1

TheSuttaNipata
AnAnthology
I.TheSnakeChapter
I.1TheSnake FromtherecordsofvariousearlyBuddhistschools,itwouldappearthattheverses here,likethoseinI.3,wereoriginallyseparatepoems,spokenonseparateoccasions,and thattheyhavebeengatheredtogetherbecausetheysharethesamerefrain. Themonkwhosubdueshisarisenanger as,withherbs,snakevenomonceithasspread, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhohascutoffpassion withoutleavingatrace, ashewould,plungingintoalake,alotus, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhohascutoffcraving withoutleavingatrace, asifhehaddriedupaswiftflowingstream, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhohasdemolishedconceit withoutleavingatrace, asagreatflood,averyweakbridgemadeofreeds, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkseeing instatesofbecoming

2 noessence, ashewould, whensurveyingafigtree, noflowers, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwithnoinneranger, whohasthusgonebeyond becoming&not, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhosediscursivethoughtsaredispersed, welldealtwithinside withoutleavingatrace, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhohasntslippedpastorturnedback, transcendingall thiscomplication, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhohasntslippedpastorturnedback, knowingwithregardtotheworld thatAllthisisunreal, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhohasntslippedpastorturnedback, withoutgreed,asAllthisisunreal, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhohasntslippedpastorturnedback, withoutaversion,asAllthisisunreal, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhohasntslippedpastorturnedback,

3 withoutdelusion,asAllthisisunreal, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkinwhomtherearenoobsessions therootsofunskillfulnesstotallydestroyed sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkinwhomtheresnothingbornofdistress thatwouldleadhimbacktothisshore, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkinwhomtheresnothingbornofdesire thatwouldkeephimboundtobecoming, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin. Themonkwhosabandonedfivehindrances, who,untroubled,unwounded, hascrossedoverdoubt, sloughsoffthenearshore&far asasnake,itsdecrepitoldskin.

I.2DhaniyatheCattleman Dhaniyathecattleman:
1

Thericeiscooked, mymilkingdone. Ilivewithmypeople alongthebanksoftheMahi; myhutisroofed,myfirelit: soifyouwant,raingod, goahead&rain. TheBuddha: Freefromanger,

4 mystubbornnessgone, Iliveforonenight alongthebanksoftheMahi; myhutsroofisopen,myfireout: soifyouwant,raingod, goahead&rain. Dhaniya: Nomosquitoesorgadflies aretobefound. Thecowsrangeinthemarshymeadow wherethegrassesflourish. Theycouldstandtherainifitcame: soifyouwant,raingod, goahead&rain. TheBuddha: Araft,wellmade, hasbeenlashedtogether. Havingcrossedover, gonetothefarshore, Ivesubduedtheflood. Noneedforaraft
5 4 2

istobefound: soifyouwant,raingod, goahead&rain. Dhaniya: Mywifeiscompliant,notcareless, ischarming,haslivedwithmelong. Ihearnoevilaboutheratall: soifyouwant,raingod, goahead&rain. TheBuddha:

5 Mymindiscompliant,released, haslongbeennurtured,welltamed. Noevilistobefoundinme: soifyouwant,raingod, goahead&rain. Dhaniya: Isupportmyselfonmyearnings. Mysonsliveinharmony, freefromdisease. Ihearnoevilaboutthematall: soifyouwant,raingod, goahead&rain. TheBuddha: Iminnoonesemploy, Iwanderthewholeworld onthereward[ofmyAwakening]. Noneedforearnings istobefound: soifyouwant,raingod, goahead&rain. Dhaniya: Therearecows,youngbulls, cowsincalf,&breedingcows, &agreatbull,theleaderoftheherd: soifyouwant,raingod, goahead&rain. TheBuddha: Therearenocows,noyoungbulls, nocowsincalforbreedingcows, nogreatbull,theleaderoftheherd: soifyouwant,raingod,
7 6

6 goahead&rain. Dhaniya: Thestakesaredugin,immovable. Thenewmujagrasshalters,wellwoven, notevenyoungbullscouldbreak: soifyouwant,raingod, goahead&rain. TheBuddha: Havingbrokenmybonds likeagreatbull, likeagreatelephant tearingarottingvine, Ineveragain willlieinthewomb: soifyouwant,raingod, goahead&rain. Thegreatcloudraineddown straightaway, fillingthelowlands&high. Hearingtheraingodpourdown, Dhaniyasaid: Howgreatourgain thatwevegazed ontheBlessedOne! Wegotohim, theOnewithvision, forrefuge. Mayyoubeourteacher,GreatSage. Mywife&Iarecompliant. Letsfollowtheholylife undertheOneWellgone. Gonetothefarshore

7 ofaging&death, letsputanend tosuffering&stress. Mara:

8

Thosewithchildren delight becauseoftheirchildren. Thosewithcattle delight becauseoftheircows. Apersonsdelight comesfromacquisitions, sinceapersonwithnoacquisitions doesntdelight. TheBuddha: Thosewithchildren grieve becauseoftheirchildren. Thosewithcattle grieve becauseoftheircows. Apersonsgrief comesfromacquisitions, sinceapersonwithnoacquisitions doesntgrieve. NOTES 1.DhaniyaGopa:Literally,onewhosewealthisincattle.Accordingtothe Commentary,hisherdconsistedof30,000headofcattle. 2.ThefirstlineintheBuddhasverseplaysonwordsinthefirstlineof Dhaniyas.Freefromanger(akkodhano)playsonriceiscooked (pakkodano);andstubbornness(khilo)playsonmilk(khiro). 3.Openmeanshavingamindnotcoveredorconcealedbycraving, defilement,orignorance.ThisimageisalsousedinUdV.5andSnIV.4.Myfire

8 outreferstothefiresofpassion,aversion,&delusion;birth,aging,&death; sorrow,lamentation,pain,distress,&despair.SeeSNXXXV.28;Iti93;andThe MindLikeFireUnbound. 4.Theraftstandsforthenobleeightfoldpath.Seepassages113and114in TheWingstoAwakening. 5.Asthisversedoesntseemtobeadirectresponsetotheprecedingone, theCommentarysuggeststhatwearemissingpartoftheconversationhere.An alternativepossibilityisthattheBuddhaisengaginginwordplaytheword crossedover(tinna)beingapunonDhaniyasreferencetograss(tina). 6.AccordingtotheCommentary,theBuddhaisnotinanyoneelsesemploy noreveninhisownemployi.e.,heisnotintheemployofcraving. 7.TheBuddhamaybespeakingliterallyherehehasnocattle,sothereisno waythataheavyraincouldcausehimharmbuthemayalsobespeaking metaphorically.SeeSNIV.19andThagI.1. 8.AccordingtotheCommentary,Marasuddenlycomesonthesceneto tryunsuccessfullytopreventDhaniyaandhiswifefromgoingforth.His verseshere,togetherwiththeBuddhasresponse,arealsofoundatSNIV.8. Seealso:SNIV.8;ANIII.35;ANIII.110;ANVII.67;UdII.10;ThigI.1

I.3ARhinoceros Therefraininthissuttaisasubjectofcontroversy.Thetextliterallysays,Wander alonelikeaswordhorn,whichisthePalitermforrhinoceros.Thecommentary, however,insiststhatthisrefersnottotheanimalbuttoitshorn,fortheIndian rhinoceros,unliketheAfrican,hasonlyonehorn.Still,somescholarshavenotedthat whiletheIndianrhinocerosisasolitaryanimal,rhinoceroshornsdontwander,and thatinotherversesinthePalicanon,thephrasewanderaloneliketakesapersonor ananimal,notananimalpart,foritsobject.Thus,forexample,inDhp329(repeated below),oneistoldtowanderalonelikeakingrenouncinghiskingdom,likethe elephantintheMatangawoods,hisherd.Itspossiblethattherhinoceroswaschosen hereasanexampleofsolitarywanderingbothbecauseofitshabitsandbecauseofits unusualsinglehorn.However,inatranslation,itsnecessarytochooseonereading overtheother.Thus,becausewanderinglikearhinocerossoundsmorenaturalthan wanderinglikeahorn,Ihavechosentheformerrendering.Keepinmind,though, thatthesingularityoftherhinoceroshornreinforcestheimage.

9 AsnotedunderI.1,thereisevidencesuggestingthattheversesherewereoriginally separatepoems,composedonseparateoccasions,andthattheyhavebeengathered togetherbecauseoftheircommonrefrain. Renouncingviolence foralllivingbeings, harmingnotevenaone, youwouldnotwishforoffspring, sohowacompanion? Wanderalone likearhinoceros. Forasociableperson thereareallurements; ontheheelsofallurement,thispain. Seeingallurementsdrawback, wanderalone likearhinoceros. Onewhosemind isenmeshedinsympathy forfriends&companions, neglectsthetruegoal. Seeingthisdangerinintimacy, wanderalone likearhinoceros. Likespreadingbamboo, entwined, isconcernforoffspring&spouses. Likeabamboosprout, unentangling, wanderalone likearhinoceros. Asadeerinthewilds, unfettered, goesforforagewhereveritwants: thewiseperson,valuingfreedom, wandersalone

10 likearhinoceros. Inthemidstofcompanions whenstayingathome, whengoingoutwandering youarepreytorequests. Valuingthefreedom thatnooneelsecovets, wanderalone likearhinoceros. Thereissporting&love inthemidstofcompanions, &abundantfondnessforoffspring. Feelingdisgust attheprospectofparting fromthosewhodbedear, wanderalone likearhinoceros. Withoutresistanceinallfourdirections, contentwithwhateveryouget, enduringtroubleswithnodismay, wanderalone likearhinoceros. Theyarehardtoplease, someofthosegoneforth, aswellasthoselivingthehouseholdlife. Sheddingconcern fortheseoffspringofothers, wanderalone likearhinoceros. Cuttingoffthehouseholdersmarks,1 likeakovilaratree thathassheditsleaves, theenlightenedone,cuttingallhouseholdties, wandersalone likearhinoceros.

11 Ifyougainamaturecompanion, afellowtraveler,rightliving&wise, overcomingalldangers gowithhim,gratified, mindful. Ifyoudontgainamaturecompanion, afellowtraveler,rightliving&wise, wanderalone likeakingrenouncinghiskingdom, liketheelephantintheMatangawilds, hisherd. Wepraisecompanionship yes! Thoseonapar,orbetter, shouldbechosenasfriends. Iftheyrenottobefound, livingfaultlessly, wanderalone likearhinoceros. Seeingradiantbraceletsofgold, wellmadebyasmith, clinking,clashing, twoonanarm, wanderalone likearhinoceros, [Thinking:] Inthesameway, ifIweretolivewithanother, therewouldbecarelesstalkorabusive. Seeingthisfuturedanger, wanderalone likearhinoceros. Becausesensualpleasures, elegant,honeyed,&charming, bewitchthemindwiththeirmanifoldforms seeingthisdrawbackinsensualstrands

12 wanderalone likearhinoceros. Calamity,tumor,misfortune, disease,anarrow,adangerforme. Seeingthisdangerinsensualstrands, wanderalone likearhinoceros. Cold&heat,hunger&thirst, wind&sun,horseflies&snakes: enduringallthese,withoutexception, wanderalone likearhinoceros. Asagreatwhiteelephant, withmassiveshoulders, renouncinghisherd, livesinthewildswhereverhewants, wanderalone likearhinoceros. Theresnoway thatonedelightingincompany cantouchevenmomentaryrelease. HeedingtheSolarKinsmanswords, wanderalone likearhinoceros. Transcendingthecontortionofviews, thesurewayattained, thepathgained, [realizing:] Unledbyothers, Ihaveknowledgearisen, wanderalone likearhinoceros. Withnogreed,nodeceit, nothirst,nohypocrisy delusion&blemishes

13 blownaway withnoinclinationsforalltheworld, everyworld, wanderalone likearhinoceros. Avoidtheevilcompanion disregardingthegoal, intentontheoutoftuneway. Donttakeasafriend someoneheedless&hankering. Wanderalone likearhinoceros. Consortwithonewhoislearned, whomaintainstheDhamma, agreat&quickwittedfriend. Knowingthemeanings, subdueyourperplexity, [then]wanderalone likearhinoceros. Freefromlonging,findingnopleasure intheworldssport,love,orsensualbliss, abstainingfromadornment, speakingthetruth, wanderalone likearhinoceros. Abandoningoffspring,spouse, father,mother, riches,grain,relatives, &sensualpleasures altogether, wanderalone likearhinoceros. Thisisabondage,abaitedhook. Thereslittlehappinesshere, nexttonosatisfaction, allthemoresuffering&pain.

14 Knowingthis,circumspect, wanderalone likearhinoceros. Shatteringfetters, likeafishinthewatertearinganet, likeafirenotcomingbacktowhatsburnt, wanderalone likearhinoceros. Eyesdowncast,notfootloose, sensesguarded,withprotectedmind, notoozingnotburningwithlust, wanderalone likearhinoceros. Takingoffthehouseholdersmarks,2 likeacoraltree thathassheditsleaves, goingforthintheochrerobe, wanderalone likearhinoceros. Showingnogreedforflavors,notcareless, goingfromhousetohouseforalms, withmindunenmeshedinthisfamilyorthat, wanderalone likearhinoceros. Abandoningbarrierstoawareness, expellingalldefilementsall nondependent,cuttingaversion, allurement, wanderalone likearhinoceros. Turningyourbackonpleasure&pain, asearlierwithsorrow&joy, attainingpure equanimity, tranquility, wanderalone

15 likearhinoceros. Withpersistencearoused forthehighestgoalsattainment, withmindunsmeared,notlazyinaction, firmineffort,withsteadfastness&strengtharisen, wanderalone likearhinoceros. Notneglectingseclusion,absorption, constantlylivingtheDhamma inlinewiththeDhamma, comprehendingthedanger instatesofbecoming, wanderalone likearhinoceros. Intentontheendingofcraving&heedful, learned,mindful,notmuddled, certainhavingreckonedtheDhamma &striving, wanderalone likearhinoceros. Unstartled, likealionatsounds. Unsnared, likethewindinanet. Unsmeared,likealotusinwater: wanderalone likearhinoceros. Likealionforceful,stronginfang, livingasaconqueror,thekingofbeasts resorttoasolitarydwelling. Wanderalone likearhinoceros. Attherighttimeconsorting withthereleasethroughgoodwill, compassion, appreciation, equanimity,

16 unobstructedbyalltheworld, anyworld, wanderalone likearhinoceros. Havingletgoof passion, aversion, delusion; havingshattered thefetters; undisturbed attheendingoflife, wanderalone likearhinoceros. Peoplefollow&associate foramotive. Friendswithoutamotivethesedays arerare. Theyreshrewdfortheirownends,&impure. Wanderalone likearhinoceros. NOTES 1.Hairandbeard. 2.Layclothing.

I.4TothePlowingBharadvaja IhaveheardthatononeoccasiontheBlessedOnewaslivingamongthe MagadhansatDakkihagiriinthebrahmanvillageofEkanala.Nowatthattime approximately500ofthebrahmanKasi(Plowing)Bharadvajasplowswere yokedatthesowingtime.Then,intheearlymorning,puttingonhislowerrobe andtakinghisbowl&robes,theBlessedOnewenttowhereKasiBharadvaja wasworking.NowatthattimeKasiBharadvajasfooddistributionwas underway.sotheBlessedOnewenttoKasiBharadvajasfooddistributionand, onarrival,stoodtooneside.KasiBharadvajasawtheBlessedOnestandingfor alms,andonseeinghim,saidtohim,I,contemplative,plow&sow.Having

17 plowed&sown,Ieat.You,too,contemplative,shouldplow&sow.Having plowed&sown,you(will)eat. I,too,brahman,plow&sow.Havingplowed&sown,Ieat. But,contemplative,IdontseetheMasterGotamasyokeorplow, plowshare,goad,oroxen,andyettheMasterGotamasaysthis:I,too, brahman,plow&sow.Havingplowed&sown,Ieat. ThentheKasiBharadvajaaddressedtheBlessedOnewithaverse: Youclaimtobeaplowman, butIdontseeyourplowing. Beingasked,tellusaboutyourplowing sothatwemayknowyourplowing. TheBuddha: Convictions myseed, austerity myrain, discernmentmyyoke&plow, conscience mypole, mind myyoketie, mindfulnessmyplowshare&goad. Guardedinbody, guardedinspeech, restrainedintermsofbelly&food, Imaketruthaweedinghook, andcomposuremyunyoking. Persistence,mybeastofburden, bearingmetowardrestfromtheyoke, takesme,withoutturningback, towhere,havinggone, onedoesntgrieve. Thatshowmyplowingisplowed. Ithas asitsfruit thedeathless. Havingplowedthisplowing oneisunyoked

18 fromallsuffering &stress. ThenKasiBharadvaja,havingheapedupmilkriceinalargebronzeserving bowl,offeredittotheBlessedOne,[saying,]MayMasterGotamaeat[this] milkrice.Themasterisaplowman,fortheMasterGotamaplowstheplowing thathasasitsfruitthedeathless. TheBuddha: Whatsbeenchantedoverwithverses shouldntbeeatenbyme. Thatsnotthenature,brahman, ofonewhosseenrightly. Whatsbeenchantedoverwithverses AwakenedOnesreject. Thatbeingtheirnature,brahman, thisistheirwayoflife. Servewithotherfood&drink afullyperfectedgreatseer, hisfermentations ended, hisanxiety stilled, forthatisthefield foronelookingformerit. Thentowhom,MasterGotama,shouldIgivethismilkrice? Brahman,Idontseethatpersoninthisworldwithitsdevas,Maras,& Brahmas,inthisgenerationwithitsroyalty&commonfolkbywhomthismilk rice,havingbeeneaten,wouldberightlydigested,asidefromaTathagataora Tathagatasdisciple.Inthatcase,brahman,throwthemilkriceawayinaplace withoutvegetation,ordumpitinwaterwithnolivingbeings. SoKasiBharadvajadumpedthemilkriceinwaterwithnolivingbeings.And themilkrice,whendroppedinthewater,hissed&sizzled,seethed&steamed. Justasanironballheatedallday,whentossedinthewater,hisses&sizzles, seethes&steams,inthesamewaythemilkrice,whendroppedinthewater, hissed&sizzled,seethed&steamed. ThenKasiBharadvajainawe,hishairstandingonendwenttotheBlessed Oneand,onarrival,throwinghimselfdownwithhisheadattheBlessedOnes

19 feet,saidtohim,Magnificent,MasterGotama!Magnificent!Justasifhewere toplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthe waytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyes couldseeforms,inthesamewayhasMasterGotamathroughmanylinesof reasoningmadetheDhammaclear.IgotoMasterGotamaforrefuge,tothe Dhamma,andtotheCommunityofmonks.MayMasterGotamarememberme asalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife. LetmeobtainthegoingforthinMasterGotamaspresence,letmeobtain admission. ThenthebrahmanKasiBharadvajaobtainedthegoingforthintheBlessed Onespresence,heobtainedadmission.Andnotlongafterhis admissiondwellingalone,secluded,heedful,ardent,&resoluteheinnolong timereached&remainedinthesupremegoalofthecelibatelife,forwhich clansmenrightlygoforthfromhomeintohomelessness,knowing&realizingit forhimselfinthehere&now.Heknew:Birthisended,thecelibatelife fulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.And soVen.Bharadvajabecameanotheroneofthearahants.

I.5Cunda Cundathesmith: Iaskthesageofabundantdiscernment, awakened,lordoftheDhamma,free ofcraving, supreme amongtwoleggedbeings, best ofcharioteers: Howmanycontemplatives arethereintheworld? Pleasetellme. TheBuddha: Fourcontemplatives,Cunda.Thereisntafifth.

20 Beingaskedfacetoface,Illexplain: theVictorofthepath, theteacherofthepath, onewholivesbythepath, &onewhocorruptsthepath. Cunda: WhomdotheAwakened calltheVictorofthepath [&]onewhoisanunequalledteacherofthepath? Tellmetheonewholivesbythepath, andexplaintomeonewhocorruptsthepath. TheBuddha: Hescrossedoverperplexity, hisarrowremoved, delightinginUnbinding,free ofgreed, theleaderoftheworldwithitsdevas: onelikethis theAwakened calltheVictor ofthepath. Hehereknowstheforemostasforemost, whorighthereshows&analyzestheDhamma, thatsage,acutterofdoubtunperturbed: hescalledthesecondofmonks, theteacherofthepath. Mindful,restrained, helivesbythewelltaughtDhammaprinciples, path, associatingwithprincipleswithoutblame: hescalledthethirdofmonks, onewholivesbythepath. Creatingacounterfeit

21 ofthosewithgoodpractices,

selfasserting,acorrupteroffamilies, intrusive, deceitful,unrestrained,chaff, goingaroundindisguise: hesonewhocorruptsthepath. Anyhouseholder,havingferretedtheseout adiscerningdiscipleofthosewhoarenoble knowingtheyarentallthesame, seeingthis,hisconvictionsnotharmed. Forhowcouldthecorruptwiththeun corrupt, theimpurewiththepure, beputonapar? NOTE:1.Acorrupteroffamiliesisamonkwhoingratiateshimselfintoa familysaffectionsbyperformingservicesforthemthatareinappropriatefora monktodo,thusdivertingtheirfaithawayfromthosewholivebytheDhamma andVinaya.Formoreonthisterm,seeTheBuddhistMonasticCode,Sanghadisesa 13. Seealso:DN16;ANX.176

I.8GoodWill Thisistobedonebyoneskilledinaims whowantstobreakthroughtothestateofpeace: Becapable,upright,&straightforward, easytoinstruct,gentle,&notconceited, content&easytosupport, withfewduties,livinglightly, withpeacefulfaculties,masterful, modest,&nogreedforsupporters. Donotdotheslightestthing thatthewisewouldlatercensure. Think:Happy,atrest,

22 mayallbeingsbehappyatheart. Whateverbeingstheremaybe, weakorstrong,withoutexception, long,large, middling,short, subtle,blatant, seen&unseen, near&far, born&seekingbirth: Mayallbeingsbehappyatheart. Letnoonedeceiveanother ordespiseanyoneanywhere, orthroughangerorresistance wishforanothertosuffer. Asamotherwouldriskherlife toprotectherchild,heronlychild, evensoshouldonecultivatealimitlessheart withregardtoallbeings. Withgoodwillfortheentirecosmos, cultivatealimitlessheart: Above,below,&allaround, unobstructed,withouthostilityorhate. Whetherstanding,walking, sitting,orlyingdown, aslongasoneisalert, oneshouldberesolvedonthismindfulness. Thisiscalledasublimeabiding here&now. Nottakenwithviews, butvirtuous&consummateinvision, havingsubdueddesireforsensualpleasures, oneneveragain willlieinthewomb.

