'Indeed, the Blessed One [the Buddha] is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the cosmos, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.'

'The Dhamma is well-expounded by the Blessed One, to be seen here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.'

'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.'

— A X.92

[The Buddha speaks:] I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red-lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, and my outer cloak. A white sunshade was held over me day and night to protect me from cold, heat, dust, dirt, and dew.

I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, and retainers in other people's homes are fed meals of lentil soup and broken rice, in my father's home the servants, workers, and retainers were fed wheat, rice, and meat.

Even though I was endowed with such fortune, such total refinement, the thought occurred to me: "When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, and disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, and disgusted on seeing another person who is aged, that would not be fitting for me." As I noticed this, the [typical] young person's intoxication with youth entirely dropped away.

Even though I was endowed with such fortune, such total refinement, the thought occurred to me: "When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, and disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I — who am subject to illness, not beyond illness — were to be horrified, humiliated, and disgusted on seeing another person who is ill, that would not be fitting for me." As I noticed this, the healthy person's intoxication with health entirely dropped away.

Even though I was endowed with such fortune, such total refinement, the thought occurred to me: "When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, and disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I — who am subject to death, not beyond death — were to be horrified, humiliated, and disgusted on seeing another person who is dead, that would not be fitting for me." As I noticed this, the living person's intoxication with life entirely dropped away.

— A III.38

Before my Awakening, when I was still an unawakened Bodhisatta, being subject myself to birth, aging, illness, death, sorrow, and defilement, I sought [happiness in] what was subject to birth, aging, illness, death, sorrow, and defilement. The thought occurred to me: "Why am I, being subject myself to birth... defilement, seeking what is subject to birth... defilement? What if I... were to seek the unborn, unaging, unailing, undying, sorrowless, undefiled, unsurpassed security from bondage: Unbinding."

So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, I shaved off my hair and beard — though my parents wished otherwise and were grieving with tears on their faces — and I put on the ochre robe and went forth from the home life into homelessness.

Having gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to where Alara Kalama was staying and, on arrival, said to him: "I want to practice in this doctrine and discipline."

When this was said, he replied to me, "You may stay here. This doctrine is such that a wise person can soon enter and dwell in his own teacher's knowledge, having realized it for himself through direct knowledge."

I quickly learned the doctrine. As far as mere lip-reciting and repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew and saw — I, along with others.

I thought: "It isn't through mere conviction alone that Alara Kalama declares, 'I have entered and dwell in this Dhamma, having realized it directly for myself.' Certainly he dwells knowing and seeing this Dhamma." So I went to him and said, "To what extent do you declare that you have entered and dwell in this Dhamma?" When this was said, he declared the dimension of nothingness.

I thought: "Not only does Alara Kalama have conviction, persistence, mindfulness, concentration, and discernment. I, too, have conviction, persistence, mindfulness, concentration, and discernment. Suppose I were to endeavor to realize for myself the Dhamma that Alara Kalama declares he has entered and dwells in..." So it was not long before I entered and dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to him and said, "Friend Kalama, is this the extent to which you have entered and dwell in this Dhamma, having realized it for yourself through direct knowledge?"

"Yes..."

"This is the extent to which I, too, have entered and dwell in this Dhamma, having realized it for myself through direct knowledge."

"It is a gain for us, a great gain for us, that we have such a companion in the holy life... As I am, so are you; as you are, so am I. Come friend, let us now lead this community together."

In this way did Alara Kalama, my teacher, place me, his pupil, on the same level with himself and pay me great honor. But the thought occurred to me, "This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of nothingness." So, dissatisfied with that Dhamma, I left.

— M 26

"Now, Aggivessana, these three similes — spontaneous, never before heard — appeared to me. Suppose there were a wet, sappy piece of timber lying in the water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy timber lying in the water?"

"No, Master Gotama..."

"So it is with any brahman or contemplative who does not live withdrawn from sensuality in body and mind, and whose desire, infatuation, urge, thirst, and fever for sensuality is not relinquished and stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving [for Awakening], he is incapable of knowledge, vision, and unexcelled self-awakening...

