nuns and novices. The third is all Buddhist practitioners. Sukkha: Often translated as happiness or pleasant, and is considered the opposite of Dukkha. Sutta: A discourse or teaching from the Scriptures. Tathagata: A term used to represent the Buddha. Theravadin: Teachings of the Elders, the tradition of Buddhism found predominantly in Thailand, Burma, Sri Lanka, Cambodia and Laos. Uposatha: Moon days; full moon, new moon, first quarter and last quarter.

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