23 I.10Alavaka IhaveheardthatononeoccasiontheBlessedOnewasstayingatAlaviinthe hauntoftheAlavakayakkha.ThentheAlavakayakkhawenttotheBlessedOne andonarrivalsaidtohim:Getout,contemplative! [Saying,]Allright,myfriend,theBlessedOnewentout. Comein,contemplative! [Saying,]Allright,myfriend,theBlessedOnewentin. Asecondtime.Athirdtime,theAlavakayakkhasaidtotheBlessedOne, Getout,contemplative! [Saying,]Allright,myfriend,theBlessedOnewentout. Comein,contemplative! [Saying,]Allright,myfriend,theBlessedOnewentin. Thenafourthtime,theAlavakayakkhasaidtotheBlessedOne,Getout, contemplative! Iwontgoout,myfriend.Dowhatyouhavetodo. Iwillaskyouaquestion,contemplative.Ifyoucantanswerme,Iwill possessyourmindorripopenyourheartor,grabbingyoubythefeet,hurlyou acrosstheGanges. Myfriend,Iseenooneinthecosmoswithitsdeities,Maras&Brahmas,its contemplatives&priests,itsroyalty&commonfolk,whocouldpossessmymind orripopenmyheartor,grabbingmebythefeet,hurlmeacrosstheGanges.But nevertheless,askmewhatyouwish. Alavaka: What isapersonshighestwealth? What,whenwellpracticed,bringsbliss? What isthehighestofsavors? Livinginwhatway isoneslifecalledthebest? TheBuddha: Conviction isapersonshighestwealth. Dhamma, whenwellpracticed,bringsbliss. Truth isthehighestofsavors[1]. Livingwithdiscernment,

24 oneslifeiscalledbest. Alavaka: How How How How doesonecrossovertheflood? crossoverthesea? doesoneovercomesuffering&stress? isapersonpurified? TheBuddha: Throughconviction onecrossesovertheflood. Throughheedfulness, thesea. Throughpersistence oneovercomes suffering&stress. Throughdiscernment apersonispurified. Alavaka: How How How How doesonegaindiscernment? doesonefindwealth? doesoneattainhonor? bindfriendstooneself? Passingfromthisworld to thenextworld, doesonenotgrieve? TheBuddha: ConvincedofthearahantsDhamma forattainingUnbinding, heedful,observant onelisteningwell gainsdiscernment. Doingwhatsfitting, enduringburdens, onewithinitiative findswealth. Throughtruth

how

25 oneattainshonor. bindsfriendstooneself.

Giving

Endowedwiththesefourqualities, truth, selfcontrol, stamina, relinquishment ahouseholderofconviction, onpassingaway,doesntgrieve. Now,goaskothers, commonpriests&contemplatives, ifanythingbetterthan truth, selfcontrol, endurance, &relinquishment herecanbefound. Alavaka: HowcouldIgoask commonpriests&contemplatives? nowthattodayIunderstand whatbenefits thenextlife. Itwastrulyformywellbeing thattheAwakenedOnecame tostayinAlavi. TodayIunderstand wherewhatisgiven bearsgreatfruit. Iwillwanderfromvillagetovillage, towntotown, payinghomage totheSelfawakenedOne &thetruerightness oftheDhamma.

26

NOTE:1.Thisisapparentlyareferencetotheconceptofsavor(rasa)in Indianaesthetictheory.Formoreonthistopic,seetheIntroductionto Dhammapada:ATranslation.

I.11Victory Whetherwalking,standing, sitting,orlyingdown, itflexes&stretches: thisisthebodysmovement. Joinedtogetherwithtendons&bones, plasteredoverwithmuscle&skin, hiddenbycomplexion, thebodyisntseen forwhatitis: filledwithintestines,filledwithstomach, withthelumpoftheliver, bladder,lungs,heart, kidneys,spleen, mucus,sweat,saliva,fat, blood,synovialfluid,bile,&oil. Ontopofthat, inninestreams, filthisalwaysflowingfromit: fromtheeyes:eyesecretions, fromtheears:earsecretions, fromthenose:mucus, fromthemouth:nowvomit, nowphlegm, nowbile. fromthebody:beadsofsweat. Andontopofthat, itshollowheadisfilledwithbrains. Thefool,besetbyignorance, thinksitbeautiful.

27 butwhenitliesdead, swollen,livid, castawayinacharnelground, evenrelativesdontcareforit. Dogsfeedonit, jackals,wolves,&worms. Crows&vulturesfeedonit, alongwithanyotheranimalsthere. HavingheardtheAwakenedOneswords, thediscerningmonk comprehends,forheseesit forwhatitis: Asthisis,soisthat. Asthat,sothis. Within&without, heshouldletdesireforthebody fadeaway. Withdesire&passionfadedaway, thediscerningmonkarriveshere: atthedeathless, thecalm, theundyingstate ofUnbinding. Thistwofooted,filthy,evilsmelling, filledwithvariouscarcasses, oozingouthere&therebody: Whoeverwouldthink, onthebasisofabodylikethis, toexalthimselfordisparageanother: Whatisthat ifnotblindness? Seealso:ThagX.5.

28

I.12TheSage Dangerisbornfromintimacy,
2

societygivesbirthtodust. Freefromintimacy, freefromsociety: suchisthevisionofthesage. Who,destroyingwhatsborn, wouldntplantagain ornourishwhatwillarise: Theycallhimthewandering,singularsage. Hehasseenthestateofpeace. Consideringtheground, crushingtheseed,

hewouldntnourishthesap trulyasage seeroftheendingofbirth, abandoningconjecture, hecannotbeclassified.

4

Knowingalldwellings, notlongingforanyoneanywhere trulyasage withnocoveting,withoutgreed, hedoesnotbuild, forhehasgone

5

beyond.

Overcomingall knowingall, wise. Withregardtoallthings: unsmeared. Abandoningall, intheendingofcraving, released: Theenlightenedcallhimasage.

29 Strongindiscernment, virtuousinhispractices, centered, delightinginjhana, mindful, freedfromattachments,

noconstraints::nofermentations: Theenlightenedcallhimasage. Thewanderingsolitarysage, uncomplacent,unshakenbypraiseorblame. Unstartled, likealionatsounds. Uncaught, likethewindinanet. Unsmeared, likealotusinwater. Leaderofothers,byothersunled: Theenlightenedcallhimasage. Likethepillaratabathingford, whenothersspeakinextremes. He,withoutpassion, hissenseswellcentered: Theenlightenedcallhimasage. Trulypoised,straightasashuttle, heloathesevilactions.
8 7

Ponderingwhatisonpitchandoff: Theenlightenedcallhimasage. Selfrestrained,hedoesnoevil. Young&middleaged, thesageselfcontrolled, neverangered,heangersnone: Theenlightenedcallhimasage. Fromthebest themiddling theleftovers hereceivesalms. Sustaininghimselfonwhatothersgive, neitherflattering

30 norspeakingdisparagement: Theenlightenedcallhimasage. Thewanderingsage abstainingfromsex, inyouthboundbynoone,

abstainingfrom intoxication complacency totallyapart: Theenlightenedcallhimasage. Knowingtheworld, seeingthehighestgoal, crossingtheocean, theflood,

13 11

10

12

Such hischainsbroken, unattached, withoutfermentation: Theenlightenedcallhimasage. Thesetwoaredifferent, theydwellfarapart: thehouseholdersupportingawife andtheunselfishone,ofgoodpractices. Slayingotherbeings,thehouseholder isunrestrained. Constantlythesageprotectsotherbeings, iscontrolled. Asthecrested, blueneckedpeacock, whenflying, nevermatches thewildgoose inspeed: Evensothehouseholder neverkeepsupwiththemonk, thesagesecluded, doingjhana

31 intheforest.

NOTES

1.Dangersinintimacy:Cravingandviews. 2.Dust:Passion,aversion,anddelusion. 3.Ground,seed,andsap:Thekhandhas(body,feelings,perceptions,thought fabrications,andconsciousness),sensespheres,andelementsformthegroundin whichgrowstheseedofconstructiveconsciousnesstheconsciousnessthat developsintostatesofbeingandbirth.Thesapofthisseediscravingandviews. 4.Dwellings:Statesofbecomingandbirth. 5.Hedoesnotbuild:Heperformsnoneofthegoodorbaddeedsthatgive risetofurtherstatesofbecomingandbirth. 6.Nofermentations(asava):Hehasnoneoftheformsofdefilementsensual desire,views,statesofbecoming,orignorancethatflowoutofthemindand giverisetothefloodofthecycleofdeathandrebirth. 7.Thepillaratabathingford:Cv.V.ldescribesthisasanimmovablepillar, standingquitetallandburieddeepinthegroundnearabathingplace,against whichyoungvillagersandboxerswouldrubtheirbodieswhilebathingsoasto toughenthem.Theextremesinwhichothersspeak,accordingtothe Commentary,areextremesofpraiseandcriticism:Theseleavethesage,likethe pillar,unmoved. 8.Straightasashuttle:Havingamindunprejudicedbyfavoritism,dislike, delusion,orfear. 9.Onpitchandoff(samaandvisama):Throughoutancientcultures,the terminologyofmusicwasusedtodescribethemoralqualityofpeopleandacts. Discordantintervalsorpoorlytunedmusicalinstrumentsweremetaphorsfor evil;harmoniousintervalsandwelltunedinstrumentsweremetaphorsforgood. InPali,thetermsamaevendescribedaninstrumenttunedonpitch:There isafamouspassagewheretheBuddharemindsSonaKolivisawhohadbeen overexertinghimselfinthepracticethatalutesoundsappealingonlyifthe stringsareneithertootautortoolax,butevenlytuned.Thisimagewould havespecialresonanceswiththeBuddhasteachingonthemiddleway.Italso addsmeaningtothetermsamanamonkorcontemplativewhichthetexts frequentlymentionasbeingderivedfromsama.Thewordsama aevenness,thequalityofbeingintunealsomeansthequalityofbeinga

32 contemplative.Thetruecontemplativeisalwaysintunewithwhatisproperand good. 10.Intoxication:Thethreeintoxicationsareintoxicationwithyouth,with goodhealth,andwithlife. 11.Ocean:Thewaydefilementsplashesintoundesirabledestinations(sosays theCommentary). 12.Flood:Theflowofdefilement:sensualdesires,views,statesofbecoming, andignorance. 13.Such:Unchanging;unaffectedbyanything.

II.TheLesserChapter
II.1Treasures Whateverspiritshavegatheredhere, ontheearth,inthesky mayyouallbehappy &listenintentlytowhatIsay. Thus,spirits,youshouldallbeattentive. Showkindnesstothehumanrace. Day&nighttheygiveofferings, so,beingheedful,protectthem. Whateverwealthhereorbeyond whateverexquisitetreasureintheheavens, doesnot,forus,equaltheTathagata. This,too,isanexquisitetreasureintheBuddha. Bythistruthmaytherebewellbeing. TheexquisiteDeathlessending,dispassion discoveredbytheSakyanSageinconcentration: ThereisnothingtoequalthatDhamma. This,too,isanexquisitetreasureintheDhamma. Bythistruthmaytherebewellbeing. WhattheexcellentAwakenedOneextolledaspure

33 andcalledtheconcentration ofunmediatedknowing: Noequaltothatconcentrationcanbefound. This,too,isanexquisitetreasureintheDhamma. Bythistruthmaytherebewellbeing. Theeightpersonsthefourpairs praisedbythoseatpeace: They,disciplesoftheOneWellGone,deserveofferings. Whatisgiventothembearsgreatfruit. This,too,isanexquisitetreasureintheSangha. Bythistruthmaytherebewellbeing. Thosewho,devoted,firmminded, applythemselvestoGotamasmessage, onattainingtheirgoal,plungeintotheDeathless, freelyenjoyingtheLiberationtheyvegained. This,too,isanexquisitetreasureintheSangha. Bythistruthmaytherebewellbeing. AnIndrapillar,1plantedintheearth, thateventhefourwindscannotshake: that,Itellyou,islikethepersonofintegrity, whohavingcomprehended thenobletruthssees. This,too,isanexquisitetreasureintheSangha. Bythistruthmaytherebewellbeing. Thosewhohaveseenclearlythenobletruths welltaughtbytheoneofdeepdiscernment regardlessofwhat[later]mightmakethemheedless willcometonoeighthstateofbecoming.2 This,too,isanexquisitetreasureintheSangha. Bythistruthmaytherebewellbeing. Atthemomentofattainingsight, oneabandonsthreethings: identityviews,uncertainty, &anyattachmenttoprecepts&practices.3 Oneiscompletelyreleased

34 fromthefourstatesofdeprivation,4 andincapableofcommitting thesixgreatwrongs.5 This,too,isanexquisitetreasureintheSangha. Bythistruthmaytherebewellbeing. Whateverbaddeedonemaydo inbody,speech,orinmind onecannothideit: anincapabilityascribed toonewhohasseentheWay. This,too,isanexquisitetreasureintheSangha. Bythistruthmaytherebewellbeing. Likeaforestgrovewithfloweringtops inthefirstmonthoftheheatofthesummer, soistheforemostDhammahetaught, forthehighestbenefit,leadingtoUnbinding. This,too,isanexquisitetreasureintheBuddha. Bythistruthmaytherebewellbeing. Foremost, foremostknowing, foremostgiving, foremostbringing, unsurpassed,hetaughtthe foremostDhamma. This,too,isanexquisitetreasureintheBuddha. Bythistruthmaytherebewellbeing. Endedtheold,thereisnonewtakingbirth. dispassionedtheirmindstowardfurtherbecoming, they, withnoseed,nodesireforgrowth, theenlightened, gooutlikethisflame. This,too,isanexquisitetreasureintheSangha. Bythistruthmaytherebewellbeing. Whateverspiritshavegatheredhere, ontheearth,inthesky letuspayhomagetotheBuddha,

35 theTathagataworshippedbybeings human&divine. Maytherebe wellbeing. Whateverspiritshavegatheredhere, ontheearth,inthesky letuspayhomagetotheDhamma &theTathagataworshippedbybeings human&divine. Maytherebe wellbeing. Whateverspiritshavegatheredhere, ontheearth,inthesky letuspayhomagetotheSangha &theTathagataworshippedbybeings human&divine. Maytherebe wellbeing. NOTES

1.Indrapillar:Atallhardwoodpillar,plantedattheentrancetoavillage. 2.Thepersonwhohasreachedthisstageinthepracticewillberebornat mostsevenmoretimes. 3.Thesethreequalitiesarethefettersabandonedwhenonegainsonesfirst glimpseofUnbindingatStreamentry(themomentwhenoneentersthestream tofullAwakening). 4.Fourstatesofdeprivation:rebirthasananimal,ahungryshade,anangry demon,oradenizenofhell.IntheBuddhistcosmology,noneofthesestatesis eternal. 5.Thesixgreatwrongs:murderingonesmother,murderingonesfather, murderinganArahant(fullyAwakenedindividual),woundingaBuddha, causingaschismintheSangha,orchoosinganyoneotherthanaBuddhaas onesforemostteacher.

36

II.3Conscience Onewho, flouting,despising asenseofconscience, saying,Iamyourfriend, butnotgrasping whathecoulddo[tohelp]: knowhimas Notmyfriend. Onewho, amongfriends, speaksendearingwords towhichhedoesntconform, thewiserecognize asspeakingwithoutdoing. Hesnotafriend whosalwayswary, suspectingasplit, focusingjustonyourweakness. Buthimonwhomyoucandepend, likeachildonitsparentsbreast: thatsatruefriend whomotherscantsplitfromyou. Carryingonesmanlyburden, thefruits&rewardsdevelop theconditionsthatmakeforjoy, theblissthatbringspraise. Drinkingthenourishment, theflavor, ofseclusion&calm, oneisfreedfromevil,devoid

37 ofdistress, refreshedwiththenourishment ofraptureintheDhamma.

1

NOTE:1.Thislastverse=Dhp.205

II.4TheHighestProtection IhaveheardthatatonetimetheBlessedOnewasstayinginSavatthiatJetas Grove,Anathapindikaspark.Thenacertaindeva,inthefarextremeofthe night,herextremeradiancelightinguptheentiretyofJetasGrove,wenttothe BlessedOne.Onarrival,havingboweddowntohim,shestoodtooneside.As shewasstandingthere,sheaddressedhimwithaverse. Manydevasandhumansbeings givethoughttoprotection, desiringwellbeing. Tell,then,thehighestprotection. [TheBuddha:] Notconsortingwithfools, consortingwiththewise, payinghomagetothoseworthyofhomage: Thisisthehighestprotection. Livinginacivilizedland, havingmademeritinthepast, directingoneselfrightly: Thisisthehighestprotection. Broadknowledge,skill, wellmastereddiscipline, wellspokenwords: Thisisthehighestprotection. Supportforonesparents, assistancetooneswifeandchildren, consistencyinoneswork: Thisisthehighestprotection.

38 Generosity,livinginrectitude, assistancetoonesrelatives, deedsthatareblameless: Thisisthehighestprotection. Avoiding,abstainingfromevil; refrainingfromintoxicants, beingheedfulofthequalitiesofthemind: Thisisthehighestprotection. Respect,humility, contentment,gratitude, hearingtheDhammaontimelyoccasions: Thisisthehighestprotection. Patience,composure, seeingcontemplatives, discussingtheDhammaontimelyoccasions: Thisisthehighestprotection. Austerity,celibacy, seeingtheNobleTruths, realizingUnbinding: Thisisthehighestprotection. Amindthat,whentouched bythewaysoftheworld, isunshaken,sorrowless,dustless,atrest: Thisisthehighestprotection. Everywhereundefeated whenactinginthisway, peoplegoeverywhereinwellbeing: Thisistheirhighestprotection.

II.8ABoat Althoughoftenlostintranslation,theoverallstructureofthispoemisclearly articulatedinthePali.Thefirstsevenversescomingunderthebecause

39 (yasm)statereasons,whilethelastverse,undertheso(tasm),drawsthe conclusion:findagoodteacherandpracticetheDhamma. Because: whenyouhonor asthedevas,Indra onefromwhom youmightlearntheDhamma, he,learned,honored, confidentinyou, showsyoutheDhamma. You,enlightened,heedful, befriendingateacherlikethat, practicingtheDhammainlinewiththeDhamma, pondering, givingitpriority, become knowledgeable, clearminded, wise. Butifyouconsortwithapiddlingfool whos envious, hasntcometothegoal, youllgotodeath without havingcleareduptheDhammarighthere, with yourdoubtsunresolved. Likeamangonedowntoariver turbulent,flooding,swiftflowing andsweptawayinthecurrent: howcanhehelpothersacross? Evenso: hewhohasnt cleareduptheDhamma, attendedtothemeaning ofwhatthelearnedsay, crossedoverhisdoubts:

40 howcanhegetothers tocomprehend? Butasonewhosembarked onasturdyboat, withrudder&oars, wouldmindful,skillful, knowingtheneededtechniques carrymanyothersacross, evenso anattainerofknowledge,learned, selfdeveloped,unwavering cangetotherpeopletocomprehend iftheyrewillingtolisten, readytolearn. So: youshouldbefriend apersonofintegrity learned,intelligent. Practicingso astoknowthegoal, whenyouveexperiencedtheDhamma, yougetbliss.

