majjhima nikāya

the middle length sayings

mahāsaccaka suttaṃ

36. Greater Discourse To Saccaka

thus have i heard:

At one time the Lord was staying near Vesālī in the Great Grove in the hall of the Gabled House. Now at that time the Lord came to be fully clothed in the morning and, taking his bowl and robe, wished to enter Vesālī for almsfood. Then Saccaka, the son of Jains, who was always pacing up and down, always roaming about on foot, approached the Great Grove and the hall of the Gabled House. The venerable Ānanda saw Saccaka, the son of Jains, coming in the distance; having seen him, he spoke thus to the Lord:

“Lord, this Saccaka, the son of Jains, is coming, a controversialist, giving himself out as learned, much honoured by the manyfolk. He, Lord, desires dispraise of the Awakened One, dispraise of Dhamma, dispraise of the Order. It were good, Lord, if the Lord were to sit down for a moment out of compassion.” The Lord sat down on an appointed seat.

Then Saccaka, the son of Jains, approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance. As he was sitting down at a respectful distance, Saccaka, the son of Jains, spoke thus to the Lord:

“There are, good Gotama, some recluses and brahmans, who dwell intent on the development of body, not on the development of mind. They acquire, good Gotama, a feeling of physical pain. If once upon a time, good Gotama, there had been acquired a feeling of physical pain, there may be paralysis of the legs, and the heart may burst, and warm blood may issue from the mouth, or one may come to madness, to mind-tossing. This comes to be for one, good Gotama, when the mind conforms to the body, when it is under the rule of body. What is the cause of this? It is the non-development of the mind.

But there are, good Gotama, some recluses and brahmans who live intent on the development of mind, not on the development of body. They acquire, good Gotama, a feeling of mental pain. If once upon a time, good Gotama, there had been acquired a feeling of mental pain, there may be a paralysis of the legs, and the heart may burst, and warm blood may issue from the mouth, or one may come to madness, to mind-tossing. This comes to be for one, good Gotama, whose body conforms to mind, is under the rule of mind. What is the cause of this? It is the non-development of body.”

“But what have you, Aggivessana, heard about the development of body?”

“For example, Nanda Vaccha, Kisa Saṅkicca, Makkhali of the Cowpen—these, good Gotama, are unclothed, flouting life's decencies, licking (their hands after meals), not those to come when asked to do so, not those to stand still when asked to do so. They do not consent (to accept food) offered to (them) or specially prepared for (them), nor to (accept) an invitation (to a meal). They do not accept food straight from the cooking pot or pan, nor within the threshold, nor among the faggots, nor among the rice-pounders, nor when two people were eating, nor from a pregnant woman, nor from one giving suck, nor from one co-habiting with a man, nor from gleanings, nor near where a dog is standing, nor where flies are swarming, nor fish, nor meat. They drink neither fermented liquor nor spirits nor rice-gruel.

They are one-house-men, a one-piece-men, or two-house-men, two-piece-men or three-house-men, three-piece-men or four-house-men, four-piece-men or five-house-men, five-piece-men or six-house-men, six-piece-men or seven-house-men, seven-piece-men. They subsist on one little offering, they subsist on two little offerings, they subsist on three little offerings, they subsist on four little offerings, they subsist on five little offerings, they subsist on six little offerings, they subsist on seven little offerings.

They take food only once a day and they take food once in two days and they take food once in three days and they take food once in four days and they take food once in five days and they take food once in six days and they take food once in seven days. Then they live intent on the practice of eating rice at regular fort-nightly intervals.”

“But do they, Aggivessana, keep going on so little?”

“No, good Gotama. Now and then they eat very good solid food, partake of very good soft food, savour very good savourings, drink very good drinks. They build up their bodily strength with these, make their bodies grow and become fat.”

“These, Aggivessana, attend later to what they had eschewed earlier; thus there is increase and loss for that body. But what have you, Aggivessana, heard about the development of mind?” But, Saccaka, the son of Jains, on being questioned by the Lord on the development of mind, did not succeed (in replying). Then the Lord spoke thus to Saccaka, the son of Jains:

“That which was first spoken of by you, Aggivessana, as the development of the body, that, in the discipline for an ariyan, is not the proper development of the body. For you, Aggivessana, do not know what is development of the body, so how can you know what is development of the mind? Yet, Aggivessana, hear how there comes to be one who is not developed as to body and not developed as to mind, developed as to body and developed as to mind; pay careful attention and I will speak.”

“Yes, sir,” Saccaka, the son of Jains, answered the Lord in assent. The Lord spoke thus:

“And how, Aggivessana, does one come to be not developed as to body and not developed as to mind? As to this, Aggivessana, a pleasurable feeling arises in an uninstructed ordinary man; he, being assailed by the pleasurable feeling, becomes addicted to pleasure and falls into addiction for pleasure. If that pleasurable feeling of his is stopped, a painful feeling arises from the stoppingof the pleasurable feeling; he, being assailed by the painful feeling, grieves, mourns, laments, beats his breast and falls into disillusion. This pleasurable feeling, Aggivessana, that has arisen in him, impinging on the mind, persists, because of the non-development of body; and the painful feeling that has arisen, impinging on the mind, persists, because of the non-development of mind. In anyone in whom, Aggivessana, there are these two alternatives thus: a pleasurable feeling that has arisen, impinging on the mind, persists, because of the non-development of body; and a painful feeling that has arisen, impinging on the mind, persists, because of the non-development of mind—he thus comes to be, Aggivessana, not developed as to body and not developed as to mind.

And how does there come to be, Aggivessana, one who is both developed as to body and developed as to mind? As to this, Aggivessana, a pleasurable feeling arises in an instructed disciple of the ariyans; he, being assailed by the pleasurable feeling, does not become addicted to pleasure nor does he fall into addiction to pleasure. If that pleasurable feeling of his is stopped and a painful feeling arises from the stopping of that pleasurable feeling, he, being assailed by the painful feeling, does not grieve, mourn, lament, he does not beat his breast, he does not fall into disillusion. This pleasurable feeling, Aggivessana, that has arisen in him, impinging on his mind, does not persist, because of the development of the body; and the painful feeling that has arisen, impinging on the mind, does not persist, because of the development of mind. In anyone in whom, Aggivessana, there are these two alternatives thus: a pleasurable feeling that has arisen, impinging on the mind, does not persist, because of the development of body; and a painful feeling that has arisen, impinging on the mind, does not persist, because of the development of mind—he thus comes to be, Aggivessana, both developed as to body and developed as to mind.”

“A believer thus am I in the revered Gotama. For the revered Gotama is both developed as to body and developed as to mind.”

“This speech spoken by you, Aggivessana, is offensive and presumptuous, but yet will I answer you. When I, Aggivessana, had had the hair of my head and beard shaved, and had clothed myself in saffron garments and had gone forth from home into homelessness—that a pleasurable feeling arisen in me, impinging on my mind, could persist, or that a painful feeling arisen, impinging on my mind, could persist, such a situation could not occur.”

“Is it then that a pleasurable feeling has not arisen in the good Gotama of such a nature that, having arisen, impinging on the mind, it could not persist? Is it then that a painful feeling has not arisen in the good Gotama of such a nature that, having arisen, impinging on the mind, it could not persist?”

“How could this not be, Aggivessana? Now, Aggivessana, before my Self-awakening while I was still the bodhisatta, not fully awakened, it occurred to me: ‘Narrow is the household life, a path of dust, going forth is in the open, nor is it easy while dwelling in a house to lead the Brahma-faring completely fulfilled, utterly purified, polished like a conch-shell. Suppose now that I, having cut off hair and beard, having clothed myself in saffron garments, should go forth from home into homelessness?’

So I, Aggivessana, alter a time, being young, my hair coal-black, possessed of radiant youth, in the prime of my life—although my unwilling parents wept and wailed—having cut off my hair and beard, having put on yellow robes, went forth from home into homelessness. I, being gone forth thus, a quester for whatever is good, searching for the incomparable, matchless path to peace, approached Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma: ‘I, reverend Kālāma, want to fare the Brahmā-faring in this dhamma and discipline.’ This said, Aggivessana, Āḷāra the Kālāma spoke thus to me: ‘Let the venerable one proceed; this dhamma is such that an intelligent man, having soon realised super-knowledge for himself (as learnt from) his own teacher, may enter on and abide in it.’