"Then a second simile — spontaneous, never before heard — appeared to me. Suppose there were a wet, sappy piece of timber lying on land far from water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy timber lying on land?"

"No, Master Gotama..."

"So it is with any brahman or contemplative who lives withdrawn from sensuality in body only, but whose desire, infatuation, urge, thirst, and fever for sensuality is not relinquished and stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving, he is incapable of knowledge, vision, and unexcelled self-awakening...

"Then a third simile — spontaneous, never before heard — appeared to me. Suppose there were a dry, sapless piece of timber lying on land far from water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless timber lying on land?"

"Yes, Master Gotama..."

"So it is with any brahman or contemplative who lives withdrawn from sensuality in body and mind, and whose desire, infatuation, urge, thirst, and fever for sensuality is relinquished and stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving, he is capable of knowledge, vision, and unexcelled self-awakening...

"I thought: 'Suppose that I, clenching my teeth and pressing my tongue against the roof of my mouth, were to beat down, constrain, and crush my mind with my awareness'... So, just as if a strong man, seizing a weaker man by the head or the throat or the shoulders would beat him down, constrain and crush him, in the same way I beat down, constrained, and crushed my mind with my awareness. As I did so, sweat poured from my armpits. But although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused and uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

"I thought: 'Suppose I were to become absorbed in the trance of non-breathing.' So I stopped the in-breaths and out-breaths in my nose and mouth. As I did so, there was a loud roaring of winds coming out my earholes, just like the loud roar of winds coming out of a smith's bellows... So I stopped the in-breaths and out-breaths in my nose and mouth and ears. As I did so, extreme forces sliced through my head, just as if a strong man were slicing my head open with a sharp sword... Extreme pains arose in my head, just as if a strong man were tightening a turban made of tough leather straps around my head... Extreme forces carved up my stomach cavity, just as if a butcher or his apprentice were to carve up the stomach cavity of an ox... There was an extreme burning in my body, just as if two strong men, grabbing a weaker man by the arms, were to roast and broil him over a pit of hot embers. But although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused and uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

"Devas, on seeing me, said, 'Gotama the contemplative is dead.' Other devas said, 'He isn't dead, he's dying.' Others said, 'He's neither dead nor dying, he's an arahant, for this is the way arahants live.'

"I thought: 'Suppose I were to practice going altogether without food.' Then devas came to me and said, 'Dear sir, please don't practice going altogether without food. If you go altogether without food, we'll infuse divine nourishment in through your pores, and you will survive on that.' I thought, 'If I were to claim to be completely fasting while these devas are infusing divine nourishment in through my pores, I would be lying.' So I dismissed them, saying, 'Enough.'

"I thought: 'Suppose I were to take only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup.' So I took only a little food at a time, only handful at a time of bean soup, lentil soup, vetch soup, or pea soup. My body became extremely emaciated. Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems... My backside became like a camel's hoof... My spine stood out like a string of beads... My ribs jutted out like the jutting rafters of an old, run-down barn... The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well... My scalp shriveled and withered like a green bitter gourd, shriveled and withered in the heat and the wind... The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well... If I urinated or defecated, I fell over on my face right there... Simply from my eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair — rotted at its roots — fell from my body as I rubbed...

"I thought: 'Whatever brahmans or contemplatives in the past have felt painful, racking, piercing feelings due to their striving, this is the utmost. None have been greater than this. Whatever brahmans or contemplatives in the future... in the present are feeling painful, racking, piercing feelings due to their striving, this is the utmost. None is greater than this. But with this racking practice of austerities I have not attained any superior human state, any distinction in knowledge or vision worthy of the noble ones. Could there be another path to Awakening?'