II.9WithWhatVirtue? Thisdiscoursementionsthemetaphoricalnotionofheartwood(sara)threetimes. Althoughsaraasametaphorisoftentranslatedasessence,thismissessomeofthe metaphorsimplications.Whenxissaidtohaveyasitsheartwood,thatmeansthatthe properdevelopmentofxyieldsy,andthatyisthemostvaluablepartofxjustasatree, asitmatures,developsheartwood,andtheheartwoodisthemostvaluablepartofthe tree. With whatvirtue, whatbehavior,

41 nurturing whatactions, wouldapersonbecomerightlybased andattaintheultimategoal? Oneshouldberespectful ofonessuperiors &notenvious; shouldhaveasenseofthetime forseeingteachers; shouldvaluetheopportunity whenatalkonDhammasinprogress; shouldlistenintently towellspokenwords; shouldgoatthepropertime, humbly,castingoffarrogance, toonesteacherspresence; shouldbothrecollect&follow theDhamma,itsmeaning, restraint,&theholylife. Delightingin Dhamma, savoring Dhamma, establishedin Dhamma, withasenseofhow toinvestigate Dhamma, oneshouldnotspeakinways destructive ofDhamma, shouldguideoneself withtrue,wellspokenwords.
2 1

Shedding laughter, chattering, lamentation, hatred, deception, deviousness, greed, pride, confrontation, roughness, astringency, infatuation, oneshouldgoaboutfree

42 ofintoxication, steadfastwithin. Understandingstheheartwood ofwellspokenwords; concentration,theheartwood oflearning&understanding. Whenapersonishasty&heedless hisdiscernment&learning dontgrow. Whilethosewhodelight inthedoctrinestaughtbythenobleones, areunsurpassed inword,action,&mind. They,establishedin calm, composure,& concentration, havereached whatdiscernment&learning haveastheirheartwood.
4

NOTES 1.AccordingtotheCommentary,onessuperiorsincludethosewhohavemore wisdomthanoneself,moreskillinconcentrationandotheraspectsofthepath thanoneself,andthoseseniortooneself. 2.TheCommentarysaysthattherighttimetoseeateacheriswhenoneis overcomewithpassion,aversion,anddelusion,andcannotfindawayouton onesown.ThisechoesapassageinANVI.26,inwhichVen.MahaKaccayana saysthattherighttimetovisitamonkworthyofesteemiswhenoneneeds helpinovercominganyofthefivehindrancesorwhenonedoesntyethavean appropriatethemetofocusontoputanendtothemindsfermentations. 3.TheCommentaryequateswordsdestructiveoftheDhammawith animaltalk.SeethediscussionunderPacittiya85inTheBuddhistMonastic Code. 4.Theheartwoodoflearning&discernmentisrelease.

43

II.10Initiative Getup! Situp! Whatsyourneedforsleep? Andwhatsleepistherefortheafflicted, piercedbythearrow, oppressed? Getup! Situp! Trainfirmlyforthesakeofpeace. Dontletthekingofdeath, seeingyouheedless deceiveyou, bringyouunderhissway. Crossovertheattachment towhichhuman&heavenlybeings, remain desiring, tied. Dontletthemomentpassby. Thoseforwhomthemomentispast grieve,consignedtohell. Heedlessnessis dust,dust comesfromheedlessness, hasheedlessness onitsheels. Throughheedfulness&clearknowing youdremove yourownarrow. Seealso:Dhp2132;Dhp315;SNIII.17;ANIV.37

44

III.TheGreatChapter
III.1TheGoingForth IwilldescribetheGoingForth, howhe,theOnewithVision,wentforth, howhereasonedandchosetheGoingForth. Householdlifeiscrowded, arealmofdust, whilegoingforth istheopenair. Seeingthis,hewentforth. Ongoingforth, heavoidedevildeedsinbody. Abandoningverbalmisconduct, hepurifiedhislivelihood. Thenhe,theBuddha,wenttoRajagaha, themountainfortressoftheMagadhans, andwanderedforalms, endowedwithalltheforemostmarks. KingBimbisara,standinginhispalace,sawhim, andonseeinghim,consummateinmarks, said:Lookatthisone,sirs. Howhandsome,stately,pure! Howconsummatehisdemeanor! Mindful,hiseyesdowncast, lookingonlyaplowlengthbeforehim, asonewhosnotfromalowlylineage: Sendtheroyalmessengersatonce toseewherethismonkwillgo. Theythemessengersdispatched followedbehindhim. Wherewillthismonkgo?

45 Wherewillhisdwellingplacebe? Ashewentfromhousetohouse wellrestrained,hissensedoorsguarded, mindful,alert hisbowlfilledquickly. Thenhe,thesage,completinghisalmsround, leftthecity,headedforMountPandava. Thatswherehisdwellingwillbe. Seeinghimgotohisdwellingplace, threemessengerssatdown, whileonereturnedtotelltheking. Thatmonk,yourmajesty, ontheflankofPandava, sitslikeatiger,abull, alioninamountaincleft. Hearingthemessengerswords, thenoblewarriorking straightawaywentbyroyalcoach, outtoMountPandava. Goingasfarasthecoachwouldgo, hegotdown,wentuponfoot, andonarrivalsatdown. Sittingthere, heexchangedcourteousgreetings, thensaid: Youareyoung,youthful, inthefirststageofyouth, endowedwiththestature&coloring ofanoblewarrior. Youwouldlookglorious inthevanguardofanarmy, arrayedwithanelephantsquadron. Iofferyouwealth:enjoyit. Iaskyourbirth:informme. Straightahead,yourmajesty,

46 bythefoothillsoftheHimalayas, isacountryconsummate inenergy&wealth, inhabitedbyKosalans: Solarbyclan, Sakyansbybirth. FromthatlineageIhavegoneforth, butnotinsearchofsensualpleasures. Seeingthedangerinsensualpleasures andrenunciationasrest Igotostrive. Thatswheremyheartdelights.

III.2Exertion Tome resoluteinexertion neartheriverNerajara, makingagreateffort, doingjhana toattainrestfromtheyoke Namuci came, speakingwordsofcompassion: Youareashen,thin. Deathisin yourpresence. Death has1,000partsofyou. Onlyonepart isyourlife. Live,goodsir! Lifeisbetter. Alive, youcando actsofmerit.
1

47 Yourlivingtheholylife, performingthefiresacrifice, willheapupmuchmerit. Whatuseisexertiontoyou? Hardtofollow thepathofexertion hardtodo,hard tosustain. Sayingtheseverses, MarastoodintheAwakenedOnespresence. AndtothatMara,speakingthus, theBlessedOne saidthis: Kinsmanoftheheedless, EvilOne, comehereforwhateverpurpose: Ihavent,formerit, eventheleastbitofneed. Thosewhohaveneedofmerit: thosearetheones Marasfittoaddress. Inmeare conviction austerity, persistence, discernment. Why,whenImsoresolute doyoupetitionme tolive? Thiswindcouldburnup evenrivercurrents. Why,whenImresolute, shouldntmyblooddryaway? Asmyblooddriesup gall&phlegmdryup. Asmuscleswasteaway,

48 themindgrowsclearer; mindfulness,discernment, concentrationstand morefirm. Stayinginthisway, attainingtheultimatefeeling, themindhasnointerest insensualpassions. See: abeings purity!

Sensualpassionsareyourfirstarmy. Yoursecond iscalledDiscontent. Yourthird isHunger&Thirst. Yourfourth iscalledCraving. Fifth isSloth&Torpor. Sixth iscalledTerror. Yourseventh isUncertainty. Hypocrisy&Stubbornness,youreighth. Gains,Offerings,Fame,&Status wronglygained, andwhoeverwouldpraiseself &disparageothers. That,Namuci,isyourarmy, theDarkOnescommandoforce. Acowardcantdefeatit, butonehavingdefeatedit gainsbliss. DoIcarrymujagrass? Ispitonmylife. Deathinbattlewouldbebetterforme thanthatI,defeated, survive. Sinkinghere,theydontappear, somepriests&contemplatives. Theydontknowthepath
3

49 bywhichthosewithgoodpractices go. Seeingthebanneredforce onallsides thetroops,Mara alongwithhismount Igointobattle. Maytheynotbudgeme from myspot. Thatarmyofyours, thattheworldwithitsdevas cantovercome, Iwillsmash withdiscernment asanunfiredpot withastone. Making myresolvemastered, mindfulnesswellestablished, Iwillgoabout,fromkingdomtokingdom, trainingmanydisciples. Theyheedful,resolute, doingmybidding despiteyourwishes,willgo where,havinggone, theresnogrief. Mara: Forsevenyears,Ivedogged theBlessedOnessteps, buthaventgainedanopening intheOneSelfawakened &glorious. Acrowcircledastone thecoloroffat MaybeIvefound somethingtenderhere. Maybetheressomethingdelicious

50 butnotgettinganythingdeliciousthere, thecrowwentaway. Likethecrowattackingtherock, IwearymyselfwithGotama. Ashewasovercomewithsorrow, hislutefellfromunderhisarm. Thenhe,thedespondentspirit, rightthere disappeared. NOTES 1. Mara. 2. Thehighestequanimitythatcanbeattainedthroughjhana. 3. MujagrasswastheancientIndianequivalentofawhiteflag.Awarrior expectingthathemighthavetosurrenderwouldtakemujagrassintobattle withhim.Ifhedidsurrender,hewouldliedownwiththemujagrassinhis mouth.TheBuddha,inaskingthisrhetoricalquestion,isindicatingthatheisnot thetypeofwarriorwhowouldcarrymujagrass.Ifdefeated,hewouldrather diethansurrender.

III.3Wellspoken IhaveheardthatononeoccasiontheBlessedOnewasstayinginSavatthiat JetasGrove,Anathapindikaspark.Thereheaddressedthemonks,Monks! Yes,lord,themonksreplied. TheBlessedOnesaid:Monks,speechendowedwithfourcharacteristicsis wellspoken,notpoorlyspokenfaultless&nottobefaultedbythewise.Which four?Thereisthecasewhereamonksaysonlywhatitwellspoken,notwhatis poorlyspoken;onlywhatisjust,notwhatisunjust;onlywhatisendearing,not whatisunendearing;onlywhatistrue,notwhatisfalse.Speechendowedwith thesefourcharacteristicsiswellspoken,notpoorlyspokenfaultless&nottobe faultedbythewise. ThatiswhattheBlessedOnesaid.Havingsaidthis,theOneWellGone,the Teacher,saidfurther:

51 Thecalmsaythatwhatiswellspokenisbest; second,thatoneshouldsay whatisjust,notunjust; third, whatsendearing,notunendearing; fourth, whatistrue,notfalse. ThenVen.Vangisa,risingfromhisseat,arranginghisrobeoveroneshoulder, facedtheBlessedOnewithhishandspalmtopalminfrontofhisheartandsaid, Aninspirationhascometome,BlessedOne!Aninspirationhascometome, OneWellGone! Lettheinspirationcometoyou,Vangisa,theBlessedOnesaid. ThenVen.VangisapraisedtheBlessedOnetohisfacewiththeseattractive verses: Speakonlythespeech thatneithertormentsself nordoesharmtoothers. Thatspeechistrulywellspoken. Speakonlyendearingspeech, speechthatiswelcomed. Speechwhenitbringsnoevil toothers ispleasant. Truth,indeed,isdeathlessspeech: Thisisanancientprinciple. ThegoalandtheDhamma sosaythecalm arefirmlyestablishedontruth. ThespeechtheAwakenedOnespeaks, forattainingUnbinding, rest, formakinganend tothemassofstress: Thatisthespeechunsurpassed.

52 Seealso:SNXI.5;ANIV.183

III.8TheArrow Withoutsign, unknown thelifehereofmortals difficult, short, tiedupwithpain. Fortheresnoway bywhichthosewhoareborn willnotdie. Beingsaresubject todeath evenwhentheyattain oldage. Likeripefruits whosedownfall,whosedanger isfalling, soformortals,onceborn, theconstantdanger isdeath. Asapottersclayvessels large&small fired&unfired allendupbroken, sotoolife headstodeath. Young&old wise&foolish rich&poor: all comeundertheswayofdeath, all

53 havedeathastheirend. Forthoseovercomebydeath, gonetotheotherworld, fathercannotshelterson, norrelativesarelative. See:evenwhilerelativesarelookingon, wailingheavily, mortalsare one by one ledaway likecowstotheslaughter. Inthiswayistheworldafflicted withaging&death, andsotheenlighteneddontgrieve, knowingthewayoftheworld. Youdontknowthepath ofhiscomingorgoing: seeingneitherend, youlamentinvain. If,bylamenting, confused, harmingyourself anyusecouldbegained theprudentwoulddoitaswell. Butnotbyweeping&grief doyougainpeaceofawareness. Pain arisesallthemore.Yourbody isharmed. Yougrowthin, pale, harmingyourself

54 byyourself. Notinthatway arethedeadprotected. Lamentationsinvain. Notabandoninggrief,aperson suffersallthemorepain. Bewailingonewhosetimeisdone, youfallundertheswayofgrief. Lookatothers goingalong, peoplearriving inlinewiththeiractions: fallingundertheswayofdeath, beingssimply shiveringhere. Forhowevertheyimagineit, italwaysturnsout otherthanthat. Thatsthetypeof(their)separation. Seethewayoftheworld. Evenifapersonlivesacentury ormore hesparted fromhiscommunityofrelatives, heabandonshislife righthere. So,havingheardthearahant, subduinglamentation, seeingthedeadonewhosetimeisdone, [think,]Icantfetchhimback. Justasonewouldputout aburningrefuge withwater, sodoestheenlightenedone discerning,

55 skillful, &wise blowawayanyarisengrief, likethewind,abitofcottonfluff. Seekingyourownhappiness, youshouldpulloutyourownarrow: yourown lamentation, longing, &sorrow. Witharrowpulledout, independent, attainingpeaceofawareness, allgrieftranscended, grieflessyouare unbound.
2

NOTES 1.Theselinescanalsobetranslatedasfollows: So,havingheardthearahant, subduelamentation, seeingthedeadonewhosetimeisdone, [andthinking,]Icantfetchhimback. 2.Theselinescanalsobetranslatedasfollows: Justasonewouldputout aburningrefuge withwater, sodoestheenlightenedone discerning, skillful, &wise blowawayanyarisengrief, hisownlamentation,longing,&sorrow, likethewind,abitofcottonfluff.

56 Seekingyourownhappiness, youshouldpulloutyourownarrow. Seealso:SNXXI.2;SNXLVII.13;ANV.49;UdVIII.8;ThigIII.5;ThigVI.1

III.11Nalaka Asitatheseer,inhismiddaymeditation, sawthedevasoftheGroupofThirty exultant,ecstatic dressedinpurewhite,honoringInda, holdingupbanners,cheeringwildly, &onseeingthedevassojoyful&happy, havingpaidhisrespects,hesaid: Whyisthedevacommunity sowildlyelated? Whyaretheyholdingupbanners &wavingthemaround? EvenafterthewarwiththeAsuras whenvictorywasthedevas, theAsurasdefeated eventhentherewasnoexcitementlikethis. Seeingwhatmarvel arethedevassojoyful? Theyshout, theysing, playmusic, claptheirhands, dance. SoIaskyou,wholiveonMountMerussummit. Pleasedispelmydoubtquickly,dearsirs. TheBodhisatta,theforemostjewel, unequaled, hasbeenbornforwelfare&ease

57 inthehumanworld, inatownintheSakyancountryside, Lumbini. Thatswhywereallsowildlyelated. He,thehighestofallbeings, theultimateperson, abullamongmen,foremostofallpeople, willsetturningtheWheel[ofDhamma] inthegrovenamedaftertheseers, likeastrong,roaringlion, theconquerorofbeasts. Hearingthesewords, Asitaquicklydescended[fromheaven] andwenttoSuddhodanasdwelling. There,takingaseat,hesaidtotheSakyans: Whereistheprince? I,too,wanttoseehim. TheSakyansthenshowed totheseernamedAsita theirson,theprince, likegoldaglow, burnishedbyamostskillfulsmith inthemouthofthefurnace, blazingwithglory,flawlessincolor. Onseeingtheprinceblazinglikeflame, purelikethebullofthestars goingacrossthesky theburningsun, releasedfromthecloudsofautumn hewasexultant,filledwithabundantrapture. Thedevasheldinthesky amanyspokedsunshade ofathousandcircles. Goldhandledwhisks wavedup&down, butthoseholdingthewhisks&thesunshade

58 couldntbeseen. Themattedhairedseer namedDarkSplendor, seeingtheboy,likeanornamentofgold ontheredwoolenblanket, awhitesunshadeheldoverhishead, receivedhim,happy&pleased. AndonreceivingthebulloftheSakyans, longingly,themasterofmantras&signs exclaimedwithaconfidentmind: Thisoneisunsurpassed, thehighestofthebipedrace. Then,foreseeinghisownimminentdeparture, he,dejected,shedtears. Onseeinghimweeping, theSakyansasked: Butsurelytherewillbe nodangerfortheprince? OnseeingtheSakyansconcern hereplied,Iforeseefortheprince noharm. Norwilltherebeanydangerforhim. Thisoneisntlowly:beassured. Thisprincewilltouch theultimateselfawakening. He,seeingtheutmostpurity, willsetrollingtheWheelofDhamma throughsympathyforthewelfareofmany. Hisholylifewillspreadfar&wide. Butasforme, mylifeherehasnolongremainder; mydeathwilltakeplacebeforethen. Iwontgettohear theDhammaofthisonewiththepeerlessrole. ThatswhyImstricken, afflicted,&pained.

59 He,havingbroughttheSakyans abundantrapture, thefolloweroftheholylife lefttheinnerchamberand, outofsympathyforhisnephew, urgedhimontowardtheDhamma oftheonewiththepeerlessrole: Whenyouhearfromanothertheword, AwakenedOne, orAttainingselfawakening, helaysopenthepathoftheDhamma, gothere&askhimyourself. Followtheholylife underthatBlessedOne. Instructedbytheone whosemindwassetonhisbenefit, Such, seeinginthefuturetheutmostpurity, Nalaka,whohadlaidupastoreofmerit, awaitedtheVictorexpectantly, guardinghissenses. OnhearingwordoftheVictors turningoftheforemostwheel, hewent,hesaw thebullamongseers.Confident, heaskedtheforemostsage aboutthehighestsagacity, nowthatAsitasforecast hadcometopass. Nalaka: NowthatIknow Asitaswordstobetrue, Iaskyou,Gotama, youwhohavegone tothebeyondofallthings.

60 Imintentonthehomelesslife; Ilongforthealmsround. Tellmesage,whenIaskyou, theutmoststateofsagacity. TheBuddha: Illexplaintoyou asagacity hardtodo, hardtoendure. Comenow,Illtellyou. Besteadfast.Befirm. Practiceevenmindedness, forinavillage therespraise&abuse. Wardoffanyflawintheheart. Goaboutcalmed&nothaughty. High&lowthingswillcomeup likefireflamesinaforest. Womenseduceasage. Maytheynotseduceyou1. Abstainingfromsexualintercourse, abandoningvarioussensualpleasures, beunopposed,unattached, tobeingsmoving&still. AsIam,soarethese. Asarethese,soamI. Drawingtheparallelto yourself, neitherkillnorgetotherstokill. Abandoningthewants&greed wherepeoplerunofthemillarestuck, practicewithvision, crossoverthishell. Stomachnotfull, moderateinfood, modest,

61 notbeinggreedy, alwaysnothankeringafterdesire: onewithouthankering, isonewhosunbound. Havinggoneonhisalmsround,thesage shouldthengototheforest, standingortakingaseat atthefootofatree. Theenlightenedone,intentonjhana, shouldfinddelightintheforest, shouldpracticejhanaatthefootofatree, attaininghisownsatisfaction. Then,attheendofthenight, heshouldgotothevillage, notdelightinginaninvitation orgiftfromthevillage. Havinggonetothevillage, thesageshouldnotcarelessly goamongfamilies. Cuttingoffchatter, heshouldntutteraschemingword. Igotsomething, thatsfine. Igotnothing, thatsgood. Beingsuchwithregardtoboth, hereturnstotheverysametree. Wanderingwithhisbowlinhand notdumb, butseeminglydumb heshouldntdespiseapiddlinggift nordisparagethegiver. High&lowarethepractices proclaimedbythecontemplative. Theydontgotwicetothefurthershore. This[Unbinding]isntsensedonlyonce2.

62 Inonewhohasnoattachment themonkwhohascutthestream, abandoningwhatis &isntaduty nofeverisfound. Illexplaintoyou sagacity: belikearazorsedge. Pressingtongueagainstpalate, restrainyourstomach. Neitherbelazyinmind, norhavemanythoughts. Becommittedtotaintlessness, independent, havingtheholylifeasyouraim. Trainin solitude &thecontemplativestask, Solitude iscalled sagacity. Alone,youtrulydelight &shineinthetendirections. Onhearingthefameoftheenlightened thosewhopracticejhana, relinquishingsensualpleasures mydiscipleshouldfoster allthemore conviction&conscience. Knowfromtherivers inclefts&increvices: thoseinsmallchannelsflow noisily, thegreat flowsilent. Whateversnotfull makesnoise.