So I, Aggivessana, very soon, very quickly, mastered that dhamma. I, Aggivessana, as far as mere lip service, mere repetition were concerned, spoke the doctrine of knowledge, and the doctrine of the elders , and I claimed—I as well as others—that ‘I know, I see.’

Then it occurred to me, Aggivessana: ‘But Āḷāra the Kālāma does not merely proclaim this dhamma simply out of faith: Having realised super-knowledge for myself, entering on it, I am abiding therein. For surely Āḷāra the Kālāma proceeds knowing, seeing this dhamma.’ Then did I, Aggivessana, approach Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma: ‘To what extent do you, reverend Kālāma, having realised super-knowledge for yourself, entering thereon, proclaim this dhamma?’ When this had been said, Aggivessana, Āḷāra the Kālāma proclaimed the plane of no-thing.

Then it occurred to me, Aggivessana: ‘It is not only Āḷāra the Kālāma who has faith, I too have faith. It is not only Āḷāra the Kālāma who has energy, I too have energy. It is not only Āḷāra the Kālāma who has mindfulness, I too have mindfulness. It is not only Āḷāra the Kālāma who has concentration, I too have concentration. It is not only Āḷāra the Kālāma who has intuitive wisdom, I too have intuitive wisdom. Suppose now that I should strive for the realisation of that dhamma which Āḷāra the Kālāma proclaims: ‘Having realised super-knowledge for myself, entering on it I am abiding therein?’

So I, Aggivessana, very soon, very quickly, having realised super-knowledge for myself, entering on that dhamma, abided therein. Then I, Aggivessana, approached Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma: ‘Is it to this extent that you, reverend Kalama, proclaim this dhamma, entering on it, having realised it by your own super-knowledge?’ ‘It is to this extent that I, your reverence, proclaim this dhamma, entering on it, having realised it by my own super-knowledge.’ ‘I too, your reverence, having realised this dhamma by my own super-knowledge, entering on it am abiding in it.’

‘It is profitable for us, it is well gotten for us, your reverence, that we see a fellow Brahmā-farer such as the venerable one. This dhamma that I, entering on, proclaim, having realised it by my own super-knowledge, is the dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge; the dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge, is the dhamma that I, entering on, proclaim, having realised it by my own super-knowledge. The dhamma that I know, this is the dhamma that you know. The dhamma that you know, this is the dhamma that I know. As I am, so are you; as you are, so am I. Come now, your reverence, being just the two of us, let us look after this group.’

In this way, Aggivessana, did Āḷāra the Kālāma, being my teacher, set me—the pupil—on the same level as himself and honoured me with the highest honour.

Then it occurred to me, Aggivessana: ‘This dhamma does not conduce to disregard nor to dispassion nor to stopping nor to tranquillity nor to super-knowledge nor to awakening nor to Nibbāna, but only as far as reaching the plane of no-thing.’ So I, Aggivessana, not getting enough from this dhamma, disregarded and turned away from this dhamma.

Then I, Aggivessana, a quester for whatever is good, searching for the incomparable, matchless path to peace, approached Uddaka, Rāma's son; having approached, I spoke thus to Uddaka, Rāma's son: ‘I, your reverence, want to fare the Brahmā-faring in this dhamma and discipline.’ This said, Aggivessana, Uddaka, Rāma's son, spoke thus to me: ‘Let the venerable one proceed; this dhamma is such that an intelligent man, having soon realised super-knowledge for himself, (as learnt from) his own teacher, may enter on and abide in it.’ So I, Aggivessana, very soon, very quickly, mastered that dhamma. I, Aggivessana, as far as mere lip service, mere repetition were concerned, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed—I as well as others—that ‘I know, I see.’

Then it occurred to me, Aggivessana: ‘But Uddaka, Rāma's son, does not merely proclaim this dhamma simply out of faith: Having realised super-knowledge for myself, entering on it, I am abiding in it. For surely Uddaka, Rāma's son, proceeds knowing and seeing this dhamma.’ Then did I, Aggivessana, approach Uddaka, Rāma's; having approached, I spoke thus to Uddaka, Rāma's son: ‘To what extent do you, reverend Rāma, having realised super-knowledge for yourself, entering thereon proclaim this dhamma?’ When this had been said, Aggivessana, Uddaka, Rāma's son, proclaimed the plane of neither-perception-nor-non-perception.

Then it occurred to me, Aggivessana: ‘It is not only Rāma who has faith, I too have faith. It is not only Rāma who has energy, I too have energy. It is not only Rāma who has mindfulness, I too have mindfulness. It is not only Rāma who has concentration, I too have concentration. It is not only Rāma who has intuitive wisdom, I too have intuitive wisdom. Suppose now that I should strive for the realisation of that dhamma which Rāma proclaims: ‘Having realised super-knowledge for myself, entering on it I am abiding in it?’ So I, Aggivessana, very soon, very quickly, having realised super-knowledge for myself, entering on that dhamma, abided therein.

Then I, Aggivessana, approached Uddaka, Rāma's son; having approached, I spoke thus to Uddaka, Rāma's son: ‘Is it to this extent that you, reverend Rāma, proclaim this dhamma, entering on it, having realised it by your own super-knowledge?’ ‘It is to this extent that I, your reverence, proclaim this dhamma, entering on it, having realised it by my own super-knowledge.’ ‘I too, your reverence, having realised this dhamma by my own super-knowledge, entering on it am abiding in it.’

‘It is profitable for us, it is well gotten by us, your reverence, that we see a fellow Brahmā-farer such as the venerable one. This dhamma that I, entering on, proclaim, having realised it by my own super-knowledge, is the dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge; the dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge, is the dhamma that I, entering on, proclaim, having realised it by my own super-knowledge. The dhamma that I know, this is the dhamma that you know. That dhamma that you know, this is the dhamma that I know. As I am, so are you; as you are, so am I. Come now, your reverence, being just the two of us, let us look after this group.

In this way, Aggivessana, did Uddaka, Rāma's son, being my teacher, set me—the pupil—on the same level as himself and honoured me with the highest honour.

Then it occurred to me, Aggivessana: ‘This dhamma does not conduce to disregard nor to dispassion nor to stopping nor to tranquillity nor to super-knowledge nor to awakening nor to Nibbāna, but only as far as reaching the plane of neither-perception-nor-non-perception.’ So I, Aggivessana, not getting enough from this dhamma, disregarded and turned away from this dhamma.

Then I, Aggivessana, a quester for whatever is good, searching for the incomparable, matchless path to peace, walking on tour through Magadha in due course arrived at Uruvela, the camp township. There I saw a delightful stretch of land and a lovely woodland grove, and a clear flowing river with a delightful ford, and a village for support nearby. It occurred to me, Aggivessana: ‘Indeed it is a delightful stretch of land, and the woodland grove is lovely, and the river flows clear with a delightful ford, and there is a village for support nearby. Indeed this does well for the striving of a young man set on striving.’

So I, Aggivessana, sat down just there thinking: ‘Indeed this does well for striving.’ Moreover, Aggivessana, three similes occurred to me spontaneously, never heard before: ‘It is as if there were a wet sappy stick placed in water; then a man might come along bringing an upper piece of fire-stick, and thinking: ‘I will light a fire, I will get heat.’ What do you think about this, Aggivessana? Could that man, bringing an upper piece of fire-stick, and rubbing that wet sappy stick that had been placed in water (with it), light a fire, could he get heat?”

“No, good Gotama. What is the cause of this? It is, good Gotama, that such a stick is wet and sappy and that it was placed in water. That man would only get fatigue and distress.”

“In like manner, Aggivessana, whatever recluses or brahmans dwell not aloof from pleasures of the senses that are bodily, then if that which is for them, among the sense-pleasures, desire for sense-pleasure, affection for sense-pleasure, infatuation with sense-pleasure, thirst for sense-pleasure, fever for sense-pleasure—if that is not properly got rid of subjectively nor properly allayed, whether these worthy recluses and brahmans experience feelings which are acute, painful, sharp, severe, they could not become those for knowledge, for vision, for the incomparable Self-awakening; and whether these worthy recluses and brahmans do not experience feelings which are acute, painful, sharp, severe, they could not become those for knowledge, for vision, for the incomparable Self-awakening. This, Aggivessana, was the first parable that occurred to me spontaneously, never heard before.