"I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — I entered and remained in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. Could that be the path to Awakening?' Then, following on that memory, came the realization: 'That is the path to Awakening... So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure... but it is not easy to achieve that pleasure with a body so extremely emaciated...' So I took some solid food: some rice and porridge. Now five monks had been attending on me, thinking, 'If Gotama, our contemplative, achieves some higher state, he will tell us.' But when they saw me taking some solid food — some rice and porridge — they were disgusted and left me, thinking, 'Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.'

"So when I had taken solid food and regained strength, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered and remained in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thoughts & evaluations, I entered and remained in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance... With the fading of rapture I remained in equanimity, mindful and alert, and physically sensitive of pleasure. I entered and remained in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasant abiding.'... With the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — I entered and remained in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes and details.

"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. I saw — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified and surpassing the human — I saw beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the ending of the mental effluents (asava). I discerned, as it had come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are effluents... This is the origination of effluents... This is the cessation of effluents... This is the way leading to the cessation of effluents.' My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade my mind or remain."

— M 36

Now at that time Subhadda the Wanderer was staying in Kusinara. He heard that 'Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will take place.' Then this thought occurred to him, 'I have heard the elder wanderers, teachers of teachers, saying that only once in a long, long time do Tathagatas — worthy ones, rightly self-awakened — appear in the world. Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will take place. Now there is a doubt that has arisen in me, but I have faith that he could teach me the Dhamma in such a way that I might abandon that doubt.'

So he went to the Mallan Sal Tree grove and, on arrival, said to Ven. Ananda, 'I have heard the elder wanderers, teachers of teachers, saying that only once in a long, long time do Tathagatas — worthy ones, rightly self-awakened — appear in the world. Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will take place. Now there is a doubt that has arisen in me, but I have faith that he could teach me the Dhamma in such a way that I might abandon that doubt. It would be good, Ven. Ananda, if you would let me see him.'

When this was said, Ven. Ananda said to him, 'Enough, friend Subhadda. Do not bother the Blessed One. The Blessed One is tired.'

For a second time... For a third time, Subhadda the Wanderer said to Ven. Ananda, '...It would be good, Ven. Ananda, if you would let me see him.'

For a third time, Ven. Ananda said to him, 'Enough, friend Subhadda. Do not bother the Blessed One. The Blessed One is tired.'

Now, the Blessed One heard the exchange between Ven. Ananda and Subhadda the Wanderer, and so he said to Ven. Ananda, 'Enough, Ananda. Do not stand in his way. Let him see the Tathagata. Whatever he asks me will all be for the sake of knowledge, and not to be bothersome. And whatever I answer when asked, he will quickly understand.'

So Ven. Ananda said to Subhadda the Wanderer, 'Go ahead, friend Subhadda. The Blessed One gives you his leave.'

Then Subhadda went to the Blessed One and exchanged courtesies, and after the exchange of courtesies sat to one side. As he was sitting there, he said to the Blessed One, 'Lord, these brahmans and contemplatives, each with his group, each with his community, each the teacher of his group, an honored leader, well-regarded by people at large — i.e., Purana Kassapa, Makkhali Gosala, Ajita Kesakambalin, Pakudha Kaccayana, Sañjaya Belatthaputta, and the Nigantha Nathaputta: Do they all have direct knowledge as they themselves claim, or do they all not have direct knowledge, or do some of them have direct knowledge and some of them not?'

'Enough, Subhadda. Put this question aside. I will teach you the Dhamma. Listen, and pay close attention. I will speak.'

'Yes, lord,' Subhadda answered, and the Blessed One said, 'In any doctrine and discipline where the noble eightfold path is not found, no contemplative of the first... second... third... fourth order [stream-winner, once-returner, non-returner, arahant ] is found. But in any doctrine and discipline where the noble eightfold path is found, contemplatives of the first... second... third... fourth order are found. The noble eightfold path is found in this doctrine and discipline, and right here there are contemplatives of the first... second... third... fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of arahants.

And no contemplative of the second... third... fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of arahants.'