63 Whateverisfull isquiet. Thefoolislikeahalfemptypot; onewhoiswise,afulllake. Acontemplativewhospeaksagreatdeal endowedwithmeaning: knowing,heteachestheDhamma, knowing,hespeaksagreatdeal. Buthewho, knowing,isrestrained, knowing,doesntspeakagreatdeal: heisasage worthyofsagehood; heisasage, hissagehoodattained. NOTES: 1.Foraninstanceofamanwhotriedtoseduceanun,seeTherigathaXIV. 2.AccordingtotheCommentary,thehighandlowpracticestaughtbythe Buddhaare,respectively,thepracticemodeofpleasantpracticeandquick intuition,andthepracticemodeofpainfulpracticeandslowintuition(seeAN IV.162;WingstoAwakening,passage84).Thesemodesofpracticedontgo twicetothefurthershoreinthesensethateachofthefourpathstostream entry,oncereturning,nonreturning,andArahantshipabandonswhatever defilementsitiscapableofabandoningonceandforall.Thereisnoneedto repeatthepath.Unbindingisnotattainedonlyonceinthesensethatitis touchedastheresultofeachofthefourpaths. Seealso:ANIII.123

III.12TheContemplationofDualities IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSavatthiin theEasternMonastery,thepalaceofMigarasmother.Nowonthat occasiontheuposathadayofthefifteenth,thefullmoonnighttheBlessed

64 Onewassittingintheopenairsurroundedbythecommunityofmonks. Surveyingthesilentcommunityofmonks,headdressedthem:Monks,ifthere areanywhoask,Yourlisteningtoteachingsthatareskillful,noble,leading onward,goingtoselfawakeningisaprerequisiteforwhat?theyshouldbe told,Forthesakeofknowingqualitiesofdualitiesastheyactuallyare. Whatdualityareyouspeakingabout?Thisisstress.Thisistheorigination ofstress:thisisonecontemplation.Thisisthecessationofstress.Thisisthe pathofpracticeleadingtothecessationofstress:thisisasecond contemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Thosewhodontdiscernstress, whatbringsstressintoplay, &whereittotallystops, withouttrace; whodontknowthepath, thewaytothestillingofstress: lowly intheirawarenessrelease &discernmentrelease, incapable ofmakinganend, theyreheaded tobirth&aging. Butthosewhodiscernstress, whatbringsstressintoplay, &whereittotallystops, withouttrace; whodiscernthepath, thewaytothestillingofstress: consummate intheirawarenessrelease &discernmentrelease,

65 capable ofmakinganend, theyarentheaded tobirth&aging. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromacquisitionasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatveryacquisition,thereisnocomingintoplayofstress:this isasecondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Themanifoldstresses thatcomeintoplayintheworld, comefromacquisitionastheircause. Anyonenotknowing[this] createsacquisition. Thefool,hecomestostress again&again. Therefore,discerning[this], youshouldntcreateacquisition asyoucontemplatebirth aswhatbringsstress intoplay. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromignoranceasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatveryignorance,thereisnocomingintoplayofstress:thisis asecondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either

66 gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Thosewhojourneythewanderingon throughbirth&death,again&again, inthisstatehere oranywhereelse, thatdestinationissimplythroughignorance. Thisignoranceisagreatdelusion wherebytheyhavewanderedon along,longtime. Whilebeingsimmersedinclearknowing dontgotofurtherbecoming. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromfabricationasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatveryfabrication,thereisnocomingintoplayofstress:thisis asecondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Anystressthatcomesintoplay isallfromfabrication asarequisite condition. Withthecessationoffabrication, thereisnostress comingintoplay. Knowingthisdrawback thatstresscomesfromfabrication

67 asarequisite condition withthetranquilizingofallfabrication, withthestoppingofperception: thatshowthereis theendingofstress. Knowingthisasitactuallyis, anattainerofwisdom seesrightly. Seeingrightly, thewise overcomingthefetterofMara gotonofurtherbecoming. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromconsciousnessasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatveryconsciousness,thereisnocomingintoplayofstress: thisisasecondcontemplation.Foramonkrightlycontemplatingthisdualityin thiswayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Anystressthatcomesintoplay isallfromconsciousness asarequisite condition. Withthecessationofconsciousness, thereisnostress comingintoplay. Knowingthisdrawback thatstresscomesfromfabrication asarequisite condition

68 withthestillingofconsciousness,themonk freefromhunger istotallyunbound. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromcontactasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatverycontact,thereisnocomingintoplayofstress:thisisa secondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Forthoseovercomebycontact, flowingalonginthestreamofbecoming, followingamiserablepath, theendingoffetters isfaraway. Whilethosewhocomprehendcontact, delightinginstillingthroughdiscernment, they,bybreakingthroughcontact, freefromhunger, aretotallyunbound. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromfeelingasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatveryfeeling,thereisnocomingintoplayofstress:thisisa secondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn.

69 ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Knowingthat whateverisfelt pleasure,pain, neitherpleasurenorpain, withinorwithout isstressful, deceptive, dissolving, seeingitspassingaway ateachcontact, each contact, heknowsitrightthere: withjusttheendingoffeeling, thereisnostress comingintoplay. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromcravingasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatverycraving,thereisnocomingintoplayofstress:thisisa secondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Withcravinghiscompanion,aman wandersonalong,longtime. Neitherinthisstatehere noranywhereelse doeshegobeyond

70 thewandering on. Knowingthisdrawback thatcravingbringsstressintoplay freefromcraving, devoidofclinging, mindful,themonk livesthewanderinglife. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromclingingasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatveryclinging,thereisnocomingintoplayofstress:thisisa secondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Fromclingingasarequisitecondition comesbecoming. Onewhohascomeintobeing goes tostress. Thereisdeath foronewhoisborn. Thisisthecomingintoplay ofstress. Thus,withtheendingofclinging,thewise seeingrightly, directlyknowing theendingofbirth, gotonofurtherbecoming. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How

71 wouldthatbe?Whateverstresscomesintoplayisallfromdisturbanceasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatverydisturbance,thereisnocomingintoplayofstress:this isasecondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Anystressthatcomesintoplay isallfromdisturbance asarequisite condition. Withthecessationofdisturbance, thereisnostress comingintoplay. Knowingthisdrawback thatstresscomesfromdisturbance asarequisite condition withtherelinquishing ofalldisturbance, amonkreleasedinnondisturbance, hiscravingforbecoming crushed, hismindatpeace, hiswanderingoninbirthtotallyended: hehasnofurtherbecoming. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromnutrimentasa requisitecondition:thisisonecontemplation.Fromtheremainderlessfading &cessationofthatverynutriment,thereisnocomingintoplayofstress:thisis asecondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either

72 gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Anystressthatcomesintoplay isallfromnutriment asarequisite condition. Withthecessationofnutriment, thereisnostress comingintoplay. Knowingthisdrawback thatstresscomesfromnutriment asarequisite condition comprehending allnutriment, independent ofallnutriment, rightlyseeing freedomfromdisease throughthetotalending offermentations, judiciouslyassociating, ajudge, he,anattainerofwisdom, goesbeyondjudgment, beyondclassification. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Whateverstresscomesintoplayisallfromwhatisperturbed asarequisitecondition:thisisonecontemplation.Fromtheremainderless fading&cessationofwhatisperturbed,thereisnocomingintoplayofstress: thisisasecondcontemplation.Foramonkrightlycontemplatingthisdualityin thiswayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn.

73 ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Anystressthatcomesintoplay isallfromwhatisperturbed asarequisite condition. Withthecessationofwhatisperturbed, thereisnostress comingintoplay. Knowingthisdrawback thatstresscomesfromwhatisperturbed asarequisite condition themonkthusrenouncingperturbance, puttingastoptofabrications, freefromperturbance,free fromclinging, mindfulhelives thewanderinglife. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Foronewhoisdependent,thereiswavering:thisisone contemplation.Onewhoisindependentdoesntwaver:thisisasecond contemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Oneindependent doesnt waver. Onedependent, clinging

74 tothisstatehere oranywhereelse, doesntgobeyond thewanderingon. Knowingthisdrawback thegreatdangerin dependencies in dependent, freefromclinging, mindfulthemonk livesthewanderinglife. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?Formlessphenomenaaremorepeacefulthanforms:thisis onecontemplation.Cessationismorepeacefulthanformlessphenomena:this isasecondcontemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Thosebeingsheadedtoforms, andthosestandingintheformless, withnoknowledgeofcessation, returntofurtherbecoming. But,comprehendingform, nottakingastanceinformlessthings, thosereleasedincessation arepeoplewhoveleftdeath

behind.

Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?WhateverisconsideredasThisistruebytheworldwith itsdeities,Maras,&Brahmas,withitscontemplatives&priests,itsroyalty&

75 commonfolk,isrightlyseenasitactuallyiswithrightdiscernmentbythenoble onesasThisisfalse:thisisonecontemplation.Whateverisconsideredas Thisisfalsebytheworldwithitsdeities,Maras,&Brahmas,withits contemplatives&priests,itsroyalty&commonfolk,isrightlyseenasitactually iswithrightdiscernmentbythenobleonesasThisistrue:thisisasecond contemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,the Teacher,saidfurther: Seetheworld,togetherwithitsdeities, conceivingnotselftobeself. Entrenchedinname&form, theyconceivethatThisistrue. Inwhatevertermstheyconceiveit itturnsintosomethingotherthanthat, andthatswhatsfalseaboutit: changing, itsdeceptivebynature. Undeceptivebynature isUnbinding: thatthenobleonesknow astrue. They,throughbreakingthrough tothetruth, freefromhunger, aretotallyunbound. Now,ifthereareanywhoask,Wouldtherebetherightcontemplationof dualitiesinyetanotherway?theyshouldbetold,Therewould.How wouldthatbe?WhateverisconsideredasThisisblissbytheworldwith itsdeities,Maras,&Brahmas,withitscontemplatives&priests,itsroyalty& commonfolk,isrightlyseenasitactuallyiswithrightdiscernmentbythenoble onesasThisisstressful:thisisonecontemplation.Whateverisconsidered asThisisstressfulbytheworldwithitsdeities,Maras,&Brahmas,withits

76 contemplatives&priests,itsroyalty&commonfolk,isrightlyseenasitactually iswithrightdiscernmentbythenobleonesasThisisbliss:thisisasecond contemplation.Foramonkrightlycontemplatingthisdualityinthis wayheedful,ardent,&resoluteoneoftwofruitscanbeexpected:either gnosisrighthere&now,oriftherebeanyremnantofclinging sustenancenonreturn. ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWellgone,theTeacher, saidfurther: Allsights,sounds,smells,tastes, tactilesensations,&ideas thatare welcome, appealing, agreeable aslongastheyresaid toexist, aresupposedbytheworld togetherwithitsdeities tobebliss. Butwhentheycease, theyresupposedbythem tobestress. Thestoppingofselfidentity isviewedbythenobleones asbliss. Thisiscontrary towhatsseen bytheworldasawhole. Whatotherssayisblissful, thenobleonessayisstress. Whatotherssayisstressful, thenobleknowasbliss. SeetheDhamma,hardtounderstand! Herethosewhodontknow areconfused. Forthosewhoareveiled,

77 its darkness, blindness forthosewhodontsee. Butforthegooditisblatant, likelightforthosewhosee. Thoughintheirverypresence, theydontunderstandit dumbanimals,unadeptintheDhamma. Itsnoteasy forthoseovercome bypassionforbecoming, flowingalong inthestreamofbecoming, fallingunderMarassway, towakeup tothisDhamma. Who,apartfromthenoble, isworthytowakeup tothisstate? thestatethat, throughrightlyknowingit, theyrefreefromfermentation, totally unbound. ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessed Oneswords.Andwhilethisexplanationwasbeinggiven,themindsof60monks, throughlackofclinging,werefullyreleasedfromfermentation. Seealso:DN15;SNXII.1;Iti16;Iti51;Iti73;Iti103

IV.TheOctetChapter(AtthakaVagga)

78 INTRODUCTION TheAtthakaVagga isasetofsixteenpoemsonthethemeofnonclinging. Thepoemscoverallfourtypesofclingingclingingtosensuality,toviews,to practicesandprecepts,andtodoctrinesoftheselfwithaspecialemphasison thefirsttwo.Theydescribewhatconstitutesthenatureoftheclingingineach particularcase,thedrawbacksoftheclinging,theadvantagesofabandoning clinging,waystoabandonclinging,andthesubtleparadoxesofwhatitmeans nottocling. ThislastpointistouchedoninmanydiscoursesinthePaliCanon,asthe Buddhistteachingsonnonclingingallcontainacentralparadox:theobjectsof clingingthatmustultimatelybeabandonedformpartofthepathtotheir abandoning.Acertainamountofsensualpleasureisneededinthepathtogo beyondsensualpleasure;RightViewisneededtoovercomeattachmenttoviews; aregimenofpreceptsandpracticesisneededtoovercomeattachmentto preceptsandpractices;astrongsenseofselfresponsibilityisneededto overcomeattachmenttodoctrinesoftheself. OtherpassagesinthePaliCanon offerclearanalogiestoexplaintheseparadoxes,oftenintermsofmovement towardagoaltakingaraftacrossariver,walkingtoapark,takingaseriesof relaycoachesfromonecitytoanotherinwhichthemotiveandmeansof transportareabandonedonreachingthegoal.TheAtthaka,however,sometimes presentstheseparadoxesinasmystifyingamanneraspossible.Infact,someof theparadoxesparticularlyinthediscussionsofabandoningclingingto viewsarestatedintermssostarkthat,onthesurface,theyarehardtoreconcile withteachingsinotherPalidiscoursesorwithotherpassagesintheAtthaka itself.Thequestionisthuswhethertheseparadoxesshouldbetakenatfacevalue orfurtherinterpreted.Or,toputthequestionintermsusedbytheBuddha himself(ANII.25):Istheirmeaning,asstated,alreadyfullydrawnoutordoesit havetobeinferred?Readersofthepoemshaveofferedargumentsforbothsides. Theargumentfortakingtheparadoxesatfacevalueisbasedonamajor assumption:thattheAtthakaishistoricallypriortotherestofthePaliCanon. Fromthisassumption,theargumentgoesontoconcludethatthesepoems containtheearliestrecordedteachingsoftheBuddha,andthatiftheyconflict withotherpassagesintheCanon,thatissimplybecausethoseotherpassagesare lesstruetotheBuddhasoriginalmessage.Thisargument,however,contains severalweaknesses.Tobeginwith,onlytwopiecesofevidenceareofferedfor therelativeageofthesepoems:(1)theAtthakaVagga,asaset,ismentionedat
2 1

79 threeotherpointsintheCanon,atUdV.6,Mv.V,andSNXXII.3; and(2)the languageofthepoemsismorearchaicthanthatoftheotherdiscourses. However,neitherpieceofevidencecancarrytheweightofwhatitssupposed toprove.ThefirstpieceshowssimplythatanAtthakaVaggapredatesthethree passagesinquestion,notnecessarilythattheAtthakaVaggaaswehaveit predatestheentireremainderoftheCanon.Asforthearchaicnatureofthe language,thatiscommontoagreatdealofthepoetrythroughoutthePali Canon.JustasTennysonspoetrycontainsmorearchaismsthanDrydens prose,thefactthataPalipoemusesarchaiclanguageisnoproofofitsactualage. TheargumentsfortakingtheAtthakasparadoxesatfacevaluecontain otherweaknessesaswell.Theycommonlystatethattheparadoxesteachaview ofnoviewsandapracticeofnogoals,yetthepeoplewhoadvancethisargument arethefirsttoadmitthatsuchdoctrinesaretotallyimpractical.Thesedoctrines arealsoinconsistentwithotherpassagesintheAtthakaitself,suchastheclear cutviewexplainingthesourcesofconflict,presentedinSnIV.11,andthe frequentreferencestoUnbinding(nibbana/nibbuti)asthegoalofthepractice. ThuseveniftheAtthakaisappreciablyolderthantheotherPalidiscourses,we wouldhavetoassumegrossinconsistenciesinitsmessageifweweretotakeits paradoxesatfacevalue. TheargumentthatthemeaningoftheAtthakasparadoxesmustbe inferredthattheywereintentionallystatedinobscuretermsisbasedonfirmer ground.Tobeginwith,thisistheinterpretationthatBuddhisttraditionhas advancedfromitsearliestcenturies.Anextendedcommentary,entitledthe Mahaniddesa(Nd.I),reconcilingthecontentofthepoemswiththeteachingsin therestofthediscourses,wascompiledearlyenoughtobeincludedinthe Canonitself.AlthoughsomeoftheexplanationsgivenintheMahaniddesamay seemalittletoopatandpedantic,theymakeclearthepointthatBuddhistsnear thetimeoftheBuddhafoundmanyusefullevelsofmeaningbelowthesurface levelofthepoems. Evenifwedisregardargumentsfromtradition,thereareothergoodreasons formaintainingthatthemeaningoftheAtthakasparadoxeswasdesignedtobe inferred.Tobeginwiththereisthequestion,alreadymentioned,oftheinternal consistencyofthepoemsthemselves:theymakebettersense,whentakenasa whole,iftheparadoxesareexploredformeaningsnotobviousonthesurface.A primeexampleisthepassagetowardthebeginningofSnIV.9,inwhichthe Buddhaseemstobesayingthatanawakenedpersonwouldregardpurityas beingfoundneitherbymeansofviews,preceptsandpractices,etc.,northrough
3

80 lackofviews,preceptsandpractices,etc.Magandiya,theBuddhaslistener, statesunderstandablythatsuchateachingisconfused.Readerswhohave acquiredatasteforMahayananondualities,andwhowouldtaketheBuddhas statementatfacevalue,mightscoffatMagandiyasnarrowmindedness.But,if thewordsaretakenatfacevalue,Magandiyawouldberight,fortherearemany passagesintheAtthakathatrecommendviews,precepts,andpracticesaspartof thepathtopurity.However,ifwetaketheBuddhasstatementsaspunsonthe instrumentalcasewhichcanbeinterpretednotonlyasthroughorby meansof,butalsoasintermsoforinconnectionwith,theBuddhas statementstoMagandiyamakesenseinandofthemselves,andfitwiththerest oftheAtthaka:anawakenedpersonwouldnotdefinepurityintermsofviews, preceptsandpractices,etc.,butwouldalsorealizethatpuritycannotbeattained throughalackofthesethings. Asecondreasonforregardingtheparadoxesasrequiringinterpretationis that,intheiruseofpunsandgrammaticalwordplay,theyfollowanancient Indiangenrethephilosophicalenigmathatbyitsverynaturecalledfor extensiveinterpretation.EvidenceintheRigVedashowsthatancientVedic ritualincludedcontestsinwhichelderbrahmansusedpunsandotherwordplay toexpressphilosophicalteachingsasriddlesthatcontestantswerethen challengedtosolve. Thepurposeofthesecontestswastoteachthe contestantsusuallystudentsstudyingtobecomeritualexpertstousetheir powersofingenuityinthinkingoutsidethebox,inthejustifiedbeliefthatthe processofsearchingforinspirationandbeingilluminatedbytheanswerwould transformthemindinamuchdeeperwaythanwouldbeachievedsimplyby absorbinginformation. AlthoughtheAtthakapoemsadviseagainstengaginginintellectualcontests, theyimitatetheVedicenigmasinthewaytheyuselanguagetochallengethe reader.Individualwordssometimeswholelinesandstanzasinthepoemscan beinterpretedinavarietyofways,anditsuptothereadertoexploreand considerallthevariousmeaningstodecidewhichonesaremosthelpful. Althoughourcultureassociateswordplaywithjokes,theAtthakastandsatthe headofalonglineofBuddhisttextsbothTheravadinandnotthatuseword playwithaseriouspurpose:toteachthereadertothinkindependently,tosee throughtheuncertaintiesoflanguageandsotohelploosenanyclingingtothe structuresthatlanguageimposesonthemind. Thistypeofrhetoricalsorewards
6 5 4

81 anyonewhotakesthetextseriouslyenoughtorereadandrethinkwhatithasto say. Thus,theobscurityofsomeoftheAtthakaslanguagecanberegardedasa function,notofthepoemsage,butofthegenretowhichtheybelong.The properreadingofatextlikethisrequiresthatyouquestionyourassumptions aboutitsmessageandclarifytheintentionbehindyoureffortsatreachingan understanding.Inthisway,theactofreadingismeantnotonlytoinformbutto transform.Themoreyougivetoit,themoreitopensupnewpossibilitiesinthe mind. Translatingwordplayofthissortpresentsenormouschallenges;evenwhen thosechallengesaresurmounted,theactofreadingsuchwordgamesin translationcanneverbequitethesameasreadingthemintheoriginallanguage andculturalsetting.Fortunately,asidefromthemorecontroversialpassages, muchoftheAtthakaisperfectlystraightforwardalthoughVen.Maha KaccayanascommentaryononeofthesimplerversesinIV.9shouldserveas warningthateventhestraightforwardpassagescancontainhiddenmeanings.In passageswhereIhavedetectedmultiplemeanings,Iveincludedallthe detectedmeaningsinthetranslationalthoughImsurethatthereareinstances ofdoublemeaningsthatIhaventdetected.WhereverthePaliseems ambiguous,IvetriedtouseEnglishequivalentsthatconveythesame ambiguity.Whereverthishasprovenbeyondmyabilities,Iveresortedto explanatorynotes.Ihavealsousedthenotestociteinterpretationsfromthe MahaniddesaandotherpassagesfromearlierpartsoftheCanonthathelp explainparadoxesandotherobscurepointsbothasanaidtotheseriousreader andasawayofshowingthatthegulfassumedtoseparatetheAtthakafromthe restofthediscoursecollectionismoreimaginedthanreal. TwofinalnotesonreadingtheAtthaka: 1.Althoughthesepoemswereoriginallycomposedforanaudienceof wandering,homelessmonks,theyoffervaluablelessonsforlaypeopleaswell. Eventhepassagesreferringdirectlytothehomelesslifecanbereadassymbolic ofastateofmind.Ven.MahaKaccayanascommentary,mentionedabove, showsthatthishasbeendoneeversincecanonicaltimes.Addressingalay person,andcommentingonaversedescribingthebehaviorofasagewhohas abandonedhomeandsociety,heinterpretshomeasthekhandhasand societyassenseimpressions.Thusinhishandstheversedevelopsaninternal meaningthatlaypeoplecanapplytotheirliveswithoutnecessarilyleavingtheir

82 externalhomeandsociety.Otherversesinthepoemscanbeinterpretedin similarways. 2.Thepoemscenterondescriptionsofsages(muni)andenlightenedpeople (dhira),butthesewordsdonthavefixedmeaningsfromversetoverse.Insome contexts,theydenotearahants;inothers,nothingmorethanintelligentrunof themillpeople.Sobealerttocontextwhenreadingdescriptionsaboutsagesand enlightenedpeople,toseewhethertheyredescribingpeoplefollowingthepath orthosewhohavealreadyreachedthegoal.