Then, Aggivessana, a second parable occurred to me spontaneously, never heard before. It is as if, Aggivessana, a wet, sappy stick were placed on dry ground, far from water. Then a man might come along bringing an upper piece of fire-stick, and thinking: ‘I will light a fire, I will get heat.’ What do you think about this, Aggivessana? Could that man, bringing an upper piece of fire-stick, and rubbing that wet sappy stick that had been placed on the dry ground, far from water, light a fire, could he get heat?”

“No, good Gotama. What is the cause of this? It is, good Gotama, that that stick is wet and sappy although it had been placed on dry ground, far from water. So that man would only get fatigue and distress.”

“In like manner, Aggivessana, whatever recluses or brahmans dwell not aloof from pleasures of the senses that are bodily, then if that which is for them, among the sense-pleasures, desire for sense-pleasure, affection for sense-pleasure, infatuation with sense-pleasure, thirst for sense-pleasure, fever for sense-pleasure—if that is not properly got rid of subjectively nor properly allayed, whether these worthy recluses and brahmans experience feelings which are acute, painful, sharp, severe, they could not become those for knowledge, for vision, for the incomparable Self-awakening; and whether these worthy recluses and brahmans do not experience feelings which are acute, painful, sharp, severe, they could not become those for knowledge, for vision, for the incomparable Self-awakening. This, Aggivessana, was the second parable that occurred to me spontaneously, never heard before.

Then, Aggivessana, a third parable occurred to me spontaneously, never heard before. It is as if, Aggivessana, a dry sapless stick were placed on the dry ground, far from water. Then a man might come along bringing an upper piece of fire-stick, and thinking: ‘I will light a fire, I will get heat.’ What do you think about this, Aggivessana? Could that man, bringing an upper piece of fire-stick, and rubbing that dry sapless stick that had been placed on dry ground, far from water, light a fire, could he get heat?”

“Yes, good Gotama. What is the cause of this? It is, good Gotama, that that stick was dry and sapless and had been placed on dry ground far from water.”

“In like manner, Aggivessana, whatever recluses or brahmans dwell aloof from pleasures of the senses that are bodily, then if that which is for them, among the sense-pleasures, desire for sense-pleasure, affection for sense-pleasure, infatuation with sense-pleasure, thirst for sense-pleasure, fever for sense-pleasure—if this is well got rid of subjectively, well allayed, then whether these worthy recluses and brahmans experience feelings that are acute, painful, sharp, severe, indeed they become those for knowledge, for vision, for the incomparable Self-awakening; and whether these worthy recluses and brahmans do not experience feelings that are acute, painful, sharp, severe, indeed they become those for knowledge, for vision, for the incomparable Self-awakening. This, Aggivessana, was the third parable that occurred to me spontaneously, never heard before. These, Aggivessana, were the three parables that occurred to me spontaneously, never heard before.

It occurred to me, Aggivessana: ‘Suppose now that I, with my teeth clenched, with my tongue pressed against the palate, by mind should subdue, restrain and dominate my mind?’ So I, Aggivessana, with my teeth clenched, with my tongue pressed against the palate, by mind subdued, restrained and dominated my mind. While I was subduing, restraining and dominating my mind, with the teeth clenched, the tongue pressed against the palate, sweat poured from my armpits. It is as if, Aggivessana, a strong man, having taken hold of a weaker man by his head or shoulders, would subdue, restrain and dominate him. Even so, while I, Aggivessana, was subduing, restraining and dominating my mind by mind, with my teeth clenched, with my tongue pressed against the palate, sweat poured from my armpits.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose now that I should meditate the non-breathing meditation? So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose, there came to be an exceedingly loud noise of winds escaping by the auditory passages. As there comes to be an exceedingly loud noise from the roaring of a smith's bellows, even so when I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose, there came to be an exceedingly loud noise of wind escaping by the auditory passages.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. It was even in this wise, Aggivessana, that a painful feeling that had arisen in me persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose now that I should still meditate the non-breathing meditation?’ So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose and through the ears, exceedingly loud winds rent my head. As, Aggivessana, a strong man might cleave one's head with a sharp-edged sword, even so when I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears, exceedingly loud winds rent my head.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose that I should still meditate the non-breathing meditation?’ So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose and through the ears, I came to have very bad headaches. As, Aggivessana, a strong man might clamp a turban on one's head with a tight leather strap, even so when I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears, did I come to have very bad headaches.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose now that I should still meditate the non-breathing meditation?’ So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose and through the ears, very strong winds cut through my stomach. As, Aggivessana, a skilled cattle-butcher or his apprentice might cut through the stomach with a sharp butcher's knife, even so, Aggivessana, did very strong winds cut through my stomach.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose now that I should still meditate the non-breathing meditation?’ So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose and through the ears, there came to be a fierce heat in my body. As, Aggivessana, two strong men, having taken hold of a weaker man by his limbs, might set fire to him, might make him sizzle up over a charcoal pit, even so, Aggivessana, when I had stopped breathing in and breathing out through the mouth and through the nose and through the ears, did there come to be a fierce heat in my body.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. In addition to this, Aggivessana, devatās, having seen me, spoke thus: ‘The recluse Gotama has passed away.’ Other devatās spoke thus; ‘The recluse Gotama has not passed away, but he is passing away.’ Other devatās spoke thus: ‘The recluse Gotama has not passed away, nor is he passing away; the recluse Gotama is a perfected one, the mode of living of a perfected one is just like this.’ It occurred to me, Aggivessana: ‘Suppose now that I should take the line of desisting from all food?’ Then, Aggivessana, devatās, having approached me, spoke thus: ‘Do not, good sir, take the line of desisting from all food. If you, good sir, take the line of desisting from all food, then we will give you deva-like essences to take in through the pores of the skin; you will keep going by means of them.’

Then, Aggivessana, it occurred to me: ‘Suppose that I should take the line of not eating anything, and these devatās were to give me deva-like essences to take in through the pores of the skin, and that I should keep going by means of them, that would be an imposture in me.’ So I, Aggivessana, rejected those devatās I said, ‘Enough.’

It occurred to me, Aggivessana: ‘Suppose now that I were to take food little by little, drop by drop, such as bean-soup or vetch-soup or chick-pea-soup or pea-soup? So I, Aggivessana, took food little by little, drop by drop, such as bean-soup or vetch-soup or chick-pea-soup or pea-soup. While I, Aggivessana, was taking food little by little, drop by drop, such as bean-soup or vetch-soup or chick-pea-soup or pea-soup, my body became exceedingly emaciated. Because I ate so little, all my limbs became like the joints of withered creepers; because I ate so little, my buttocks became like a bullock's hoof; because I ate so little, my protruding backbone became like a string of balls; because I ate so little, my gaunt ribs became like the crazy rafters of a tumble-down shed; because I ate so little, the pupils of my eyes appeared lying low and deep; because I ate so little, my scalp became shrivelled and shrunk as a bitter white gourd cut before it is ripe becomes shrivelled and shrunk by a hot wind.

If I, Aggivessana, thought: ‘I will touch the skin of my belly,’ it was my backbone that I took hold of. If I thought: ‘I will touch my backbone,’ it was the skin of my belly that I took hold of. For because I ate so little, the skin of my belly, Aggivessana, came to be cleaving to my backbone.

If I, Aggivessana, thought: ‘I will obey the calls of nature,’ I fell down on my face then and there, because I ate so little. If I, Aggivessana, soothing my body, stroked my limbs with my hand, the hairs, rotted at the roots, fell away from my body as I stroked my limbs with my hand, because I ate so little.

And further, Aggivessana, men, having seen me, spoke thus: ‘The recluse Gotama is black.’ Other men spoke thus: ‘The recluse Gotama is not black, the recluse Gotama is deep brown.’ Some men spoke thus: ‘The recluse Gotama is not black, he is not even deep brown, the recluse Gotama is of a sallow colour.’ To such an extent, Aggivessana, was my clear pure complexion spoilt because I ate so little.