NOTES 1.ThenameoftheAtthaka(Octets)derivesfromthefactthatthefirstfour poemsinthesetthreeofwhichcontainthewordatthakaintheirtitlesare composedofeightverses.Fromthisfact,somescholarshavearguedthatthese fourpoemsconstitutetheoriginalcollection,andthattheotherpoemsarelater additions,butthisisnotnecessarilythecase.Manyofthevaggas(chapters)in thediscourseandVinayacollectionsarenamedafterthefirstfewmembersofthe chapter,eventhoughtheremainingmembersmaycontainmaterialthatdiffers radicallyfromwhatwouldbesuggestedbythetitleofthechapter.Thusthereis nowayofknowingtherelativeagesofthedifferentpoemsinthecollection. 2.Foradiscussionofthefourtypesofclinging,seeTheMindLikeFire Unbound,chapter3. 3.Ven.MahaKaccayanapraisedbytheBuddhaasforemostamonghis disciplesinhisabilitytodrawoutthemeaningofconcisestatementsis mentionedinconnectionwiththeAtthakainallthreelocations.Asawell educatedbrahman,hewouldhavebeentrainedindetectingandresolving philosophicalenigmas.Hispersonalreputationindicatesthatheenjoyeddoing so. 4.Onthispoint,seeWillardJohnsons,PoetryandSpeculationoftheRigVeda, Berkeley:UniversityofCaliforniaPress,1980. 5.BytheBuddhastime,thesecontestshadlefttheritualarenaandhadbecome publicphilosophicaldebatesmuchclosertoourcurrentnotionofaformal debate.However,theyweredrivenbyanassumptionderivedfromthebeliefin thespiritualtransformationthataccompaniedthecorrectsolutionofthe philosophicalenigmathatholdingawinningviewwas,inandofitself,the measureofapersonshighspiritualattainment.TheparadoxesintheAtthaka

83 attackthisassumptionbyparadoxicallymakinguseofthegenreof philosophicalenigmafromwhichitultimatelyderived. 6.OtherexamplesofsuchwordplayinthePaliCanonincludeSNI.1and Dhp97.FormoremodernexamplesofBuddhisttextsusingwordplaywitha seriouspurpose,seeAHeartReleasedandTheBalladofLiberationfromthe Khandhas,bothbyPhraAjaanMunBhuridatto.

***

IV.1SensualPleasure Ifone,longingforsensualpleasure, achievesit,yes, hesenrapturedatheart. Themortalgetswhathewants. Butifforthatperson longing,desiring thepleasuresdiminish, hesshattered, asifshotwithanarrow. Whoeveravoidssensualdesires ashewould,withhisfoot, theheadofasnake goesbeyond,mindful, thisattachmentintheworld. Amanwhoisgreedy forfields,land,gold, cattle,horses, servants,employees, women,relatives, manysensualpleasures, isoverpoweredwithweakness

84 andtrampledbytrouble, forpaininvadeshim aswater,acrackedboat. Soone,alwaysmindful, shouldavoidsensualdesires. Lettingthemgo, hedcrossovertheflood likeonewho,havingbailedouttheboat, hasreachedthefarshore.

IV.2TheCaveoftheBody Stayingattachedtothecave, coveredheavilyover , apersonsunkinconfusion isfarfromseclusion for sensualpleasures sensualdesires intheworld arenotlightlyletgo. Thosechainedbydesire, boundbybecomingsallure, arenteasilyreleased fortheresnoliberationbyothers. Intent,infrontorbehind , onhungerforsensualpleasures hereorbefore greedy forsensualpleasures, busy,deluded,ungenerous,
3 2 1

entrenchedintheoutoftuneway, theyimpelledintopainlament: Whatwillwebe whenwepassonfromhere?

85 Soapersonshouldtrain righthere&now. Whateveryouknow asoutoftuneintheworld, dont,foritssake,actoutoftune, forthatlife,theenlightenedsay, isshort. Iseethem, intheworld,flounderingaround, peopleimmersedincraving forstatesofbecoming. Basepeoplemoaninthemouthofdeath, theircraving,forstatesofbecoming&not, unallayed. Seethem, flounderingintheirsenseofmine, likefishinthepuddles ofadriedupstream and,seeingthis, livewithnomine, notformingattachment forstatesofbecoming. Subduedesire forbothsides,
6

comprehending sensorycontact, withnogreed. Doingnothingforwhich hehimself wouldrebukehimself, theenlightenedpersondoesntadhere towhatsseen, towhatsheard. Comprehendingperception, hedcrossovertheflood thesagenotstuck

86 onpossessions. Then,witharrowremoved, livingheedfully,helongsforneither thisworld, thenext.

NOTES 1.Nd.I:Coveredheavilyoverwithdefilementsandunskillfulmental qualities. 2.Sensualdesires/sensualpleasures:twopossiblemeaningsofkama. AccordingtoNd.I,bothmeaningsareintendedhere. 3.Nd.I:Infrontmeansexperiencedinthepast(asdoesbeforetwo linesdown);behindmeanstobeexperiencedinthefuture. 4.Nd.I:Theoutoftunewaymeansthetentypesofunskillfulaction(see ANX.176). 5.Statesofnotbecomingareobliviousstatesofbecomingthatpeoplecanget themselvesintothroughadesireforannihilation,eitherafterdeathorasagoal oftheirreligiousstriving(seeIti.49).Aswithallstatesofbecoming,thesestates areimpermanentandstressful. 6.AccordingtoNd.I,bothsidesherehasseveralpossiblemeanings: sensorycontactandtheoriginationofsensorycontact;pastandfuture;nameand form;internalandexternalsensemedia;selfidentityandtheoriginationofself identity.Italsomightmeanstatesofbecomingandnotbecoming,mentionedin thepreviousverseandbelow,inSnIV.5. 7.Nd.I:Comprehendingsensorycontacthasthreeaspects:beingableto identityanddistinguishtypesofsensorycontact;contemplatingthetruenature ofsensorycontact(e.g.,inconstant,stressful,andnotself);andabandoning attachmenttosensorycontact.Thesamethreeaspectswouldapplyto comprehendingperception,asmentionedinthefollowingverse.

IV.3Corrupted Therearesomewhodispute corruptedatheart, andthosewhodispute

87 theirheartssetontruth, butasagedoesntenter adisputethatsarisen, whichiswhyheis nowhereconstrained. Now,howwouldone ledonbydesire, entrenchedinhislikes, forminghisownconclusions, overcomehisownviews? Heddisputeinline withthewaythatheknows. Whoeverboaststoothers,unasked, ofhispractices,precepts, is,saytheskilled, ignoblebynature hewhospeaksofhimself ofhisownaccord. Butamonkatpeace, fullyunboundinhimself, whodoesntboastofhisprecepts ThatshowIam he,saytheskilled, isnoblebynature hewithnovanity withregardtotheworld. Onewhosedoctrinesarentclean fabricated,formed,givenpreference whenheseesittohisownadvantage reliesonapeace dependent onwhatcanbeshaken. Becauseentrenchments inviews arenteasilyovercome whenconsideringwhatsgrasped amongdoctrines,
1

88 thatswhy apersonembracesorrejectsadoctrine inlightofthesevery entrenchments. Now,onewhoiscleansed hasnopreconceivedview aboutstatesofbecoming ornot anywhereintheworld. Havingabandonedconceit &illusion, bywhatmeanswouldhego? Heisntinvolved. Foronewhosinvolved getsintodisputes overdoctrines, buthowinconnectionwithwhat wouldyouargue withoneuninvolved? Hehasnothing embracedorrejected, hassloughedoffeveryview righthereeveryone.
5 4 3 2

NOTES 1.Entrenchments:arenderingofthePaliterm,nivesana,whichcanalsobe renderedasabode,situation,home,orestablishment. 2.Nd.I:Cleansedthroughdiscernment. 3.Nd.Iexplainsavarietyofwaysofunderstandingthewordconceit,the mostcomprehensivebeingalistofninekindsofconceit:viewingpeoplebetter thanoneselfasworsethanoneself,onaparwithoneself,orbetterthanoneself; viewingpeopleonaparwithoneselfasworsethanoneself,onaparwith oneself,orbetterthanoneself;viewingpeopleworsethanoneselfasworsethan oneself,onaparwithoneself,orbetterthanoneself.Inotherwords,thetruthof

89 theviewisnottheissuehere;theissueisthetendencytocompareoneselfwith others. 4.Nd.I:Bywhatmeanswouldhegotoanydestinationinanystateof becoming. 5.Inconnectionwithwhat:arenderingoftheinstrumentalcasethatattempts tocoverseveralofitsmeanings,inparticularbywhatmeansandinterms ofwhat.ForadiscussionoftheuseoftheinstrumentalcaseintheAtthaka Vagga,seenote1toSnIV.9.

IV.4Pure Iseethepure,thesupreme, freefromdisease. Itsinconnection withwhatsseen thatapersonspurity is. Understandingthus, havingknownthesupreme, &remainingfocused onpurity, onefallsbackonthatknowledge. Ifitsinconnection withwhatisseen thatapersonspurityis, orifstressisabandoned inconnectionwithknowledge, thenapersonwithacquisitions ispurified inconnectionwithsomethingelse, forhisviewrevealsthat inthewayheassertsit. Nobrahman sayspurity comesinconnection
3 1

90 withanythingelse. Unsmearedwithregard towhats seen,heard,sensed, preceptsorpractices, meritorevil, notcreating anythinghere, hesletgo ofwhathehadembraced, hesletgoofself. Abandoning whatsfirst, theydepend on whatsnext. Followingdistraction, theydontcrossoverattachment. Theyembrace&reject likeamonkeyreleasingabranch toseizeatanother apersonundertakingpracticesonhisown, goeshigh&low, latchedontoperception. Buthavingclearlyknown throughvedas, havingencountered theDhamma, oneofprofounddiscernment doesntgo high&low. Hesenemyfree withregardto allthings seen,heard,orsensed. Bywhom,withwhat, shouldhe bepigeonholed hereintheworld? onewhohasseeninthisway, whogoesaround
8 7 6 5 4

91 open.
9

Theydontconjure,dontyearn, dontproclaimutterpurity. Untyingthetiedupknotofgrasping, theydontformadesirefor any thing atallintheworld. Thebrahman gonebeyondterritories, hasnothingthat onknowingorseeing hesgrasped. Unimpassionate forpassion, notimpassioned fordis, hehasnothinghere thathesgraspedassupreme.
11 10

NOTES 1.AnancientIndianbelief,datingbacktotheVedas,wasthatthesightof certainthingsorbeingswasbelievedtopurify.Thusinconnectionwith whatsseenheremeansboththatpurityisbroughtaboutbymeansofseeing suchasight,andthatonespurityismeasuredintermsofhavingsuchasight. Thisbeliefsurvivestodayinthepracticeofdarshan. 2.Inotherwords,ifpurityweresimplyamatterofseeingorknowing something,apersoncouldbepureinthissenseandyetstillhaveacquisitions(= defilements),whichwouldnotbetruepurity. 3.BrahmanintheBuddhistsense,i.e.,apersonborninanycastewhohas becomeanarahant. 4.Nd.I:Leavingoneteacherandgoingtoanother;leavingoneteachingand goingtoanother.Thisphrasemayalsorefertothemindstendencytoleaveone cravingtogotoanother.

92 5.Likeamonkeyreleasingabranchtoseizeatanotheraninteresting exampleofawholephrasethatfunctionsasalamp,i.e.,modifyingboththe phrasebeforeitandthephraseafterit. 6.VedasJustasthewordbrahmanisusedinaBuddhistsenseabove, herethewordvedaisgivenaBuddhistsense.AccordingtotheCommentary,in thiscontextitmeanstheknowledgeaccompanyingfourtranscendentpaths:the pathstostreamentry,oncereturning,nonreturning,andarahantship. 7.Nd.I:TheenemiesherearethearmiesofMaraallunskillfulmental qualities.ForadetailedinventoryofthearmiesofMara,seeSnIII.2. 8.Bywhom,withwhattwomeaningsoftheonePaliword,kena. 9.Nd.I:Openmeanshavingamindnotcoveredorconcealedbycraving, defilement,orignorance.ThisimageisusedinUdV.5.Itisincontrasttothe imagediscussedinnote1toSnIV.2.Analternativemeaningheremightbe havingoneseyesopen. 10.Nd.I:Territories=thetenfetters(samyojana)andsevenobsessions (anusaya). 11.Nd.I:Passion=sensuality;dispassion=thejhanastatesthatbring aboutdispassionforsensuality.

IV.5Supreme Whendwellingonviews assupreme, apersonmakesthem theutmostthing intheworld, &,fromthat,calls allothersinferior andsohesnotfree fromdisputes. Whenheseeshisadvantage inwhatsseen,heard,sensed, orinprecepts&practices, seizingitthere heseesallelse asinferior.

93 That,too,saytheskilled, isabindingknot:that independenceonwhich youregardanother asinferior. Soamonkshouldntbedependent onwhatsseen,heard,orsensed, oronprecepts&practices; norshouldheconjureaviewintheworld inconnectionwithknowledge orprecepts&practices; shouldnttakehimself tobeequal; shouldntthinkhimself inferiororsuperlative. Abandoning whathehadembraced, abandoning self, notclinging, hedoesntmakehimselfdependent eveninconnectionwithknowledge; doesntfollowafaction amongthosewhoaresplit; doesntfallback onanyviewwhatsoever. Onewhoisntinclined towardeitherside becomingornot, hereorbeyond whohasnoentrenchment whenconsideringwhatsgraspedamongdoctrines, hasnttheleast preconceivedperception withregardtowhatsseen,heard,orsensed. Bywhom,withwhat, shouldhebepigeonholed hereintheworld?
1

94 thisbrahman whohasntadoptedviews. Theydontconjure,dontyearn, dontadhereeventodoctrines. Abrahmannotled bypreceptsorpractices, gonetothebeyond Such doesntfallback. NOTE:1.Selfwhathehadembraced:twomeaningsofthePaliword, attam.

IV.6OldAge Howshortthislife! Youdiethissideofacentury, butevenifyoulivepast, youdieofoldage. Peoplegrieve forwhattheyseeasmine, for nothingpossessedisconstant,

nothingisconstantlypossessed. Seeingthisseparation simplyasitis, oneshouldntfollowthehouseholdlife. Atdeathapersonabandons whatheconstruesasmine. Realizingthis,thewise shouldntincline tobedevotedtomine. Justasamandoesntsee, onawakening, whathemetinadream,

95 evensohedoesntsee, whentheyaredead theirtimedone thosehehelddear. Whentheyareseen&heard, peoplearecalledbythisnameorthat, butonlythenameremains tobepointedto whentheyaredead. Grief,lamentation,&selfishness arenotletgo bythosegreedyformine, sosages lettinggoofpossessions, seeingtheSecure, gowanderingforth. Amonk,living withdrawn, enjoyingadwelling secluded: theysayitscongenialforhim hewhowouldnt,inanyrealm, displayself. Everywhere thesage independent holdsnothingdearorundear. Inhim lamentation&selfishness, likewateronawhitelotus, donotadhere. Asawaterbeadonalotusleaf, aswateronaredlily, doesntadhere, sothesage doesntadhere totheseen,theheard,orthesensed;

96 for,cleansed, hedoesntconstrue inconnection withtheseen,theheard,orthesensed. Innootherway doeshewishforpurity, forheneithertakesonpassion norputsitaway.

2

NOTES

1.Nothingpossessedisconstant,nothingisconstantlypossessedtwo readingsofthephrase,nahisantiniccapariggaha. 2.Nd.I:Anarahanthasputpassiontotallyawayonceandforall,andsohas noneedtodoiteveragain.

IV.7ToTissaMetteyya TissaMetteyya: Tellthedanger,dearsir, foronegivenover tosexualintercourse. Havingheardyourteaching, welltraininseclusion. TheBuddha: Inonegivenover tosexualintercourse, theteachingsconfused andhepracticeswrongly: thisisignoble inhim. Whoeveroncewentalone, butthenresorts tosexualintercourse

97 likeacarriageoutofcontrol iscalledvileintheworld, apersonrunofthemill. Hisearlierhonor&dignity: lost. Seeingthis, heshouldtrainhimself toabandonsexualintercourse. Overcomebyresolves, hebroods likeamiserablewretch. Hearingthescornofothers, heschagrined. Hemakesweapons, attackedbythewordsofothers. This,forhim,isagreatentanglement. He sinks intolies. Theythoughthimwise whenhecommittedhimself tothelifealone, butnowthathesgiven tosexualintercourse theydeclarehimafool. Seeingthesedrawbacks,thesage herebefore&after staysfirminthelifealone; doesntresorttosexualintercourse; wouldtrainhimself inseclusion this,forthenobleones,is supreme. Hewouldnt,becauseofthat, thinkhimself betterthanothers:

98 Hesontheverge ofUnbinding. Peopleenmeshed insensualpleasures, envyhim: free, asage leadinghislife unconcernedforsensualpleasures onewhoscrossedovertheflood.

IV.8ToPasura Onlyhereistherepurity thatswhattheysay Nootherdoctrinesarepure sotheysay. Insistingthatwhattheydependonisgood, theyaredeeplyentrenchedintheirpersonaltruths. Seekingcontroversy,theyplungeintoanassembly, regardingoneanotherasfools. Relyingonothersauthority, theyspeakindebate. Desiringpraise,theyclaimtobeskilled. Engagedindisputesinthemidstoftheassembly, anxious,desiringpraise theonedefeatedis chagrined. Shakenwithcriticism,heseeksforanopening. Hewhosedoctrineis[judgedas]demolished, defeated,bythosejudgingtheissue: Helaments,hegrievestheinferiorexponent. Hebeatme,hemourns. Thesedisputeshavearisenamongcontemplatives. Inthemare elation,

99 dejection. Seeingthis,oneshouldabstainfromdisputes, fortheyhavenoothergoal thanthegainingofpraise. Hewhoispraisedthere forexpoundinghisdoctrine inthemidstoftheassembly, laughsonthataccount&growshaughty, attaininghisheartsdesire. Thathaughtinesswillbehisgroundsforvexation, forhellspeakinpride&conceit. Seeingthis,oneshouldabstainfromdebates. Nopurityisattainedbythem,saytheskilled. Likeastrongmannourishedonroyalfood, yougoabout,roaring,searchingoutanopponent. Whereverthebattleis, gothere,strongman. Asbefore,theresnonehere. Thosewhodispute,takingholdofaview, saying,This,andthisonly,istrue, thoseyoucantalkto. Herethereisnothing noconfrontation atthebirthofdisputes. Amongthosewholiveaboveconfrontation notpittingviewagainstview, whomwouldyougainasopponent,Pasura, amongthosehere whoaregraspingnomore? Sohereyoucome, conjecturing, yourmindconjuring viewpoints. Yourepairedoffwithapureone andsocannotproceed.

100

IV.9ToMagandiya [MagandiyaoffershisdaughtertotheBuddha,whoreplies:] Onseeing[thedaughtersofMara] Discontent,Craving,&Passion therewasnteventhedesireforsex. SowhatwouldIwantwiththis, filledwithurine&excrement? Iwouldntwanttotouchit evenwithmyfoot. Magandiya: Ifyoudontwant thisgemofawoman,coveted bymanykings, thenforwhatsortofviewpoint, precept,practice,life, attainmentof[further]becoming doyouargue? TheBuddha: Iargueforthis doesntoccurtoone whenconsideringwhatsgrasped amongdoctrines. Lookingforwhatisungrasped withregardtoviews, anddetectinginnerpeace, Isaw. Magandiya: Sage,youspeak withoutgrasping atanypreconceivedjudgments.

101 Thisinnerpeace: whatdoesitmean? Howisit, byanenlightenedperson, proclaimed? TheBuddha: Hedoesntspeakofpurity inconnectionwith view, learning, knowledge, preceptorpractice. Norisitfoundbyaperson throughlackofview, oflearning, ofknowledge, ofpreceptorpractice. Lettingthesego,withoutgrasping, atpeace, independent, onewouldntlongforbecoming. Magandiya: Ifhedoesntspeakofpurity inconnectionwith view, learning, knowledge, preceptorpractice. anditisntfoundbyaperson throughlackofview, oflearning, ofknowledge, ofpreceptorpractice, itseemstomethatthisteachings confused, forsomeassumeapurity
1

102 intermsof bymeansof aview. TheBuddha: Askingquestions dependentonview, youreconfused bywhatyouhavegrasped. Andsoyoudontglimpse even theslightest notion [ofwhatIamsaying]. Thatswhyyouthink itsconfused. Whoeverconstrues equal, superior,or inferior, bythatheddispute; whereastooneunaffected bythesethree, equal, superior, donotoccur. Ofwhatwouldthebrahmansaytrue orfalse, disputingwithwhom: heinwhomequal,unequalarenot. Havingabandonedhome, livingfreefromsociety, thesage invillages createsnointimacies. Ridofsensuality,not

103 preferring, hewouldntengagewithpeople inquarrelsomedebate.

2

Thosethings alooffromwhich heshouldgoaboutintheworld: thegreatone wouldnttakethemup &argueforthem. Asthepricklylotus isunsmearedbywater&mud, sothesage, anexponentofpeace, withoutgreed, isunsmearedbysensuality& theworld. Anattainerofwisdomisntmeasured madeproud
3

byviewsor bywhatisthought, forheisntaffectedbythem. Hewouldntbeled byaction, learning; doesntreachaconclusion inanyentrenchments. Foronedispassionatetowardperception therearenoties; foronereleasedbydiscernment, no delusions. Thosewhograspatperceptions&views goaboutbuttingtheirheads intheworld.
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104 NOTES 1.Puttingthefirsttwosentencesofthisstanzatogetherandmakingsenseof themisthemajorchallengeforanyonetryingtotranslatethispoem.Thereading givenhereisbasedonthefollowingobservations: ThePaliofthefirstsentenceputsthewordsforview,learning,knowledge, precept,&practiceintheinstrumentalcase.Thiscasestandsforthe relationshipbymeansoforbecauseofbutitalsohasanidiomatic meaning:intermsof.(Tokeepthetranslationneutralonthispoint,Ihave translatedwiththeidiom,inconnectionwith,whichcancarryboth possibilities.)Thesecondsentenceputsthewordsforlackofview,etc.,inthe ablativecase,whichcarriesthemeaningbecauseoforfrom. Ifweassumethattheinstrumentalcaseinthefirstsentenceismeantinthe senseofbymeansof,thenwearedealingasMagandiyaassertswithplain nonsense:thefirstsentencewouldsaythatapersoncannotachievepurityby meansofviews,etc.,whilethesecondsentencewouldbesayingthathecannot achievepuritybymeansofnoview,etc.Thefactthatthetwosentencesplacethe relevanttermsindifferentgrammaticalcases,though,suggeststhattheyare talkingabouttwodifferentkindsofrelationships.Ifwetaketheinstrumentalin thefirstsentenceinthesenseofintermsof,thenthestanzanotonlymakes sensebutalsofitsinwithteachingsoftherestofthePalidiscourses:aperson cannotbesaidtobepuresimplybecausehe/sheholdstoaparticularview,body oflearning,etc.Purityisnotdefinedinthoseterms.Thesecondsentencegoeson tosaythatapersondoesntarriveatpurityfromalackofview,etc.Puttingthe twosentencestogetherwiththethird,themessageisthis:Oneusesrightviews, learning,knowledge,precepts,&practicesasapath,ameansforarrivingat purity.Onceonearrives,oneletsgoofthepath,forthepurityofinnerpeace,in itsultimatesense,issomethingtranscendingthemeansbywhichitisreached. Inthestanzaimmediatelyfollowingthisone,itsobviousthatMagandiya hasnotcaughtthisdistinction. ForfurtherillustrationsoftheroleofRightViewintakingonetoadimension beyondallviews,seeANX.93,ANX.96,andMN24.(Theanalogyoftherelay coachesinMN24actuallyseemsmoretailoredtotheissuesraisedbythe Buddhasremarksinthisdiscoursethanitdoestothequestionitaddressesin thatdiscourse.)SeealsosectionsIII/HandIII/H/iinTheWingstoAwakening. 2.Anexplanationofthisstanza,attributedtoVen.MahaKaccayana,is containedinSNXXII.3.

105 3.MeasuredmadeproudtwomeaningsofthePaliwordmanameti. 4.Actionherecanmeaneitherkammainitsgeneralsensei.e.,the attainerofwisdomhasgonebeyondcreatingkammaorinamorerestricted sense,asritualaction.AccordingtoNd.I,itreferstothefactoroffabrication (sankhara)intheanalysisofdependentcoarising(seeSNXII.2). Seealso:MN63;MN72;ANX.93

IV.10BeforetheBreakupoftheBody Seeinghow, behavinghow, isonesaidtobe atpeace? Gotama,tellmeabout whenaskedabout theultimateperson. TheBuddha: Freefromcraving beforethebreakup [ofthebody], independent ofbefore &theend,
1

notclassifiedinbetween, nopreferenceishis.

Un angered, un startled, un boastful, un anxious, givingcounselunruffled, heisasage, hisspeech undercontrol.

106 Freefromattachment withregardtothefuture, notsorrowing overthepast, heseesseclusion inthemidstofsensorycontacts. Hecantbeled intermsofviews.

4

Withdrawn,un deceitful,not stingy,not miserly,not insolent,in offensive, hedoesntengagein divisivespeech. Notintoxicatedwithenticements, norgiventopride, hesgentle,quickwitted, beyondconviction&dispassion. Notinhopesofmaterialgain doeshetakeonthetraining; whenwithoutmaterialgain heisntupset. Unobstructed bycraving, hedoesnt throughcraving hungerforflavors. Equanimousalwaysmindful, hedoesntconceivehimselfas equal, superior, inferior, intheworld. Noswellingsofpride arehis.
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107 Whosedependencies dontexist when,onknowingtheDhamma, hesin dependent; inwhomnocravingisfound forbecomingornot: heissaid tobeatpeace, unintent onsensualpleasures, withnothingatall totiehimdown: onewhoscrossedoverattachment. Hehasno children cattle, fields, land. Inhimyoucantpindown whatsembraced orrejected, whatsself

oropposedtoself. Hehasnopreference forthatwhichpeoplerunofthemill orpriests&contemplatives mightblame whichiswhy heisunperturbed withregardtotheirwords. Hisgreedgone, notmiserly, thesage doesntspeakofhimself asamongthosewhoarehigher, equal,

108 orlower. He, conjuringfree, doesntsubmit toconjuring, tothecyclingoftime.

Forwhom nothingintheworld ishisown, whodoesntgrieve overwhatisnot, whodoesntenterinto doctrines phenomena: heissaid tobe atpeace. NOTES 1.Nd.I:Independentofbefore&theend=nocravingorviewwithregard topastorfuture. 2.Fordiscussionsofhowtheawakenedonecannotbeclassifiedeveninthe present,seeMN72andSNXXII.8586. 3.Nd.I:Heseesseclusioninthemidstofsensorycontacts=hesees contactasemptyofself.Thispassagemayalsorefertothefactthatthe awakenedpersonexperiencessensorycontactasifdisjoinedfromit.Onthis point,seeMN140andMN146,quotedinTheMindLikeFireUnbound,pp.116 and113. 4.SeeANX.93. 5.Beyondconviction&dispassionThePaliherecanalsomean,Aperson ofnoconviction,hedoesnotputawaypassion.Thisisanexampleofthekind ofpunoccasionallyusedinPalipoetryforitsshockvalue.Otherexamplesareat Dhp97andtheendofSnIV.13.Foranexplanationofwhatismeantbybeing beyonddispassion,seenote2toSnIV.6.Analternateexplanationisthat,asV.6 indicates,thearahantisbeyondalldhammas,dispassionincluded.
9

109 6.ThePaliwordtanhayaby/throughcravinghereisalamp,i.e.,a singlewordthatfunctionsintwoseparatephrases. 7.Embraced/rejected,whatsself/whatliesagainstselfapunonthe pairofPaliwords,attam/nirattam. 8.Conjuring,thecyclingoftimetwomeaningsofthePaliword,kappam. 9.Doctrines,phenomenatwomeaningsofthePaliword,dhamma.

IV.11Quarrels&Disputes Fromwherehavetherearisen quarrels,disputes, lamentation,sorrows,alongwithselfishness, conceit&pride,alongwithdivisiveness? Fromwherehavetheyarisen? Pleasetellme. Fromwhatisdear therehavearisen quarrels,disputes, lamentation,sorrows,alongwithselfishness, conceit&pride,alongwithdivisiveness. Tiedupwithselfishness arequarrels&disputes. Inthearisingofdisputes isdivisiveness. Whereisthecause ofthingsdearintheworld, alongwiththegreedsthatgoaboutintheworld? Andwhereisthecause ofthehopes&fulfillments forthesakeofapersonsnextlife? Desiresarethecause ofthingsdearintheworld, alongwiththegreedsthatgoaboutintheworld.

110 Andittooisthecause ofthehopes&fulfillments forthesakeofapersonsnextlife. Nowwhereisthecause ofdesireintheworld? Andfromwherehavetherearisen decisions,anger,lies,&perplexity, andallthequalities describedbytheContemplative? Whattheycall appealing& unappealing intheworld: independenceonthat desirearises. Havingseenbecoming&not withregardtoforms, apersongivesrisetodecisionsintheworld; anger,lies,&perplexity: thesequalities,too,whenthatpairexists. Apersonperplexed shouldtrainforthepathofknowledge, foritsinhavingknown thattheContemplativehasspoken ofqualities/dhammas. Whereisthecause ofappealing&un? Whenwhatisnt dotheynotexist? Andwhateverismeant bybecoming&not: tellme, Whereisitscause?
1

111 Contactisthecause ofappealing&un. Whencontactisnt theydonotexist. Andwhateverismeant bybecoming&not: thistooisitscause. Nowwhereisthecause ofcontactintheworld, andfromwherehavegraspings, possessions,arisen? Whenwhatisnt doesminenessnotexist. Whenwhathasdisappeared docontactsnottouch? Conditionedbyname&form iscontact. Inlongingdograspings, possessionshavetheircause. Whenlongingisnt minenessdoesntexist. Whenformshavedisappeared contactsdonttouch. Foronearrivingatwhat doesformdisappear? Howdopleasure&paindisappear? Tellmethis. Myheartisset onknowinghow theydisappear. Onenotpercipientofperceptions notpercipientofaberrantperceptions, notunpercipient,

112 norpercipientofwhatsdisappeared: foronearrivingatthis, formdisappears forcomplicationclassifications havetheircauseinperception. Whatwehaveasked,youhavetoldus. Weaskonethingmore. Pleasetellit. Dosomeofthewise saythatjustthismuchistheutmost, thepurityofthespirit ishere? Ordotheysay thatitsotherthanthis? Someofthewise saythatjustthismuchistheutmost, thepurityofthespiritishere. Butsomeofthem, whosaytheyareskilled, sayitsthemoment withnoclingingremaining. Knowing, Havingknown,theystillaredependent, thesage,pondersdependencies. Onknowingthem,released, hedoesntgetintodisputes, doesntmeetwithbecoming&not :hesenlightened.
4 3 2

NOTES

1.Asotherpassagesinthispoemindicate(seenote5,below),thegoalisnot measuredintermsofknowledge,butasthispassagepointsout,knowledgeisa necessarypartofthepathtothegoal.

113 2.AccordingtoNd.I,thispassageisdescribingthefourformlessjhanas,but asthefirstthreeoftheformlessjhanasinvolveperception(ofinfinitespace, infiniteconsciousness,andnothingness),onlythefourthoftheformless jhanasthedimensionofneitherperceptionnornonperceptionwouldfitthis description. 3.Complicationclassifications(papacasankha):Themindstendencytoread distinctionsanddifferentiationsevenintothesimplestexperienceofthepresent, thusgivingrisetoviewsthatcanissueinconflict.AsSnIV.14pointsout,the rootoftheseclassificationsistheperception,Iamthethinker.Forfurther discussionofthispoint,seenote1tothatdiscourseandtheintroductiontoMN 18. 4.SpiritistheusualrenderingofthePaliword,yakkha.AccordingtoNd.I, however,inthiscontextthewordyakkhameansperson,individual,human being,orlivingbeing. 5.Inotherwords,thesageknowsthatbothgroupsinthepreviousstanzafall backontheirknowledgeasameasureofthegoal,withoutcomprehendingthe dependencystilllatentintheirknowledge.Thesagesinthefirstgroupare mistakingtheexperienceofneitherperceptionnornonperceptionasthegoal, andsotheyarestilldependentonthatstateofconcentration.Thesagesinthe secondgroup,bythefactthattheyclaimtobeskilled,showthatthereisstilla latentconceitintheirawakeninglikeexperience,andthusitisnottotally independentofclinging.(Formoreonthispoint,seeMN102,quotedinThe MindLikeFireUnbound,pp.8182.)Bothgroupsstillmaintaintheconceptofa spiritthatispurifiedintherealizationofpurity.Oncethesedependenciesare comprehended,onegainsreleasefromdisputesandfromstatesofbecomingand notbecoming.Itisinthiswaythatknowledgeisameanstothegoal,butthe goalitselfisnotmeasuredordefinedintermsofknowledge. Seealso:DN21;UdII.4

IV.12TheLesserArray Dwellingon theirownviews, quarreling, differentskilledpeoplesay:

114 Whoeverknowsthis,understandsDhamma. Whoeverrejectsthis,is imperfect. Thusquarreling,theydispute: Myopponentsafool&unskilled. Whichofthesestatementsistrue whenallofthemsaytheyareskilled? If,innotaccepting anopponentsdoctrine, onesafool,abeastofinferiordiscernment, thenallarefools ofinferiordiscernment allofthese whodwellontheirviews. Butif,insidingwithaview, onescleansed, withdiscernmentmadepure, intelligent,skilled, thennoneofthem areofinferiordiscernment, forallofthem havetheirownviews. Idontsay,Thatshowitis, thewayfoolssaytooneanother. Theyeachmakeouttheirviewstobetrue andsoregardtheiropponentsasfools. Whatsomesayistrue Thatshowitis otherssayisfalsehood,alie. Thusquarreling,theydispute. Whycantcontemplatives sayonething&thesame? Thetruthisone,
1

115 thereisnosecond aboutwhichapersonwhoknowsit wouldarguewithonewhoknows. Contemplativespromote theirvariouspersonaltruths, thatswhytheydontsay onething&thesame. Butwhydotheysay varioustruths, thosewhosaytheyareskilled? Havetheylearnedmanyvarioustruths ordotheyfollowconjecture? Apartfromtheirperception thereareno many various constanttruths intheworld. Preconceivingconjecture withregardtoviews, theyspeakofapair:true &false. Dependentonwhatsseen, heard, &sensed, dependentonprecepts&practices, oneshowsdisdain[forothers]. Takingastanceonhisdecisions, praisinghimself,hesays, Myopponentsafool&unskilled. Thatbywhich heregardshisopponentsasfools isthatbywhich hesaysheisskilled. Callinghimselfskilled
2

116 hedespisesanother whospeaksthesameway. Agreeingonaviewgoneoutofbounds, drunkwithconceit,thinkinghimselfperfect, hehasconsecrated,withhisownmind, himself aswellashisview. If,byanopponentsword, onesinferior, theopponents ofinferiordiscernmentaswell. Butif,byonesownword onesanattainerofwisdom,enlightened, noone amongcontemplatives afool. Thosewhoteachadoctrineotherthanthis arelackinginpurity, imperfect. Thatswhatthemanysectarianssay, fortheyresmittenwithpassion fortheirownviews. Onlyhereistherepurity, thatswhattheysay. Innootherdoctrine ispurity,theysay. Thatshowthemanysectarians areentrenched, speakingfirmlythere concerningtheirownpath. Speakingfirmlyconcerningyourownpath, whatopponentherewouldyoutakeasafool? Youdsimplybringquarrelsonyourself ifyousaidyouropponentsafool withanimpuredoctrine. Taking astanceonyourdecisions,

117 &yourselfasyourmeasure, youdisputefurtherdown intotheworld. Butonewhosabandoned alldecisions createsintheworld quarrelsnomore.

NOTES 1.Thetruthisone:Thisstatementshouldbekeptinmindthroughoutthe followingverses,asitformsthebackgroundtothediscussionofhowpeople whopreconceivetheirconjecturesspeakofthepair,trueandfalse.TheBuddha isnotdenyingthatthereissuchathingastrueandfalse.Rather,heissayingthat allentrenchedviews,regardlessofhowtrueorfalsetheircontentmightbe, whenconsideredaseventsinacausalchainbehaveinlinewiththetruthof conditionedphenomenaasexplainedintheprecedingdiscourse.Ifheldto,they leadtoconceit,conflict,andstatesofbecoming.Whentheyareviewedinthis wayaseventsratherthanastrueorfalsedepictionsofotherevents(oras eventsratherthansigns)thetendencytoholdtoorbecomeentrenchedinthem isdiminished. 2.Ontheroleofperceptioninleadingtoconflictingviews,seethepreceding discourse.

IV.13TheGreatArray Thosewho,dwellingonviews, dispute,saying,Onlythisistrue: dotheyallincurblame, oralsoearnpraisethere? [Thepraise:]Itssuchalittlething, notatallappeasing. Ispeakoftwofruitsofdispute;

1

118 andseeingthis,youshouldntdispute seeingthestate wheretheresnodispute assecure. Onewhoknows doesntgetinvolved inwhateverare commonplace conventional views. Onewhoisuninvolved: whenhesformingnopreference forwhatsseen,forwhatsheard, whywouldheget involved? Thoseforwhomprecepts areultimate saythatpuritys amatterofselfrestraint. Undertakingapractice, theydevotethemselvestoit: Letstrainjustinthis, andthentherewouldbepurity. Thosewhosaytheyareskilled are[thus]ledontobecoming. Butifoneofthemfalls fromhispreceptsorpractice, hetrembles, havingfailedinhisactions. Hehopesfor,longsfor,purity, likealostcaravanleader farfromhome. Butonewhosabandoned precepts&practices all
2

thingsthatareblamable,blameless,

119 nothopingforpureorimpure, wouldliveincompassion&peace, detached.

4

withouttakinguppeace,

Dependent ontaboos,austerities, orwhatsseen,heard,orsensed, theyspeakofpurity throughwanderingfurtheron throughbecoming&not, theircravingnotgone forbecoming&not. Foronewhoaspireshaslongings &tremblingwithregardtopreconceptions. Butonewhohere hasnopassingaway&arising: Whywouldhetremble? Forwhatwouldhelong? Theteachingsomesayissupreme, istheveryoneotherscalllowly. Whichstatementistrue whenalloftheseclaimtobeskilled? Theysaytheirownteachingisperfect whilethedoctrineofothersislowly. Thusquarreling,theydispute, eachsayinghisagreedonopinion istrue. Ifsomething,becauseofanopponentssayso, werelowly, thennoneamongteachingswouldbe superlative, formanysay thatanothersteachingsinferior whenfirmlyassertingtheirown.
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120 Iftheirworshipoftheirteachingweretrue, inlinewiththewaytheypraisetheirownpath, thenalldoctrines wouldbetrue forpuritystheirs,accordingtoeach. Thebrahmanhasnothing ledbyanother, whenconsideringwhatsgrasped amongdoctrines. Thushehasgone beyonddisputes, forhedoesntregardasbest theknowledgeofateaching, anyothermentalstate.
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Iknow.Isee.Thatsjusthowitis! Somebelievepuritysintermsofview. Butevenifapersonhasseen, whatgooddoesitdohim? Havingslippedpast, theyspeakofpurity inconnectionwithsomething orsomebody else. Aperson,inseeing, seesname&form. Havingseen,hellknow onlythesethings. Nomatterifhesseenlittle,alot, theskilleddontsaypuritys inconnectionwiththat. Apersonentrenchedinhisteachings, honoringapreconceivedview, isnteasytodiscipline. Whateverhedependson hedescribesitaslovely, says thatitspurity, thattherehesawtruth.

121 Thebrahman,evaluating, isntinvolvedwithconjurings, doesntfollowviews, isnttiedeventoknowledge. Andonknowing whateversconventional,commonplace, heremainsequanimous: Thatswhatothersholdonto. Havingreleasedtheknots thattiehimdown, thesagehereintheworld doesntfollowafaction whendisputeshavearisen. Atpeaceamongthosenotatpeace, hesequanimous,doesntholdon: Thatswhatothersholdonto. Givingupoldfermentations, notformingnew, neitherpursuingdesire, norentrenchedinhisteachings, hestotallyreleased fromviewpoints, enlightened. Hedoesntadheretotheworld, iswithoutselfrebuke; isenemyfree withregardtoallthings seen,heard,orsensed. Hisburdenlaiddown, thesagetotallyreleased isimproper/isfreefromconjuring hasntstopped/isntimpassioned isntworthwanting/doesnt desire,
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122 theBlessedOnesaid.