This, Aggivessana, occurred to me: ‘Some recluses and brahmans in the past have experienced feelings that were acute, painful, sharp, severe; but this is paramount, nor is there worse than this. And some recluses and brahmans in the future will experience feelings that are acute, painful, sharp, severe; but this is paramount, nor is there worse than this. And some recluses and brahmans are now experiencing feelings that are acute, painful, sharp, severe; but this is paramount, nor is there worse than this. But I, by this severe austerity, do not reach states of further-men, the excellent knowledge and vision befitting the ariyans.

Could there be another way to awakening? This, Aggivessana, occurred to me: ‘I know that while my father, the Sakyan, was ploughing, and I was sitting in the cool shade of a rose-apple tree, aloof from pleasures of the senses, aloof from unskilled states of mind, entering on the first meditation, which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful, and while abiding therein, I thought: ‘Now could this be a way to awakening?’ Then, following on my mindfulness, Aggivessana, there was the consciousness: ‘This is itself the Way to awakening.’

This occurred to me, Aggivessana: ‘Now, am I afraid of that happiness which is happiness apart from sense-pleasures, apart from unskilled states of mind?’ This occurred to me, Aggivessana: ‘I am not afraid of that happiness which is happiness apart from sense-pleasures, apart from unskilled states of mind.’ This occurred to me, Aggivessana: ‘Now it is not easy to reach that happiness by thus subjecting the body to extreme emaciation. Suppose I were to take material nourishment—boiled rice and sour milk?’ So I, Aggivessana, took material nourishment—boiled rice and sour milk.

Now at that time, Aggivessana, five monks were attending me and (they thought): ‘When the recluse Gotama wins Dhamma he will announce it to us.’ But when I, Aggivessana, took material nourishment—boiled rice and sour milk—then these five monks turned on me in disgust, saying: ‘The recluse Gotama lives in abundance, he is wavering in his striving, he has reverted to a life of abundance.’ But when I, Aggivessana, had taken some material nourishment, having picked up strength, aloof from pleasures of the senses, aloof from unskilled states of mind, I entered on and abided in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

By allaying initial thought and discursive thought, with the mind subjectively tranquillised and fixed on one point, I entered on and abided in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

By the fading out of rapture I dwelt with equanimity, attentive and clearly conscious, and I experienced in my person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and I entered on and abided in the third meditation. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

By getting rid of joy and by getting rid of anguish, by the going down of former pleasures and sorrows, I entered into and abided in the fourth meditation which has neither anguish nor joy and which is entirely purified by equanimity and mindfulness. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

With the mind composed thus, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge and recollection of former habitations: I remembered a variety of former habitations, thus: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration; such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end.

Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here. Thus I remember divers former habitations in all their modes and detail. This, Aggivessana, was the first knowledge attained by me in the first watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge of the passing hence and the arising of beings. With the purified deva-vision surpassing that of men, I see beings as they pass hence or come to be; I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds, and I think: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct of speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view—these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell. But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view—these, at the breaking up of the body after dying, have arisen in a good bourn, a heaven world. Thus with the purified deva-vision surpassing that of men do I see beings as they pass hence, as they arise; I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of their deeds. This, Aggivessana, was the second knowledge attained by me in the middle watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

Then with the mind composed quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge of the destruction of the cankers. I understood as it really is: This is anguish, this is the arising of anguish, this is the stopping of anguish, this is the course leading to the stopping of anguish. I understood as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers. Knowing this thus, seeing thus, my mind was freed from the canker of sense-pleasures, and my mind was freed from the canker of becoming, and my mind was freed from the canker of ignorance. In freedom the knowledge came to be: I am freed; and I comprehended: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such. This, Aggivessana, was the third knowledge attained by me in the last watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose even as I abided diligent, ardent, self-resolute. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

Now I, Aggivessana, am aware that when I am teaching Dhamma to companies consisting of many hundreds, each person thinks thus about me: ‘The recluse Gotama is teaching Dhamma especially for me.’ But this, Aggivessana, should not be understood thus. For when a Tathāgata is teaching Dhamma to others it is for the sake of general instruction. And I, Aggivessana, at the close of such a talk, steady, calm, make one-pointed and concentrate my mind subjectively in that first characteristic of concentration in which I ever constantly abide.”

“This is to be believed of the good Gotama, for he is a perfected one, a fully Self-awakened One. But does the good Gotama allow that he sleeps during the day?”

“I allow, Aggivessana, that during the last month of the hot weather, returning from alms-gathering after the meal, having laid down the outer cloak (folded) into four, mindful and clearly conscious, I fall asleep on my right side.”

“But this, good Gotama, is what some recluses and brahmans call ‘abiding in confusion.’”

“So far, Aggivessana, there is neither bewilderment nor non-bewilderment. But, Aggivessana, how there is bewilderment and non-bewilderment—listen to it, pay careful attention, and I will speak.”

“Yes, sir,” Saccaka, the son of Jains, answered the Lord in assent. The Lord spoke thus:

“In whoever, Aggivessana, those cankers are not got rid of that have to do with the defilements, with again-becoming, that are fearful, whose result is anguish, making for birth, ageing and dying in the future—him I call bewildered. In whoever, Aggivessana, those cankers are got rid of which are connected with the defilements, with again-becoming, that are fearful, whose result is anguish, making for birth, ageing and dying in the future—him I call unbewildered.

Those cankers of the Tathāgata, Aggivessana, that are connected with the defilements, with again-becoming, that are fearful, whose result is anguish, making for birth, ageing and dying in the future, these are got rid of, cut off at the root, made like a palm-tree stump so that they can come to no further existence in the future. Even as, Aggivessana, a palm-tree whose crown is cut off cannot come to further growth, even so, Aggivessana, got rid of, cut off at the root, made like a palm-tree stump so that they can come to no further existence in the future are those cankers of the Tathāgata that have to do with the defilements, with again-becoming, that are fearful, whose result is anguish, making for birth, ageing and dying in the future.”

When this had been said, Saccaka, the son of Jains, spoke thus to the Lord: “It is wonderful, good Gotama, it is marvellous, good Gotama, that while this was being said so mockingly to the good Gotama, while he was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Pūraṇa Kassapa in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Makkhali of the Cow-pen in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Ajita of the hair-blanket in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Pakudha Kaccāyana in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Sañjaya Belaṭṭha's son in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Nātha's son, the Jain in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One. And if you please, we, good Gotama, are going now, for there is much to do, much to be done by us.”

“Do now whatever you think it is the right time for, Aggivessana.” Then Saccaka, the son of Jains, having rejoiced in what the Lord had said, having given thanks, rising from his seat, departed.

Greater Discourse to Saccaka: The Sixth

It is easy to see the faults of others, but difficult to see one's own faults. One shows the faults of others like chaff winnowed in the wind, but one conceals one's own faults as a cunning gambler conceals his dice. ~Lord Buddha

If you can cultivate the right attitude, your enemies are your best spiritual teachers because their presence provides you with the opportunity to enhance and develop tolerance, patience and understanding. ~ Lord Buddha

When we feel love and kindness toward others, it not only makes others feel loved and cared for, but it helps us also to develop inner happiness and peace. ~ Buddha

A good friend who points out mistakes and imperfections and rebukes evil is to be respected as if he reveals a secret of hidden treasure. ~ Buddha

To be beautiful means to be yourself. You don't need to be accepted by others. You need to accept yourself. ~ Buddha

Lesser Discourse to Saccaka

majjhima nikāya

the middle length sayings

cūḷasaccaka suttaṃ

35. Lesser Discourse To Saccaka

thus have i heard:

At one time the Lord was staying near Vesālī in the Great Grove in the hall of the Gabled House. Now at that time, staying at Vesālī was Saccaka, the son of Jains, a controversialist, giving himself out as learned, much honoured by the manyfolk. As he was going about Vesālī, he used to utter this speech: “I do not see that recluse or brahman, the head of a company, the head of a group, the teacher of a group, even if he is claiming to be a perfected one, a fully Self-awakened one, who, when taken in hand by me, speech by speech, would not tremble, would not shake, would not shake violently, and from whose armpits sweat would not pour. Even if I were to take in hand, speech by speech, an insensate post, even that, when taken in hand by me, speech by speech, would tremble, would shake, would shake violently—let alone a human being.”