NOTES 1.Or:Notenoughtoappease(thedefilements,saysNd.I). 2.Nd.I:Abandoningprecepts&practicesinthesenseofnolongerbelieving thatpurityismeasuredintermsofthem,theviewdiscussedinthepreceding verse. 3.Nd.I:Blamable,blameless=blackandwhitekamma(seeANIV.232, 234,237238,quotedinTheWingstoAwakening,sectionI/B. 4.Nd.I:Havingabandonedimpurementalqualities,andhavingfully attainedthegoal,thearahanthasnoneedtohopeforanythingatall. 5.Incompassion&peace,withouttakinguppeaceapunontheword, santimanuggahaya. 6.Thewordbhavabhavesuthrough/forbecoming&notbecominghereisa lamp,i.e.,asinglewordfunctioningintwophrases. 7.Theknowledgeofateaching,anyothermentalstateapunonthe word,dhammamaam. 8.AccordingtoNd.I,thiscompoundanabandhushouldbetranslatedas tiedbymeansofknowledge,inthatthearahantdoesntusetheknowledge thatcomeswiththemasteryofconcentration,thefivemundaneformsofpsychic power(abhia),oranywrongknowledgetocreatethebondsofcravingor views.However,thecompoundmayalsorefertothefactthatthearahantisnt tiedeventotheknowledgethatformspartofthepathtoarahantship(seeMN 117). 9.Seenote7underSnIV.4. 10.Isimproper/isfreefromconjuring,hasntstopped/isnt impassioned,isntworthwanting/doesntdesireaseriesofpunsna kappiyo,nuparato,napatthiyoeachwithastronglypositiveandastrongly negativemeaning,probablymeantfortheirshockvalue.Forasimilarsetof puns,seeDhp97.

IV.14Quickly IaskthekinsmanoftheSun,thegreatseer,

123 aboutseclusion&thestateofpeace. Seeinginwhatwayisamonkunbound, clingingtonothingintheworld? Heshouldputanentirestop totherootofcomplicationclassifications: Iamthethinker.

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Heshouldtrain,alwaysmindful, tosubdueanycravinginsidehim. Whatevertruthhemayknow, withinorwithout, heshouldntgetentrenched inconnectionwithit, forthatisntcalled Unbindingbythegood. Heshouldnt,becauseofit,thinkhimself better, lower,or equal. Touchedbycontactinvariousways, heshouldntkeepconjuringself. Stilledrightwithin, amonkshouldntseekpeacefromanother, fromanythingelse. Foronestilledrightwithin, theresnothingembraced, sohowrejected? Nothingthatsself, sofromwhencewouldtherebe againstself?
2

Asinthemiddleofthesea itisstill, withnowavesupwelling, sothemonkunperturbed,still shouldnotswellhimself anywhere.

124

Hewhoseeyesareopenhasdescribed theDhammaheswitnessed, subduingdanger. Nowtellus,sir,thepractice: thecodeofdiscipline&concentration. Oneshouldntbecarelesswithhiseyes, shouldclosehisearstovillagetalk, shouldnthungerforflavors, orviewanythingintheworld asmine. Whentouchedbycontact heshouldntlament, shouldntcovetanywhereany statesofbecoming, ortrembleatterrors. Whengainingfood&drink, staples&cloth, heshouldnotmakeahoard. Norshouldhebeupset whenreceivingnogains. Absorbed,not footloose, heshouldrefrain fromrestlessness, shouldntbe heedless, shouldlive inanoiselessabode. Notmakingmuchofsleep, ardent,giventowakefulness, heshouldabandonsloth,deception, laughter,sports, fornication,&allthatgoeswithit; shouldnotpracticecharms, interpretphysicalmarks,dreams, thestars,animalcries; shouldnotbedevotedto practicingmedicineorinducingfertility. Amonkshouldnttrembleatblame

125 orgrowhaughtywithpraise; shouldthrustasideselfishness,greed, divisivespeech,anger; shouldntbuyorsell orrevileanyoneanywhere; shouldntlingerinvillages, orflatterpeopleinhopesofgains. Amonkshouldntboast orspeakwithulteriormotive, shouldnttrainininsolence orspeakquarrelsomewords; shouldntengageindeception orknowinglycheat; shouldntdespiseothersfortheir life, discernment, precepts, orpractices. Provokedwithmanywords fromcontemplatives orordinarypeople, heshouldntrespondharshly, forthosewhoretaliate arentcalm. Knowingthisteaching, amonkinquiring shouldalways traininitmindfully. KnowingUnbindingaspeace, heshouldntbeheedless ofGotamasmessage forhe,theConquerorunconquered, witnessedtheDhamma, notbyhearsay, butdirectly,himself. So,heedful,you

126 shouldalwaystrain inlinewiththatBlessedOnesmessage, theBlessedOnesaid. NOTES 1.Oncomplicationclassificationsandtheirroleinleadingtoconflict,seeSn IV.11andtheintroductiontoMN18.Theperception,Iamthethinkerliesat therootoftheseclassificationsinthatitreadsintotheimmediatepresentasetof distinctionsI/notI;being/notbeing;thinker/thought;identity/non identitythatthencanproliferateintomentalandphysicalconflict.Theconceit inherentinthisperceptionthusformsafetteronthemind.Tobecomeunbound, onemustlearntoexaminethesedistinctionswhichwealltakeforgrantedto seethattheyaresimplyassumptionsthatarenotinherentinexperience,andthat wewouldbebetterofftobeabletodropthem. 2.Embraced/rejected,self/againstselfapunonthepairofPaliwords, atta/nirattam.

IV.15TheRodEmbraced Whenembraced,

therodofviolence breedsdanger&fear: Lookatpeoplequarreling. Iwilltellofhow Iexperienced dismay. Seeingpeoplefloundering likefishinsmallpuddles, competingwithoneanother asIsawthis, fearcameintome. Theworldwasentirely withoutsubstance. Allthedirections wereknockedoutofline.

127 Wantingahavenformyself, Isawnothingthatwasntlaidclaimto. Seeingnothingintheend butcompetition, Ifeltdiscontent. AndthenIsaw anarrowhere, soveryhardtosee, embeddedintheheart. Overcomebythisarrow youruninalldirections. Butsimplyonpullingitout youdontrun, youdontsink.
2

[Herethetrainingsarerecited.]

Whateverthingsaretieddownintheworld, youshouldntbesetonthem. Havingtotallypenetrated sensualpleasures, sensualpassions, youshouldtrainforyourown Unbinding. Betruthful,notinsolent, notdeceptive,rid ofdivisiveness. Withoutanger,thesage shouldcrossovertheevil ofgreed&avarice. Heshouldconquerlaziness, weariness, sloth; shouldntconsortwithheedlessness, shouldntstandfirminhispride themanwithhisheartset
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128 onUnbinding. Heshouldntengageinlying, shouldntcreateasenseofallureinform, shouldfullyfathomconceit, andliverefrainingfromimpulsiveness; shouldnt delightinwhatsold, preferwhatsnew, grieveoverdecline, getentangledin whatsdazzling&bright. Icallgreed agreatflood; hunger,aswiftcurrent. Preoccupationsareripples; sensuality,abog hardtocrossover. Notdeviatingfromtruth, asagestandsonhighground :abrahman. HavingrenouncedAll, heissaidtobeatpeace; havingclearlyknown,he isanattainerofwisdom; knowingtheDhamma,hes independent. Movingrightlythroughtheworld, hedoesntenvy anyonehere. Whoeverherehasgoneover&beyond sensualpassions anattachmenthard totranscendintheworld, doesntsorrow, doesntfret. He,hisstreamcut,isfree
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129 frombonds. Burnupwhatsbefore, andhavenothingforafter. Ifyoudontgrasp atwhatsinbetween, youwillgoabout,calm. Forwhom,inname&form, ineveryway, theresnosenseofmine, andwhodoesntgrieve overwhatisnot: he,intheworld, isntdefeated, suffersnoloss.
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Towhomtheredoesntoccur Thisismine, forwhomnothingisothers, feelingnosenseofmineness, doesntgrieveatthethought Ihavenothing. Notharsh, notgreedy,not perturbed, everywhere intune: thisisthereward Isaywhenasked forthosewhoarefree frompre conceptions. Foroneunperturbed whoknows theresnoaccumulating. Abstaining,unaroused,

130 heeverywheresees security. Thesage doesntspeakofhimself asamongthosewhoarehigher, equal, orlower. Atpeace,freeofselfishness, hedoesntembrace,doesnt reject, theBlessedOnesaid.
10

NOTES 1.Nd.I:Therodofviolencetakesthreeforms:physicalviolence(thethree formsofbodilymisconduct),verbalviolence(thefourformsofverbal misconduct),andmentalviolence(thethreeformsofmentalmisconduct).See ANX.176. 2.Nd.I:Onedoesntruntoanyofthedestinationsofrebirth;one doesntsinkintoanyofthefourfloodsofsensuality,views,becoming,and ignorance(seeSNXLV.171andANIV.10). 3.Thisphrase,akindofstagedirection,seemstoindicatethatthispoemhad aritualuse,aspartofaceremonyforgivingtheprecepts. 4.Sensualpleasure,sensualpassions:twomeaningsofthewordkama. 5.Nd.I:Oldandnewmeanpastandpresentaggregates. 6.Nd.I:whatsdazzling&bright=cravingandotherdefilements. 7.ForthedefinitionofAll,seethenoteatSNXXXV.23. 8.Nd.I:Before,after,andinbetween=past,future,andpresent. 9.Isntdefeated,suffersnolosstwomeaningsofthePaliphrase,na jiyyati. 10.SeeUd.II.10.

IV.16ToSariputta Sariputta:

131 Neverbefore haveIseenorheard fromanyone ofateacherwithsuchlovelyspeech come,togetherwithhisfollowing fromTusitaheaven, astheOnewithEyes whoappearstotheworldwithitsdevas havingdispelledalldarkness havingarrivedatdelight allalone. TothatOneAwakened unentangled,Such,un deceptive, comewithhisfollowing Ihavecomewithaquestion onbehalfofthemany herewhoarefettered. Foramonkdisaffected, frequentingaplacethatsremote therootofatree, acemetery, inmountaincaves variousplacestostay howmanyarethefearsthere atwhichheshouldnttremble thereinhisnoiselessabode howmanythedangersintheworld forthemonkgoingthedirection heneverhasgone thatheshouldtranscend thereinhisisolatedabode? Whatshouldbe thewaysofhisspeech? Whatshouldbe hisrangethereofaction?
1

132 Whatshouldbe aresolutemonks

precepts&practices? Undertakingwhattraining alone,astute,&mindful wouldheblowaway hisownimpurities asasilversmith, thoseinmoltensilver? TheBuddha: Iwilltellyou asonewhoknows, whatiscomfort foronedisaffected resortingtoaremoteplace, desiringselfawakening inlinewiththeDhamma. Anenlightenedmonk, livingcircumscribed, mindful, shouldntfearthefivefears: ofhorseflies,mosquitoes,snakes, humancontact,fourfootedbeings; shouldntbedisturbed bythosefollowinganothersteaching evenonseeingtheirmanifold terrors; shouldovercomestillother furtherdangers asheseekswhatisskillful. Touched bythetouch ofdiscomforts,hunger, heshouldendurecold &inordinateheat.

133 Hewithnohome, inmanywaystouchedbythesethings, striving,shouldmakefirmhispersistence. Heshouldntcommitatheft, shouldntspeakalie, shouldtouchwiththoughtsofgoodwill beingsfirm&infirm. Consciousofwhen hismindisstirredup&turbid, heshoulddispelit: ItsontheDarkOnesside. Heshouldntcomeunderthesway ofangerorpride. Havingduguptheirroot hewouldstandfirm. Then,whenprevailing yes hedprevailovernotionsofdear&undear. Deferring todiscernment enraptured withwhatsadmirable, heshouldovercomethesedangers, shouldconquer discontent inhisisolatedspot, shouldconquer thesefour thoughtsoflament: WhatwillIeat, orwherewillIeat. HowbadlyIslept. TonightwerewillIsleep? Theselamentingthoughts heshouldsubdue oneundertraining, wanderingwithouthome. Receivingfood&cloth atappropriatetimes, heshouldhaveasenseofenough

134 forthesakeofcontentment. Guardedinregardtothesethings goingrestrainedintoavillage, evenwhenharassed heshouldntsayaharshword. Witheyesdowncast, &notfootloose, committedtojhana, heshouldbecontinuallywakeful. Strengtheningequanimity, centeredwithin, heshouldcutoffanypenchant toconjectureorworry. Whenreprimanded, heshouldmindful
5 3

rejoice; shouldsmashanystubbornness towardhisfellowsintheholylife; shouldutterskillfulwords thatarenotuntimely; shouldgivenomind tothegossippeoplemightsay. Andthenthereareintheworld thefivekindsofdust forwhosedispelling,mindful heshouldtrain: withregardtoforms,sounds,tastes, smells,&tactilesensations heshouldconquerpassion; withregardtothesethings heshouldsubduehisdesire. Amonk,mindful, hismindwellreleased, contemplatingtherightDhamma attherighttimes,

135 oncoming tooneness shouldannihilate darkness, theBlessedOnesaid.

NOTES 1.TheBuddhaspenthisnexttolastlifetimeintheTusitaheaven,oneofthe highestlevelsonthesensualplane. 2.ThefactthattheBuddhaanswersthisquestioninastraightforwardmanner illustratesthepointthatabandoningpreceptsandpracticesdoesnotmean havingnopreceptsandpractices.Seenote2toSnIV.13. 3.SeeANIV.37andANVII.64. 4.SeeANIV.37. 5.SeeDhp7677.

V.TheChapterontheWaytotheFarShore
SixteenbrahmanasceticsstudentsofateachernamedBavariapproachtheBuddha withquestionsonthegoalofhisteachingandhowtoattainit.Fromtheirquestions,itis obviousthatsomeofthem,atleast,arequiteadvancedintheirmeditationpractice. Traditiontellsusthatthefirstfifteenoftheasceticsattainedarahantshipimmediately aftertheBuddhaansweredtheirquestions.AsforthesixteenthPingiyathe Culaniddesatellsusthat,afterhisquestionswereanswered,heattainedtheDhamma Eye,atermthatusuallymeansstreamentry.ThecommentarytotheCulaniddesa, however,interpretsitasmeaningthathebecameanonreturner. Arecurrentimageinthesedialoguesisoflifeasaragingfloodafloodofbirth, aging,anddeath;sorrowandlamentation;stressandsuffering.Thepurposeofspiritual practiceistofindawayacrossthefloodtothesafetyofthefarshore.Thisimageexplains thefrequentreferencetofindingawaypastentanglementstheflotsamandjetsam sweptalongbythefloodthatmaypreventonesprogress;andtothedesiretobe withoutacquisitionstheunnecessarybaggagethatcouldwellcauseonetosink midstream.

136 Thereisevidencethatthesesixteendialogueswerehighlyregardedrightfromthe veryearlycenturiesoftheBuddhisttradition.Asconcisestatementsofprofound teachingsparticulartoBuddhism,theysparkedanattitudeofdevotioncoupledwiththe desiretounderstandtheirmorecrypticpassages.MostoftheCulaniddesa,alate additiontothePaliCanon,isdevotedtoexplainingthemindetail.Fivediscoursesone intheSamyuttaNikaya,fourintheAnguttaradiscussspecificversesintheset,anda sixthdiscoursetellsofalaywomanwhomadeapracticeofrisingbeforedawntochant thefullsetofsixteendialogues. ThenotestothistranslationincludematerialdrawnfromtheCulaniddesa,together withextensivequotationsfromthefivediscoursesmentionedabove.

V.1AjitasQuestions Ajita: Withwhat istheworldshrouded? Becauseofwhat doesntitshine? Withwhat isitsmeared?Tellme. What isitsgreatdanger&fear? TheBuddha: Withignorance theworldisshrouded. Becauseofstinginess, heedlessness, itdoesntshine. Withlonging itssmearedItellyou. Sufferingstress: itsgreatdanger&fear. Ajita:

137 Theyfloweverywhichway, thestreams.1 Whatistheirblocking, whattheirrestrainttellme withwhataretheyfinallystopped? TheBuddha: Whateverstreams thereareintheworld: theirblockingis mindfulness,mindfulness istheirrestraintItellyou withdiscernment theyrefinallystopped. Ajita: Discernment&mindfulness, name&form,dearsir: Tellme,whenaskedthis, wherearetheybroughttoahalt? TheBuddha: Thisquestionyouveasked, Illansweritforyou wherename&form arebroughttoahalt withouttrace: Withthestoppingofconsciousness theyrebrought toahalt. Ajita: ThoseherewhohavefathomedtheDhamma, thosewhoarelearners, thosewhoarerunofthemill: Whenyou,dearsir,astute,

138 areaskedthis, tellmetheirmanneroflife.2 TheBuddha: He shouldnothanker forsensualpleasures, shouldbelimpidinmind. Skilledinallmentalqualities, he,themonk,shouldlivehislife mindfully.

NOTES 1.AccordingtotheCulaniddesa(Nd.II),thestreamsthatfloweverywhich wayarethestreamsofcraving,views,conceit,defilement,corruption,and ignorancethatflowoutthesixsensemedia.ThefirsttwolinesinVen.Ajitas secondsetofquestions(thefirsthalflineinthePali)isidenticaltothefirsthalf lineinDhp.340. 2.AdetailedanswertothissetofquestionsisgiveninSNXII.31: Oneseeswithrightdiscernmentthatthishascomeintobeing.Seeing withrightdiscernmentthatthishascomeintobeing,onepracticesfor disenchantmentwith,fordispassiontoward,forthecessationofwhathascome intobeing.Oneseeswithrightdiscernmentthatithascomeintobeingfrom thisnutriment.Seeingwithrightdiscernmentthatithascomeintobeing fromthisnutriment,onepracticesfordisenchantmentwith,fordispassion toward,forthecessationofthenutrimentbywhichithascomeintobeing.One seeswithrightdiscernmentthatfromthecessationofthisnutriment,whathas comeintobeingissubjecttocessation.Seeingwithrightdiscernmentthat fromthecessationofthisnutriment,whathascomeintobeingissubjectto cessation,onepracticesfordisenchantmentwith,fordispassiontoward,forthe cessationofwhatissubjecttocessation.Thisishowoneisalearner. AndhowisoneapersonwhohasfathomedtheDhamma?

139 Oneseeswithrightdiscernmentthatthishascomeintobeing.Seeing withrightdiscernmentthatthishascomeintobeing,oneisthrough disenchantment,dispassion,cessation,throughlackof clinging/sustenancereleasedfromwhathascomeintobeing.Oneseeswith rightdiscernmentthatithascomeintobeingfromthisnutriment.Seeing withrightdiscernmentthatithascomeintobeingfromthisnutriment,one isthroughdisenchantment,dispassion,cessation,throughlackof clinging/sustenancereleasedfromthenutrimentbywhichithascomeinto being.Oneseeswithrightdiscernmentthatfromthecessationofthis nutriment,whathascomeintobeingissubjecttocessation.Seeingwithright discernmentthatfromthecessationofthisnutriment,whathascomeinto beingissubjecttocessation,oneisthroughdisenchantment,dispassion, cessation,throughlackofclinging/sustenancereleasedfromwhatissubjectto cessation.ThisishowoneisapersonwhohasfathomedtheDhamma. V.2TissametteyyasQuestions Tissametteyya: Who hereintheworld iscontented? Who hasnoagitations? Whatthinker knowingbothsides, doesntadhereinbetween? Whom doyoucallagreatperson? Whohere hasgonepast theseamstress: craving. TheBuddha:

140 Hewho inthemidstofsensualities, followstheholylife, alwaysmindful,cravingfree; themonkwhois throughfathomingthings Unbound: hehasnoagitations.He, thethinker knowingbothsides, doesntadhereinbetween.He Icallagreatperson.He herehasgonepast theseamstress:craving. NOTE ANVI.61reportsadiscussionamongseveraleldermonksastowhatismeantin thispoembybothsidesandinbetween.Sixoftheeldersexpressthe followingseparateopinions: 1)Contactisthefirstside,theoriginationofcontactthesecondside,andthe cessationofcontactisinbetween. 2)Thepastisthefirstside,thefuturethesecond,andthepresentisin between. 3)Pleasantfeelingisthefirstside,painfulfeelingthesecond,andneither pleasantnorpainfulfeelingisinbetween. 4)Name(mentalphenomena)isthefirstside,form(physicalphenomena)the second,andconsciousnessisinbetween. 5)Thesixexternalsensemedia(sights,sounds,aromas,flavors,tactile sensations,ideas)arethefirstside,thesixinternalsensemedia(eye,ear,nose, tongue,body,intellect)thesecondside,andconsciousnessisinbetween. 6)Selfidentityisthefirstside,theoriginationofselfidentitythesecond,and thecessationofselfidentityisinbetween. TheissueisthentakentotheBuddha,whostatesthatallsixinterpretations arewellspoken,buttheinterpretationhehadinmindwhenspeakingthepoem wasthefirst.