Then the venerable Assaji, having dressed in the morning, taking his bowl and robe, entered Vesālī for almsfood. Saccaka, the son of Jains, who was always pacing up and down, always roaming about on foot, saw the venerable Assaji coming in the distance; having seen him, he approached the venerable Assaji; having approached, he exchanged greetings with the venerable Assaji, and having exchanged greetings of courtesy and friendliness, he stood at a respectful distance. As he was standing at a respectful distance, Saccaka, the son of Jains, spoke thus to the venerable Assaji: “How, good Assaji, does the recluse Gotama train disciples? And what are the divisions by which a great part of the recluse Gotama's instruction for disciples proceeds?”

“Thus, Aggivessana, does the Lord train disciples, and by such divisions does a great part of the Lord's instruction for disciples proceed: ‘Material shape, monks, is impermanent, feeling is impermanent, perception is impermanent, the habitual tendencies are impermanent, consciousness is impermanent. Material shape, monks, is not self, feeling is not self, perception is not self, the habitual tendencies are not self, consciousness is not self; all conditioned things are impermanent, all things are not self.’ Thus, Aggivessana, does the Lord train disciples, and by such divisions does the great part of the Lord's instruction for disciples proceed.”

“Indeed, we heard with disappointment, good Assaji, those of us who heard that the recluse Gotama spoke like this. Perhaps we could meet the good Gotama somewhere, sometime, perhaps there might be some conversation, perhaps we could dissuade him from that pernicious view.”

Now at that time at least five hundred Licchavis were gathered together in the conference hall on some business or other. Then Saccaka, the son of Jains, approached those Licchavis; having approached, he spoke thus to those Licchavis: “Let the good Licchavis come forward, let the good Licchavis come forward. Today there will be conversation between me and the recluse Gotama. If the recluse Gotama takes up his stand against me, as one of his well-known disciples, the monk Assaji, has taken up his stand against me, even as a powerful man, having taken hold of the fleece of a long-fleeced ram, might tug it towards him, might tug it backwards, might tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards. And even as a powerful distiller of spirituous liquor, having sunk his crate for spirituous liquor in a deep pool of water, taking it by a corner would tug it forwards, would tug it backwards, would tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards. And even as a powerful drunkard of abandoned life, having taken hold of a hair-sieve at the corner, would shake it upwards, would shake it downwards, would toss it about, even so will I, speech by speech, shake the recluse Gotama upwards, shake him downwards, toss him about. And even as a full-grown elephant, sixty years old, having plunged into a deep tank, plays at the game called the ‘merry washing,’ even so, methinks, will I play the game of ‘merry washing’ with the recluse Gotama. Let the good Licchavis come forward, let the good Licchavis come forward; today there will be conversation between me and the recluse Gotama.”

Then some Licchavis spoke thus: “How can the recluse Gotama refute Saccaka, the son of Jains, when it is Saccaka, the son of Jains, who will refute the recluse Gotama?” Some Licchavis spoke thus: “How can he, being only Saccaka, the son of Jains, refute the Lord when it is the Lord who will refute Saccaka, the son of Jains?”

Then Saccaka, the son of Jains, surrounded by at least five hundred Licchavis, approached the Great Wood, and the hall of the Gabled House. Now at that time several monks were pacing up and down in the open air. Then Saccaka, the son of Jains, approached these monks; having approached, he spoke thus to these monks: “Good sirs, where is this revered Gotama staying now? We are anxious to see the revered Gotama.”

“Aggivessana, this Lord, having plunged into the Great Wood, is sitting down for the day-sojourn at the root of a tree.” Then Saccaka, the son of Jains, together with a great company of Licchavis, having plunged into the Great Wood, approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance. And these Licchavis too—some having greeted the Lord, sat down at a respectful distance; some exchanged greetings with the Lord, and having exchanged greetings of friendliness and courtesy, they sat down at a respectful distance; some, having saluted the Lord with outstretched palms, sat down at a respectful distance; some, having made known their names and clans in the Lord's presence, sat down at a respectful distance; some, having become silent, sat down at a respectful distance.

As he was sitting down at a respectful distance, Saccaka, the son of Jains, spoke thus to the Lord: “I would ask the revered Gotama about a point if the revered Gotama grants me permission to ask a question.”

“Ask, Aggivessana, whatever you like.”

“How does the good Gotama train disciples? And what are the divisions by which a great part of the good Gotama's instructions for disciples proceeds?”

“Thus do I, Aggivessana, train disciples, and by such divisions does the great part of my instruction for disciples proceed: ‘Material shape, monks, is impermanent, feeling is impermanent, perception is impermanent, the habitual tendencies are impermanent, consciousness is impermanent. Material shape, monks, is not self, feeling is not self, perception is not self, the habitual tendencies are not self, consciousness is not self; all conditioned things are impermanent, all things are not self.’ Thus, Aggivessana, do I train disciples, and by such divisions does the great part of my instruction for disciples proceed.”

“A simile occurs to me, good Gotama.”

“Speak it forth, Aggivessana,” the Lord said.

“Good Gotama, as all seed growths and vegetable growths come to growth, increase and maturity because all depend on the earth and are based on the earth, and it is thus that these seed growths and vegetable growths come to growth, increase and maturity; as, good Gotama, all those strenuous occupations that are carried on depend on the earth and are based on the earth, and it is thus that these strenuous occupations are carried on; so, good Gotama, that person whose self is material shape, because it is based on material shape, begets either merit or demerit, this person whose self is feeling, because it is based on feeling, begets either merit or demerit, this person whose self is perception, because it is based on perception, begets either merit or demerit, this person whose self is the habitual tendencies, because it is based on the habitual tendencies, begets either merit or demerit, this person whose self is consciousness, because it is based on consciousness, begets either merit or demerit.”

“Can it be, Aggivessana, that yon speak thus: ‘Material shape is my self, feeling is my self, perception is my self, the habitual tendencies are my self, consciousness is my self’?”

“But I, good Gotama, do speak thus: ‘Material shape is my self, feeling is my self, perception is my self, the habitual tendencies are my self, consciousness is my self.’ And so does this great concourse.”

“What has this great concourse to do with you, Aggivessana? Please do you, Aggivessana, unravel just your own words.”

“But I, good Gotama, speak thus: ‘Material shape is my self, feeling is my self, perception is my self, the habitual tendencies are my self, consciousness is my self.’”

“Well then, Aggivessana, I will question you in return about this matter. You may answer me as you please. What do you think about this, Aggivessana? Would a noble anointed king, such as King Pasenadi of Kosala or such as King Ajātasattu of Magadha, the son of the lady of Videhā, have power in his own territory to put to death one deserving to be put to death, to plunder one deserving to be plundered, to banish one deserving to be banished?”

“Good Gotama, a noble anointed king, such as King Pasenadi of Kosala or such as King Ajātasattu of Magadha, the son of the lady of Videhā, would have power in his own territory to put to death one deserving to be put to death, to plunder one deserving to be plundered, to banish one deserving to be banished. Why, good Gotama, even among these companies and groups, namely of the Vajjis and Mallas, there exists the power in their own territories to put to death one deserving to be put to death, to plunder one deserving to be plundered, to banish one deserving to be banished. How much more then, a noble anointed king, such as King Pasenadi of Kosala or such as King Ajātasattu of Magadha, the son of the lady of Videhā? He would have the power, good Gotama, and he deserves to have the power.”

“What do you think about this, Aggivessana? When you speak thus: ‘Material shape is my self,’ have you power over this material shape of yours (and can say), ‘Let my material shape be thus”, ‘Let my material shape be not thus’?” When this had been said, Saccaka, the son of Jains, became silent.

And a second time the Lord spoke thus to Saccaka, the son of Jains: “What do you think about this, Aggivessana? When you speak thus: ‘Material shape is my self,’ have you power over this material shape of yours (and can say), ‘Let my material shape be thus”, ‘Let my material shape be not thus’?” And a second time Saccaka, the son of Jains, became silent.

Then the Lord spoke thus to Saccaka, the son of Jains: “Answer now, Aggivessana, now is not the time for you to become silent. Whoever, Aggivessana, on being asked a legitimate question up to the third time by the Tathāgata does not answer, verily his skull splits into seven pieces.”

Now at that time the yakkha Thunderbolt-bearer, taking his iron thunderbolt which was aglow, ablaze, on fire, came to stand above the ground over Saccaka, the son of Jains, and said: “If this Saccaka, the son of Jains, does not answer when he is asked a legitimate question up to the third time by the Lord, verily I will make his skull split into seven pieces.” And only the Lord saw this yakkha Thunderbolt-bearer, and (Ed: ‘above’ rather than ‘and’) Saccaka, the son of Jains.

Then Saccaka, the son of Jains, afraid, agitated, his hair standing on end, seeking protection with the Lord, seeking shelter with the Lord, seeking refuge with the Lord, spoke thus to the Lord: “Let the revered Gotama ask me, I will answer.”

“What do you think about this, Aggivessana? When you speak thus: ‘Material shape is my self,’ have you power over this material shape of yours (and can say), ‘Let my material shape be thus”, ‘Let my material shape be not thus’?”

“This is not so, good Gotama.”

“Pay attention, Aggivessana. When you have paid attention, Aggivessana, answer. For your last speech does not agree with your first, nor your first with your last. What do you think about this, Aggivessana? When you speak thus: ‘Feeling is my self,’ have you power over this feeling of yours (and can say), ‘Let my feeling be thus”, ‘Let my feeling be not thus’?”

“This is not so, good Gotama.”

“Pay attention, Aggivessana. When you have paid attention, Aggivessana, answer. For your last speech does not agree with your first, nor your first with your last. What do you think about this, Aggivessana? When you speak thus: ‘Perception is my self,’ have you power over this perception of yours (and can say), ‘Let my perception be thus”, ‘Let my perception be not thus’?”

“This is not so, good Gotama.”

“Pay attention, Aggivessana. When you have paid attention, Aggivessana, answer. For your last speech does not agree with your first, nor your first with your last. What do you think about this, Aggivessana? When you speak thus: ‘Habitual tendencies are my self,’ have you power over these habitual tendencies of yours (and can say), ‘Let my habitual tendencies be thus”, ‘Let my habitual tendencies be not thus’?”

“This is not so, good Gotama.”

“Pay attention, Aggivessana. When you have paid attention, Aggivessana, answer. For your last speech does not agree with your first, nor your first with your last. What do you think about this, Aggivessana? When you speak thus: ‘Consciousness is my self,’ have you power over this consciousness of yours (and can say), ‘Let my consciousness be thus”, ‘Let my consciousness be not thus’?”

“This is not so, good Gotama.”

“Pay attention, Aggivessana. When you have paid attention, Aggivessana, answer. For your last speech does not agree with your first, nor your first with your last. What do you think about this, Aggivessana? Is material shape permanent or impermanent?”

“Impermanent, good Gotama.”

“But is what is impermanent anguish or is it happiness?”

“Anguish, good Gotama.”

“But is it fitting to regard that which is impermanent, anguish, liable to change as ‘This is mine, this am I, this is my self’?”

“This is not so, good Gotama.”

“What do you think about this, Aggivessana? Is feeling permanent or impermanent?”

“Impermanent, good Gotama.”

“But is what is impermanent anguish or is it happiness?”

“Anguish, good Gotama.”

“But is it fitting to regard that which is impermanent, anguish, liable to change as ‘This is mine, this am I, this is my self’?”

“This is not so, good Gotama.”

“What do you think about this, Aggivessana? Is perception permanent or impermanent?”

“Impermanent, good Gotama.”

“But is what is impermanent anguish or is it happiness?”

“Anguish, good Gotama.”

“But is it fitting to regard that which is impermanent, anguish, liable to change as ‘This is mine, this am I, this is my self’?”

“This is not so, good Gotama.”

“What do you think about this, Aggivessana? Are the habitual tendencies permanent or impermanent?”

“Impermanent, good Gotama.”

“But is what is impermanent anguish or is it happiness?”

“Anguish, good Gotama.”

“But is it fitting to regard that which is impermanent, anguish, liable to change as ‘This is mine, this am I, this is my self’?”

“This is not so, good Gotama.”

“What do you think about this, Aggivessana? Is consciousness permanent or impermanent?”

“Impermanent, good Gotama.”

“But is what is impermanent anguish or is it happiness?”

“Anguish, good Gotama.”

“But is it fitting to regard that which is impermanent, anguish, liable to change as ‘This is mine, this am I, this is my self’?”

“This is not so, good Gotama.”

“What do you think about this, Aggivessana? Does he who is cleaving to anguish, attached to anguish, clinging to anguish regard anguish as ‘This is mine, this am I, this is my self’?—and further, could he comprehend his own anguish or could he dwell having brought anguish to destruction?”

“How could this be, good Gotama? This is not so, good Gotama.”

[“What do you think about this, Aggivessana? Are not you cleaving to anguish, attached to anguish, clinging to anguish regarding anguish as ‘This is mine, this am I, this is my self’?” “How could this not be, good Gotama? This is so, good Gotama.”]

“Aggivessana, as a man walking about aiming at the pith, seeking for the pith, looking about for the pith, taking a sharp knife, might enter a wood; he might see there the stem of a great plantain tree, straight, young, grown without defect; he might cut it down at the root; having cut it down at the root, he might cut off the crown; having cut off the crown, he might unroll the spirals of the leaves; but unrolling the spirals of the leaves, he would not even come upon softwood, how then on pith? Even so are you, Aggivessana, when being questioned, cross-questioned and pressed for reasons by me in regard to your own words, empty, void, and have fallen short. But these words were spoken by you, Aggivessana, to the company at Vesālī: ‘I do not see that recluse or brahman, the head of a company, the head of a group, the teacher of a group, even if he is claiming to be a perfected one, a fully Self-awakened one, who, when taken in hand by me, speech by speech, would not tremble, would not shake, would not shake violently, and from whose armpits sweat would not pour. Even if I were to take in hand, speech by speech, an insensate post, even that, when taken in hand by me, speech by speech, would tremble, would shake, would shake violently—let alone a human being.’ But it is from your brow, Aggivessana, that drops of sweat are pouring, and having soaked through your upper and inner robes, are falling to the ground. But there is not at present, Aggivessana, any sweat on my body.” And the Lord disclosed his golden coloured body to that concourse.

When this had been said, Saccaka, the son of Jains, having become silent, having become ashamed, his shoulders drooped, his head cast down, sat down brooding, at a loss for an answer. Then Dummukha, the son of a Licchavi, knowing that Saccaka, the son of Jains, had become silent, had become ashamed, his shoulders drooped, his head cast down, brooding, at a loss for an answer, spoke thus to the Lord: “A simile occurs to me, Lord.”

“Speak it forth, Dummukha,” the Lord said.

“Lord, it is like a lotus-tank, not far from a village or little town, where there might be a crab. Then, Lord, several boys or girls, having come out from that village or little town, might approach that lotus-tank, and having approached, having plunged into that lotus-tank, having lifted the crab out of the water, might place it on the dry land. And whenever that crab, Lord, might thrust out a claw, as often might those boys or girls hack and break and smash it with a piece of wood or a potsherd. Thus, Lord, that crab with all its claws hacked and broken and smashed, could not become one to descend again to the tank as it used to do before.

Even so, Lord, whatever the distortions, the disagreements, the wrigglings of Saccaka, the son of Jains—all these have been hacked, broken and smashed by the Lord. And now, Lord, Saccaka, the son of Jains, cannot become one to approach the Lord again, that is to say desiring speech.”

When this had been said, Saccaka, the son of Jains, spoke thus to Dummukha, the son of a Licchavi: “You, Dummukha, wait, you, Dummukha, wait. Not with you am I conferring, I am conferring here with the good Gotama. Let be, good Gotama, these words of mine and of other individual recluses and brahmans. Methinks this idle talk is regretted. Now, to what extent does a disciple of the good Gotama come to be one who is a doer of the instruction, one who accepts the exhortation, one who has crossed over doubt and, perplexity gone, fares in the Teacher's instruction, won to conviction, not relying on others?”