141 V.3PunnakasQuestions Punnaka: Totheoneunperturbed, whohasseentheroot[ofallthings], Ihavecomewithaquestion. Becauseofwhat havemanyhumanseers noblewarriors,brahmans offeredsacrificestodevas hereintheworld? Iaskyou,OBlessedOne. Pleasetellme. TheBuddha: Thosemanyhumanseers noblewarriors,brahmans whohaveofferedsacrificestodevas hereintheworld,Punnaka, hopingformoreofthisstateofbeing, offeredtheirsacrifices becauseofaging. Punnaka: Thosemanyhumanseers noblewarriors,brahmans whohaveofferedsacrificestodevas hereintheworld: Havethey,OBlessedOne, heedingthepathofsacrifice, crossedoverbirth&aging? Iaskyou,OBlessedOne. Pleasetellme. TheBuddha: Theyhopedfor,liked,

142 longedfor, sotheysacrificed theylongedforsensuality, dependentongain. Itellyou: thosewhotakeontheyoke ofsacrifice, impassionedwith thepassionforbecoming, havenotcrossedoverbirth&aging. Punnaka: Ifthosewhotakeontheyokeofsacrifice haventcrossedovertheflood, thenwhointheworld,dearsir, ofbeingsdivine&human hascrossedoverbirth&aging? Iaskyou,OBlessedOne. Pleasetellme. TheBuddha: Hewhohasfathomed thefar&nearintheworld, forwhomthereisnothing perturbingintheworld hisvicesevaporated, undesiring,untroubled, atpeace he,Itellyou,hascrossedoverbirth &aging. NOTE ANIII.32andANIV.41containdiscussionsofthelastverseinthispoem. InANIII.32,Ven.AnandaaskstheBuddha,Coulditbethatamonkcould attainaconcentrationofsuchasortsuchthat,withregardtothisconscious body,hewouldhavenoImakingorminemakingorobsessionwith

143 conceit,suchthatwithregardtoallexternalthemes[topicsofconcentration]he wouldhavenoImakingorminemakingorobsessionwithconceit,and thathewouldenter&remainintheawarenessrelease&discernmentreleasein whichthereisnoImakingorminemakingorobsessionwithconceit? TheBuddhaanswersthatitispossible,andthatsuchaconcentrationcanbe attainedwhenoneispercipientinthisway:Thisispeace,thisisexquisitethe resolutionofallmentalprocesses;therelinquishmentofallacquisitions;the endingofcraving;dispassion;cessation;Unbinding.Hethenaddsthatitwas inconnectiontothisstateofmindthatheutteredthelastverseinthispoem. InANIV.41,theBuddhaidentifiesfourwaysofdevelopingconcentration: Thereisthedevelopmentofconcentrationthat,whendeveloped&pursued, leadstoapleasantabidinginthehere&now.Thereisthedevelopmentof concentrationthat,whendeveloped&pursued,leadstotheattainmentof knowledge&vision.Thereisthedevelopmentofconcentrationthat,when developed&pursued,leadstomindfulness&alertness.Thereisthe developmentofconcentrationthat,whendeveloped&pursued,leadstothe endingofthefermentations.TheBuddhathenaddsthatheutteredthelast verseofthispoeminconnectionwiththesefourwaysofdeveloping concentration.

V.4MettagusQuestions Mettagu: Iaskyou,OBlessedOne. Pleasetellme. Iregardyouasknowledgeable, withyourselfdeveloped. Fromwhathavethemany formsofstress&suffering arisenintheworld? TheBuddha: Ifyouaskme thecomingtobeing ofstress&suffering,

144 Iwilltellittoyou asonewhodiscerns. Fromacquisition1ascause themanyformsofstress&suffering comeintobeingintheworld. Whoever,unknowing,makesacquisitions thefool comestostress&suffering again &again. Soonewhosdiscerning, focusedonthebirth ofstress&suffering, theircomingintobeing, shouldmakenoacquisitions. Mettagu: Whatweasked,youveexpounded. Nowweasksomethingelse. Pleasetellus. Howdotheenlightened crossoverthefloodof birth&aging, lamentation&sorrow? Please,sage,declarethistome asthisDhammahas beenknownbyyou. TheBuddha: IwillteachyoutheDhamma inthehere&now, notquotedwords knowingwhich,livingmindfully, youllcrossoverbeyond entanglementintheworld.

145 Mettagu: AndIrelish,GreatSeer, thatDhamma supreme, knowingwhich,livingmindfully, Illcrossoverbeyond entanglementintheworld. TheBuddha: Whateveryourealertto, above,below, across,inbetween:2 dispellinganydelight, anylayingclaim tothosethings, consciousnessshouldnottakeastance inbecoming. Themonkwhodwellsthus mindful,heedful lettinggoofhissenseofmine, knowingrightherewouldabandon birth&aging, lamentation&sorrow, stress&suffering. Mettagu: Irelish,Gotama,theGreatSeerswords wellexpounded,withoutacquisition, foryes,OBlessedOne, youveabandonedstress&suffering asthisDhammahas beenknownbyyou. Andthey,too,wouldabandonstress&suffering thosewhomyou,sage, wouldadmonishunceasingly. Havingmetyou,Ibowdowntoyou, GreatOne.

146 Perhapsyouwilladmonishme unceasingly. TheBuddha: Whoeveryourecognize asaknowledgeablebrahman, possessingnothing, unentangled insensuality&becoming yes,hehascrossedovertheflood. Havingcrossedtothefarshore, heiswithout harshnessordoubt. Andanyonewhohasrealized, whoisknowledgeablehere, havingunentangledthebond tobecomingandnon,3 freeofcraving, untroubled, undesiringhe, Itellyou,hascrossedoverbirth &aging. NOTES

1.Thetermacquisition(upadhi),initseverydaysense,denotesthe possessions,baggage,andotherparaphernaliathatanomadicfamilymightcarry aroundwithitinitswanderings.Onthepsychologicallevel,itdenotesanything forwhichonemighthaveasenseofIormineandwhich,consequently, onewouldcarryaroundasakindofmentalbaggage. 2.Nd.IIgivessixdifferentvalidinterpretationsforabove,below,across,in between: (a)above=thefuture;below=thepast;acrossandinbetween=thepresent (b)above=thedevaworld;below=hell;acrossandinbetween=thehuman world (c)above=skillfulness;below=unskillfulness;acrossandinbetween= indeterminatementalqualities

147 (d)above=thepropertyofformlessness;below=thepropertyofsensuality; acrossandinbetween=thepropertyofform (e)above=feelingsofpleasure;below=feelingsofpain;acrossandin between=feelingsofneitherpleasurenorpain (f)above=thebodyfromthefeetonup;below=thebodyfromthecrownof theheadondown;acrossandinbetween=themiddleofthebody 3.Becomingandnonbecoming(ordisbecoming)arethetwomostsubtle objectsofcravingthatleadontocontinuedexistenceandsufferinginthe roundofbirth&death.

V.5DhotakasQuestions Dhotaka: Iaskyou,OBlessedOne. Pleasetellme. Ihopeforyourwords,GreatSeer. Havingheardyourpronouncement, Illtrainformyown Unbinding. TheBuddha: Inthatcase, beardent astute&mindfulrighthere. Then,havingheardmypronouncement, trainforyourown Unbinding. Dhotaka: Iseeintheworldofbeings divine&human, abrahmanwholives possessing nothing. Ipayhomagetohim theAllaroundEye.

148 Frommydoubts,OSakyan,releaseme! TheBuddha: Nooneintheworld,Dhotaka, canIreleasefromdoubting. ButknowingthemostexcellentDhamma, youwillcrossovertheflood. Dhotaka: Teachwithcompassion,Obrahman, theDhammaofseclusion sothatImayknow sothatI,unafflictedasspace, mayliverighthere, independent, atpeace. TheBuddha: Iwillteachyoupeace inthehere&now, notquotedwords knowingwhich,livingmindfully, youllgobeyond entanglementintheworld. Dhotaka: AndIrelish,GreatSeer, thatpeace supreme, knowingwhich,livingmindfully, Illgobeyond entanglementintheworld. TheBuddha: Whateveryourealertto, above,below,

149 across,inbetween: knowingitasabondintheworld, dontcreatecraving forbecomingornon. NOTE:Cravingforbecomingandnonbecoming(ordisbecoming)arethe twomostsubtleformsofcravingthatleadtocontinuedexistenceand sufferingintheroundofbirth&death.

V.6UpasivasQuestions Upasiva: Alone,Sakyan,&withnothingtorelyon, Icantventureacross thegreatflood. Tellme,AllaroundEye, thesupporttorelyon forcrossingoverthisflood. TheBuddha: Mindfullyfocusedonnothingness,1 relyingonThereisnt, youshouldcrossovertheflood. Abandoningsensuality, abstainingfromconversations, keepwatchfortheendingof craving,night&day. Upasiva: Onefreefrompassion forallsensuality relyingonnothingness,lettinggoofallelse, releasedinthehighestemancipationofperception: Doeshestaythereunaffected?

150 TheBuddha: Onefreefrompassion forallsensuality relyingonnothingness,lettinggoofallelse, releasedinthehighestemancipationofperception: Hestaysthereunaffected. Upasiva: Ifhestaysthere,OAllaroundEye, unaffectedformanyyears, rightthere wouldhebecooled&released? Wouldhisconsciousnessbelikethat? TheBuddha: Asaflameoverthrownbytheforceofthewind goestoanend thatcannotbeclassified,2 sothesagefreefromnamingactivity goestoanend thatcannotbeclassified. Upasiva: Hewhohasreachedtheend: Doeshenotexist, orisheforeternity freefromdisease? Please,sage,declarethistome asthisphenomenonhasbeenknownbyyou. TheBuddha: Onewhohasreachedtheend hasnocriterion3 bywhichanyonewouldsaythat forhimitdoesntexist.

151 Whenallphenomenaaredoneawaywith, allmeansofspeaking aredoneawaywithaswell. NOTES 1.Nothingnessheredenotesthedimensionofnothingness,oneofthe fourlevelsofmentalabsorptiononformlessthemes.Oneattainsthislevel,after surmountingthedimensionoftheinfinitudeofconsciousness,byfocusingon theperception,Thereisnothing.MN26tellsusthatAlaraKalama,the BuddhasfirstteacherwhenthelatterwasstillaBodhisatta,hadattainedthis levelofmentalabsorptionandhadthoughtthatitwasthehighestpossible attainment.TheBodhisattalefthimuponrealizingthatitwasnottrueliberation fromstressandsuffering.Nevertheless,thedimensionofnothingnesscanbe usedasabasisfortheinsightleadingtothatliberation.Onthispoint,see Sn.V.14,below,andANIX.36. 2.ForadiscussionofthispassageinlightofearlyBuddhisttheoriesoffire, seeTheMindLikeFireUnbound,chapter1. 3.Foradiscussionofthemeaningofcriterioninthispassage,seeThe MindLikeFireUnbound,chapter1.

V.7NandasQuestions Nanda: Thereareintheworld sages,theysay inwhatway? Dotheycalloneasage forpossessingknowledge orpossessingawayoflife? TheBuddha: Notonaccountofhisviews, learning, orknowledge dotheskilledhere,Nanda,

152 calloneasage. Thosewholive disarmed, undesiring, untroubled: those,Isay,arecalledsages. Nanda: Whateverpriests&contemplatives describepurity intermsofviews&learning, describepurity intermsofprecepts&practices, describepurity intermsofmanifoldways: havethey,dearsir,livingthereinthatway, crossedoverbirth&aging? Iaskyou,OBlessedOne. Pleasetellme. TheBuddha: Whateverpriests&contemplatives describepurity intermsofviews&learning, describepurity intermsofprecepts&practices, describepurity intermsofmanifoldways: noneofthem,livingthereinthatway, Itellyou,havecrossedoverbirth&aging. Nanda: Whateverpriests&contemplatives describepurity intermsofviews&learning, describepurity

153 intermsofprecepts&practices, describepurity intermsofmanifoldways: if,sage,asyousay, theyvenotcrossedovertheflood, thenwhointheworld ofbeingsdivine&human hascrossedoverbirth&aging? Iaskyou,OBlessedOne. Pleasetellme. TheBuddha: Idontsaythatallpriests&contemplatives areshroudedinbirth&aging. Thoseherewhoveabandoned whatsseen,heard,&sensed, precepts&practices1 all whoveabandonedtheirmanifoldways again,all who,comprehendingcraving, areeffluentfree: theyaretheones,Itellyou, whovecrossedovertheflood. Nanda: Irelish,Gotama,theGreatSeerswords wellexpounded,withoutacquisition. Thoseherewhoveabandoned whatsseen,heard,&sensed, precepts&practices all whoveabandonedtheirmanifoldways again,all who,comprehendingcraving, areeffluentfree:

154 I,too,saytheyvecrossedovertheflood. NOTE:1.Foradiscussionoftheabandoningofpreceptsandpractices,see TheMindLikeFireUnbound,chapters3and4.

V.8HemakasQuestion Hemaka: Inthepast, beforehearingGotamasteaching, whenanyoneexplainedItwas,Itwillbe, allthatwashearsay, quotedwords. Allthatpromotedconjecture andgavemenopleasure. Now,sage,teachmetheDhamma demolishingcraving, knowingwhich,livingmindfully, onewouldcrossoverbeyond entanglementintheworld. TheBuddha: Here,Hemaka, withregardtothingsthataredear seen,heard,sensed,&cognized thereis: thedispellingofpassion&desire, theundyingstateofUnbinding. Thoseknowingthis,mindful, fullyunbound inthehere&now, areforevercalmed, havecrossedoverbeyond entanglementintheworld.

155 V.9TodeyyasQuestions Todeyya: Oneinwhom theredwellnosensualities; oneinwhom nocravingisfound; onewhohascrossedoverperplexity hisemancipation: whatisitlike? TheBuddha: Oneinwhom theredwellnosensualities; oneinwhom nocravingisfound; onewhohascrossedoverperplexity hisemancipation isnototherthanthat. Todeyya: Ishewithoutdesire, ordesiring? Discerningor stillacquiringdiscernment? Describethesagetome,Sakyan withtheallaroundeye, sothatImayrecognize whatheislike. TheBuddha: Heswithoutdesire, notdesiring; discerning, notstillacquiringdiscernment. Recognizethesage,Todeyya,

156 ashaving nothing, unentangled insensuality &becoming.

V.10KappasQuestion Kappa: Foronestrandedinthemiddleofthelake, inthefloodofgreatdangerbirth overwhelmedwithaging&death: Tellmetheisland,dearsir, andshowmetheisland sothatthismaynothappenagain. TheBuddha: Foronestrandedinthemiddleofthelake, inthefloodofgreatdangerbirth overwhelmedwithaging&death, Iwilltellyoutheisland,Kappa. Havingnothing, clingingtonothing: Thatistheisland, thereisnoother. ThatsUnbinding,Itellyou, thetotalendingofaging&death. Thoseknowingthis,mindful, fullyunbound inthehere&now, dontserveasMarasservants, dontcomeunderMarassway.

V.11JatukanninsQuestion

157 Jatukannin: Hearingthattherewasahero desiringnosensuality, havingcrossedovertheflood Ivecomewithaquestion: Tellmethestateofpeace, OOnewithquickeyes.OBlessedOne, tellme asitactuallyis. FortheBlessedOnelives havingsurpassedsensuality, astheradiantsun,initsradiance, theearth. Limitedmydiscernment, OOnewhosediscernmentsprofound. TeachmetoknowtheDhamma, theabandoninghere ofbirth &aging. TheBuddha: Subduegreedforsensualpleasures, &seerenunciationasrest. Lettherebenothinggrasped orrejectedbyyou. Burnupwhatsbefore, andhavenothingforafter. Ifyoudontgrasp atwhatsinbetween,1 youwillgoabout,calm. Onecompletelydevoidofgreed forname&form,brahman, has noeffluents bywhichhewouldgo underMarassway.

158

NOTE:1.AccordingtoNd.II,beforestandsfordefilementsrelatedtothe past,afterfordefilementsrelatedtothefuture,andinbetweenforthefive aggregatesform,feeling,perception,thoughtfabrications,sensory consciousnessinthepresent.

V.12BhadravudhasQuestion Bhadravudha: Ientreattheone whoisveryintelligent, released,unperturbed whohas abandonedhome, abandoneddelight, abandonedresemblances, cutthroughcraving, crossedovertheflood. HavingheardtheGreatOne,theywillleave themanygathered frommanylands,hero, inhopesofyourwords. Sotellthem,please, howthisDhammahas beenknowntoyou. TheBuddha: Subduecraving&clingingall above,below, across,inbetween.1 Forwhateverpeopleclingtointheworld, itsthroughthat thatMarapursuesthem. Soamonk,mindful, seeingthesepeople clingingtoentanglement

159 asentangledinDeathsrealm, shouldclingtonothing inalltheworld, everyworld. NOTE:1.ForNd.IIsdiscussionofthevariousmeaningsoftheobjectsof cravingabove,below,across,inbetween,seenote2toSn.V.4(Mettagus Question).

V.13UdayasQuestions Udaya: Totheoneinjhana seateddustless, passionless, histaskdone, effluentfree, gonetothebeyond ofallphenomena, Ivecomewithaquestion. Tellmethegnosisofemancipation, thebreakingopen ofignorance. TheBuddha: Theabandoning bothofsensualdesires, &ofunhappiness, thedispellingofsloth, thewardingoffofanxieties, equanimity&mindfulnesspurified, withinspectionofmentalqualities swiftintheforefront: ThatIcallthegnosisofemancipation,1 thebreakingopen

160 ofignorance.2 Udaya: Withwhat istheworldfettered? Withwhat isitexamined? Throughtheabandoningofwhat istheresaidtobe Unbinding? TheBuddha: Withdelight theworldsfettered. Withdirectedthought itsexamined. Throughtheabandoningofcraving istheresaidtobe Unbinding. Udaya: Livingmindfulinwhatway doesonebringconsciousness toahalt? Wevecomequestioning totheBlessedOne. Letushearyourwords. TheBuddha: Notrelishingfeeling, insideorout: Onelivingmindfulinthisway bringsconsciousness toahalt.3 NOTES

161 1.Foradiscussionofthegnosisofemancipationthestateofknowledge consistingofmentalabsorptioncoupledwithananalysisofmentalstates,see ANIX.36andsectionIII.FinTheWingstoAwakening. 2.ANIII.33containsadiscussionofthisverse.TheBuddhatellsVen. Sariputtathatoneshouldtrainoneselfsuchthatwithregardtothisconscious body,therewillbenoImakingorminemakingorobsessionwith conceit,suchthatwithregardtoallexternalthemes[topicsofconcentration] therewillbenoImakingorminemakingorobsessionwithconceit,and thatwewillenter&remainintheawarenessrelease&discernmentreleasein whichthereisnoImakingorminemakingorobsessionwithconceit. Whenonehastrainedinthisway,hesays,oneiscalledapersonwhohascut throughcraving,unraveledthefetter,whohas,throughtherightpenetrationof conceit,putanendtosuffering&stress.Hethenstatesthatitwasinconnection tothisstatethatheutteredthisverse. 3.Foradiscussionofbringingconsciousnesstoahaltshowingthatitis notanannihilationofconsciousness,butrathertheendingofitsproliferating activityseeSNXXII.53. V.14PosalasQuestion Posala: Toonewhorevealsthepast unperturbed, hisdoubtscutthrough whohasgonetothebeyond ofallphenomena, Ivecomewithaquestion. IasktheSakyanabouttheknowledge1 ofonedevoidofperceptionofforms, whohasabandonedallthebody, everybody, whosees,within&without, Thereisnothing: Howishe tobeledfurtheron?

162 TheBuddha: TheTathagata,knowingdirectly allstationsofconsciousness,2 knowsforonestationedinthem release &thestepsleadingthere. Knowingdirectly theoriginofnothingness tobethefetterofdelight, onethenseesthere clearly. Thatshisgenuineknowledge thebrahmanwhohaslived tofulfillment. NOTES 1.Posalasquestionconcerningtheknowledgeofthepersoninthe dimensionofnothingnesshasadoublemeaning:Heisaskingaboutthe Buddhasknowledgeaboutthatperson,andalsowhatapersoninthat dimensionofattainmentshoulddotodevelophis/herknowledgeevenfurther. TheBuddhasanswerdealswiththequestioninbothitssenses. 2.Onthesevenstationsofconsciousness,seeDN15.Thedimensionof nothingness,discussedinthisdialogue,istheseventhandmostrefined.

V.15MogharajasQuestion Mogharaja: Twicenow,OSakyan, Iveaskedyou, butyou,Onewithvision, haventansweredme. Whenaskedthethirdtime thecelestialseeranswers: soIhaveheard. Thisworld,thenextworld,

163 theBrahmaworldwithitsdevas: Idontknowhowtheyreviewed bythegloriousGotama. Sototheonewhohasseen tothefarextreme, Ivecomewithaquestion: Howdoesoneviewtheworld soasnottobeseen byDeathsking? TheBuddha: Viewtheworld,Mogharaja, asvoid alwaysmindful tohaveremovedanyview aboutself. Thiswayoneisabove&beyonddeath. Thisishowoneviewstheworld soasnottobeseen byDeathsking. Seealso:SNXXXV.85.

V.16PingiyasQuestions Pingiya: Imold&weak, mycomplexiondull. Iveblurryeyes andtroublehearing, butmayInotperishdeluded, confused! TeachmetheDhamma sothatImayknow theabandoninghere

164 ofbirth&aging. TheBuddha: Seeingpeoplesuffering onaccountoftheirbodies heedlesspeopleareoppressed onaccountoftheirbodies thenheedful,Pingiya, letgoofthebody forthesakeofnofurtherbecoming. Pingiya: Inthefourcardinaldirections, thefourintermediate, above&below thetendirections thereisnothingintheworld unseen,unheard, unsensed,uncognizedbyyou. TeachmetheDhamma sothatImayknow theabandoninghere ofbirth&aging. TheBuddha: Seeingpeople, victimsofcraving aflame,overwhelmedwithaging thenheedful,Pingiya, letgoofcraving forthesakeofnofurtherbecoming.