“Now, Aggivessana, a disciple of mine in regard to whatever is material shape, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, sees all material shape as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self.’ In regard to whatever is feeling, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, sees all feeling as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self.’ In regard to whatever is perception, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, sees all perception as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self.’ In regard to whatever is the habitual tendencies, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, sees all the habitual tendencies as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self.’ “In regard to whatever is consciousness, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, sees all consciousness as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self.’ To this extent, Aggivessana, a disciple of mine comes to be a doer of the instruction, an accepter of the exhortation, one who has crossed over doubt and, perplexity gone, fares in the Teacher's instruction, won to conviction, not relying on others.”

“To what extent, good Gotama, does a monk become a perfected one, the cankers destroyed, one who has lived the life, done what was to be done, laid down the burden, attained his own goal, the fetter of becoming utterly destroyed, and is freed with perfect profound knowledge?”

“Now, Aggivessana, a monk in regard to whatever is material shape, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, having seen all material shape as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self,’ becomes freed with no (further) attachment; In regard to whatever is feeling, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, having seen all feeling as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self,’ becomes freed with no (further) attachment; In regard to whatever is perception, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, having seen all perception as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self,’ becomes freed with no (further) attachment; In regard to whatever is the habitual tendencies, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, having seen all the habitual tendencies as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self,’ becomes freed with no (further) attachment; In regard to whatever is consciousness, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, having seen all consciousness as it really is by means of perfect intuitive wisdom as: ‘This is not mine, this am I not, this is not my self,’ becomes freed with no (further) attachment; To this extent, Aggivessana, does a monk become a perfected one, the cankers destroyed, who has lived the life, done what was to be done, laid down the burden, attained his own goal, the fetter of becoming utterly destroyed, and is freed with perfect profound knowledge.

Aggivessana, a monk with his mind freed thus, becomes possessed of the three things than which there is nothing further: the vision than which there is nothing further, the course than which there is nothing further, the freedom than which there is nothing further. Aggivessana, a monk freed thus reveres, esteems, reverences, honours only the Tathāgata, saying: ‘The Lord is awakened, he teaches Dhamma for awakening; the Lord is tamed, he teaches Dhamma for taming; the Lord is calmed, he teaches Dhamma for calming; the Lord is crossed over, he teaches Dhamma for crossing over; the Lord has attained nibbāna, he teaches Dhamma for attaining nibbāna.’”

When this had been said, Saccaka, the son of Jains, spoke thus to the Lord: “Good Gotama, I was arrogant, I was presumptuous, in that I deemed I could assail the revered Gotama, speech by speech. Good Gotama, there might be safety for a man assailing a rutting elephant, but there could be no safety for a man assailing the revered Gotama. Good Gotama, there might be safety for a man assailing a blazing mass of fire, but there could be no safety for a man assailing the revered Gotama. Good Gotama, there might be safety for a man assailing a deadly poisonous snake, but there could be no safety for a man assailing the revered Gotama.

Good Gotama, I was arrogant, I was presumptuous, in that I deemed I could assail the revered Gotama, speech by speech. May the good Gotama consent (to accept) a meal with me on the morrow together with the Order of monks.”

The Lord consented by becoming silent.

Then Saccaka, the son of Jains, having understood the Lord's consent, addressed those Licchavis, saying: “Let the good Licchavis listen to me: the recluse Gotama is invited for a meal on the morrow together with the Order of monks. Prepare anything of mine that you think will be suitable.” Then these Licchavis, towards the end of that night, prepared five hundred offerings of rice cooked in milk as the gift of food.

Then Saccaka, the son of Jains, having had sumptuous food, solid and soft, made ready in his own park, had the time announced to the Lord, saying: “It is time, good Gotama, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the park of Saccaka, the son of Jains; having approached he sat down on the appointed seat, together with the Order of monks. Then Saccaka, the son of Jains, with his own hand served and satisfied the Order of monks with the Lord at its head with the sumptuous food, solid and soft.

Then Saccaka, the son of Jains, when the Lord had eaten and had withdrawn his hand from his bowl, having taken a low seat, sat down at a respectful distance. As he was sitting down at a respectful distance, Saccaka, the son of Jains, spoke thus to the Lord: “Whatever there is of merit or the accompaniment of merit in this gift, good Gotama, let that be for the happiness of the donors.”

“There will be for the donors, Aggivessana, whatever attaches to the recipient of a gift of faith such as you who are not without attachment, not without aversion, not without confusion. There will be for you, Aggivessana, whatever attaches to the recipient of a gift of faith such as me who am without attachment, without aversion, without confusion.”

Lesser Discourse to Saccaka: The Fifth

If you change the way you look at things, the things you look at change. Wayne Dyer

So before judging others on their level of defilements i.e. lust, judge yourself!

Mahagopalaka sutta, greater discourse on the cowherd

Namo Buddhaya!

majjhima nikāya

the middle length sayings

mahāgopālaka suttaṃ

33. Greater Discourse on the Cowherd

thus have i heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there the Lord addressed the monks, saying: “Monks.” “Revered one,” these monks answered the Lord in assent. The Lord spoke thus:

“Monks, possessed of eleven qualities a cowherd cannot be one to take care of a herd of cattle and to make it prosperous. Of what eleven? Herein, monks, a cowherd is not one who is versed in material shapes, he is not skilled in (distinguishing) marks, he does not remove flies' eggs, he does not dress sores, he makes no fumigation, he does not know what is a ford, he does not know what is a watering-place, he does not know what is a road, he is not skilled in pastures, he is one who milks dry, he pays no special respect to those bulls who are the sires and leaders of the herd. Monks, if a cowherd is possessed of these eleven qualities, he cannot be one to take care of the herd and make it prosperous.

Even so, monks, if a monk is possessed of eleven qualities, he cannot become one to reach growth, increase and maturity in this Dhamma and Discipline. With what eleven? Herein, monks, a monk is one who is not versed in material shapes, he is not skilled in (distinguishing) marks, he does not remove flies' eggs, he does not dress sores, he makes no fumigation, he does not know what is a ford, he does not know what is a watering-place, he does not know what is a road, he is not skilled in pastures, he is one who milks dry, he pays no special respect to those monks who are elders and have gone forth many a day and are the sires and leaders of the Order.

And how, monks, is a monk not versed in material shapes? Herein, monks, a monk in regard to material shape does not comprehend as it really is that all material shape is of the four great elements and that material shape is derived from the four great elements. Even so, monks, is a monk not versed in material shapes.

And how, monks, is a monk not skilled in (distinguishing) marks? Herein, monks, a monk does not comprehend as it really is: A fool is marked by his deed, a sage is marked by his deed. Even so, monks, is a monk not skilled in (distinguishing) marks.

And how, monks, is a monk not one to remove flies' eggs? Herein, monks, a monk gives in to thought about sense-pleasures that has arisen, does not get rid of it, does not avert it, does not make an end of it, does not send it to non-existence. He gives in to thought of malevolence that has arisen, does not get rid of it, does not avert it, does not make an end of it, does not send it to non-existence. He gives in to thought of harming that has arisen, does not get rid of it, does not avert it, does not make an end of it, does not send it to non-existence. He gives in to evil unskilled mental objects that have constantly arisen, does not get rid of them, does not avert them, does not make an end of them, does not send them to non-existence. Even so, monks, is a monk one who does not remove flies' eggs.

And how, monks, is a monk one who does not dress a sore? (1) Herein, monks, a monk, having seen material shape with the eye, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of sight uncontrolled, he does not proceed to control it, he does not guard the organ of sight, he does not come to control over the organ of sight. (2) Having heard a sound with the ear, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of hearing uncontrolled, he does not proceed to control it, he does not guard the organ of hearing, he does not come to control over the organ of hearing. (3)Having smelt a smell with the nose, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of smell uncontrolled, he does not proceed to control it, he does not guard the organ of smell, he does not come to control over the organ of smell. (4) Having savoured a taste with the tongue, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of taste uncontrolled, he does not proceed to control it, he does not guard the organ of taste, he does not come to control over the organ of taste. (5) Having felt a touch with the body, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of touch uncontrolled, he does not proceed to control it, he does not guard the organ of touch, he does not come to control over the organ of touch. (6) Having cognised a mental object with the mind, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of mind uncontrolled, he does not proceed to control it, he does not guard the organ of mind, he does not come to control over the organ of mind. Even so, monks, is a monk one who does not dress a sore.

And how, monks, is a monk one who does not make a fumigation? Herein, monks, a monk does not teach Dhamma to others in detail as he has heard it, as he has borne it in mind. Even so, monks, is a monk one who does not make a fumigation.

And how, monks, is a monk one who does not know a ford? Herein, monks, a monk who from time to time has approached those monks who have heard much, to whom the tradition has been handed down, experts in Dhamma, experts in discipline, experts in the summaries, yet he does not question them, does not interrogate them, saying: ‘How is this, revered ones? What is the meaning of this, revered ones?’ These venerable ones do not disclose to him what was not disclosed, they do not make clear what was not made clear, and on various doubtful points in Dhamma they do not resolve his doubts. Even so, monks, is a monk one who does not know a ford.

And how, monks, is a monk one who does not know a watering-place? Herein, monks, a monk, while Dhamma and Discipline proclaimed by the Tathāgata are being taught, does not acquire knowledge of the goal, does not acquire knowledge of Dhamma, does not acquire the delight that is connected with Dhamma. Even so, monks, is a monk one who does not know a watering-place.

And how, monks, is a monk one who does not know a road? Herein, monks, a monk does not comprehend the ariyan eightfold Way as it really is. Even so, monks, is a monk one who does not know the road.

And how, monks, is a monk not skilled in pastures? Herein, monks, a monk does not comprehend as they really are the four arousings of mindfulness. Even so, monks, is a monk one not skilled in pastures.

And how, monks, is a monk one who milks dry? Herein, monks, when householders with faith invite a monk to take the requisites of robe-material, almsfood, lodgings and medicines for the sick, he does not know moderation in accepting such. Even so, monks, is a monk one who milks dry.

And how, monks, is a monk one who pays no special respect to the monks who are elders, gone forth many a day, the sires and leaders of the Order? Herein, monks, a monk does not make friendliness as to acts of body rise up either openly or in private for those monks who are elders, gone forth many a day, the sires and leaders of the Order; he does not make friendliness as to acts of speech rise up either openly or in private, he does not make friendliness as to acts of thought rise up either openly or in private. Even so, monks, is a monk one who pays no special respect to the monks who are elders, gone forth many a day, the sires and leaders of the Order.

Monks, possessed of these eleven qualities a monk cannot become one to reach growth, increase, maturity in this Dhamma and Discipline.

Monks, possessed of eleven qualities, a cowherd can become one to take care of a herd of cattle and make it prosperous. With what eleven? Herein, monks, a cowherd is versed in material shapes, he is skilled in (distinguishing) marks, he removes flies' eggs, he dresses sores, he makes a fumigation, he knows what is a ford, he knows what is a watering-place, he knows what is a road, he is skilled in pastures, he is one who does not milk dry, he pays special respect to those bulls who are the sires and leaders of the herd. Monks, if a cowherd is possessed of these eleven qualities, he can become one to take care of the herd and make it prosperous.

Even so, monks, if a monk is possessed of eleven qualities, he can become one to reach growth, increase and maturity in this Dhamma and Discipline. Of what eleven? Herein, monks, a monk is one who is versed in material shapes, he is skilled in (distinguishing) marks, he removes flies' eggs, he dresses sores, he makes a fumigation, he knows what is a ford, he knows what is a watering-place, he knows what is a road, he is skilled in pastures, he is one who does not milk dry, he pays special respect to those monks who are elders and have gone forth many a day and are the sires and leaders of the Order.

And how, monks, is a monk versed in material shapes? Herein, monks, a monk in regard to material shape comprehends as it really is that all material shape is of the four great element and that material shape is derived from the four great elements. Even so, monks, is a monk versed in material shapes.

And how, monks, is a monk skilled in (distinguishing) marks? Herein, monks, a monk comprehends as it really is: A fool is marked by his deed, a sage is marked by his deed. Even so, monks, is a monk skilled in (distinguishing) marks.

And how, monks, is a monk one who removes flies' eggs? Herein, monks, a monk does not give in to thought about sense-pleasures that has arisen, he gets rid of it, averts it, makes an end of it, sends it to non-existence. He does not give in to thoughts of malevolence that have arisen that has arisen, he gets rid of it, averts it, makes an end of it, sends it to non-existence. He does not give in to thoughts of harming that have arisen that has arisen, he gets rid of it, averts it, makes an end of it, sends it to non-existence. He does not give in he does not give in to evil unskilled mental objects that have constantly arisen, he gets rid of them, averts them, makes an end of them, sends then to non-existence. Even so, monks, is a monk one who removes flies' eggs.

And how, monks, is a monk one who dresses a sore? (1) Herein, monks, a monk, having seen material shape with the eye, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of sight uncontrolled, he proceeds to control it, he guards the organ of sight, he comes to control over the organ of sight. (2) Having heard a sound with the ear, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of hearing uncontrolled, he proceeds to control it, he guards the organ of hearing, he comes to control over the organ of hearing. (3) Having smelt a smell with the nose, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of smell uncontrolled, he proceeds to control it, he guards the organ of smell, he comes to control over the organ of smell. (4) Having tasted a taste with the tongue, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of taste uncontrolled, he proceeds to control it, he guards the organ of taste, he comes to control over the organ of taste. (5) Having felt a touch with the body, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of touch uncontrolled, he proceeds to control it, he guards the organ of touch, he comes to control over the organ of touch. (6) Having cognised a mental object with the mind, he is not entranced with its general appearance, he is not entranced with the detail. Because coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of mind uncontrolled, he proceeds to control it, he guards the organ of mind, he comes to control over the organ of mind. Even so, monks, is a monk one who dresses a sore.

And how, monks, is a monk one who makes a fumigation? Herein, monks, a monk teaches Dhamma to others in detail as he has heard it, as he has borne it in mind. Even so, monks, is a monk one who makes a fumigation.

And how, monks, is a monk one who knows what is a ford? Herein, monks, a monk who from time to time has approached those monks who have heard much, to whom the tradition has been handed down, experts in Dhamma, experts in discipline, experts in the summaries, and questions them, interrogates them, saying: ‘How is this, revered ones? What is the meaning of this, revered ones?’ These venerable ones disclose to him what was not disclosed, they make clear what was not made clear, and on various doubtful points of Dhamma they resolve his doubts. Even so, monks, is a monk one who knows what is a ford.

And how, monks, is a monk one who knows what is a watering-place? Herein, monks, a monk, while Dhamma and Discipline proclaimed by the Tathāgata are being taught, acquires knowledge of the goal, acquires knowledge of Dhamma, acquires the delight that is connected with Dhamma. Even so, monks, is a monk one who knows what is a watering-place.

And how, monks, is a monk one who knows what is a road? Herein, monks, a monk comprehends the ariyan eightfold Way as it really is. Even so, monks, is a monk one who knows what is a road.

And how, monks, is a monk one who is skilled in pastures? Herein, monks, a monk comprehends as they really are the four arousings of mindfulness. Even so, monks, is a monk one who is skilled in pastures.

And how, monks, is a monk one who does not milk dry? Herein, monks, when a householder with faith invites a monk to take the requisites of robe-material, almsfood, lodgings and medicines for the sick, he knows moderation in accepting such. Even so, monks, is a monk one who does not milk dry.

And how, monks, is a monk one who pays special respect to the monks who are elders, gone forth many a day, the sires and leaders of the Order? Herein, monks, a monk makes friendliness as to acts of body rise up whether openly or in private for those monks who are elders, gone forth many a day, the sires and leaders of the Order; he makes friendliness as to acts of speech rise up whether openly or in private, he makes friendliness as to acts of thought rise up whether openly or in private. Even so, monks, is a monk one who pays special respect to the monks who are elders, gone forth many a day, the sires and leaders of the Order.

Monks, possessed of these eleven qualities, a monk can become one to reach growth, increase and maturity in this Dhamma and Discipline.

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse on the Cowherd: The Third