Then Subhadda the Wanderer said, 'Magnificent, lord, magnificent! In many ways has the Blessed One made the Dhamma clear — just as if one were to place upright what has been overturned, to reveal what has been hidden, to point out the way to one who is lost, or to set out a lamp in the darkness so that those with eyes might see forms. I go to the Blessed One for refuge, and to the Dhamma and to the community of monks. Let me obtain the going forth in the Blessed One's presence, let me obtain admission.'

'Anyone, Subhadda, who has previously belonged to another sect and who desires the going forth and admission in this doctrine and discipline must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the going forth and admit him to the monk's state. But I know distinctions among individuals in this matter.'

'Lord, if that is so, I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth and admit me to the monk's state.'

Then the Blessed One said to Ven. Ananda, 'Very well then, Ananda, give Subhadda the going forth.'

'Yes, lord,' Ananda answered.

Then Subhadda said to Ven. Ananda, 'It is a gain for you, Ananda, a great gain, that you have been anointed here in the Teacher's presence with the pupil's anointing.'

Then Subhadda the Wanderer received the going forth and the admission in the Blessed One's presence. And not long after his admission — dwelling alone, secluded, heedful, ardent, and resolute — he in no long time reached and remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now. He knew: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' And thus Ven. Subhadda became another one of the arahants, the last of the Blessed One's face-to-face disciples...

Then the Blessed One addressed the monks, 'I exhort you, monks: All processes are subject to decay. Bring about completion by being heedful.' Those were the Tathagata's last words.

Then the Blessed One entered the first jhana. Emerging from that he entered the second. Emerging from that, he entered the third... the fourth... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness... the dimension of neither perception nor non-perception... the cessation of perception and feeling.

Then Ven. Ananda said to Ven. Anuruddha, "The Blessed One, sir, has entered total Unbinding."

"No, friend, the Blessed One has not entered total Unbinding. He has attained the cessation of perception and feeling."

Then emerging from the cessation of perception and feeling, the Blessed One entered the dimension of neither perception nor non-perception... the dimension of nothingness... the dimension of the infinitude of consciousness... the dimension of the infinitude of space... the fourth jhana... the third... the second... the first jhana. Emerging from the first jhana he entered the second... the third... the fourth jhana. Emerging from the fourth jhana, he entered total Unbinding in the interim...

When the Blessed One had attained total Unbinding, Sakka, ruler of the gods, uttered this stanza:

There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?

"I am subject to aging, have not gone beyond aging"...

"I am subject to illness, have not gone beyond illness"...

"I am subject to death, have not gone beyond death"...

"I will grow different, separate from all that is dear and appealing to me"...

"I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir"...

These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.

Now, based on what line of reasoning should one often reflect... that "I am subject to aging, have not gone beyond aging"? There are beings who are intoxicated with a [typical] youth's intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that youth's intoxication with youth will either be entirely abandoned or grow weaker...

Now, based on what line of reasoning should one often reflect... that "I am subject to illness, have not gone beyond illness"? There are beings who are intoxicated with a [typical] healthy person's intoxication with health. Because of that intoxication with health, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that healthy person's intoxication with health will either be entirely abandoned or grow weaker...

Now, based on what line of reasoning should one often reflect... that "I am subject to death, have not gone beyond death"? There are beings who are intoxicated with a [typical] living person's intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that living person's intoxication with life will either be entirely abandoned or grow weaker...

Now, based on what line of reasoning should one often reflect... that "I will grow different, separate from all that is dear and appealing to me"? There are beings who feel desire and passion for the things they find dear and appealing. Because of that passion, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that desire and passion for the things they find dear and appealing will either be entirely abandoned or grow weaker...

Now, based on what line of reasoning should one often reflect... that "I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir"? There are beings who conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that bad conduct in body, speech, and mind will either be entirely abandoned or grow weaker...

Now, a noble disciple considers this: "I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to aging, have not gone beyond aging." When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the latent tendencies destroyed. (Similarly with each of the other contemplations.)

— A V.57

I do not see any one quality by which unarisen skillful qualities arise, and arisen unskillful qualities subside, like friendship with admirable people. When a person is friends with admirable people, unarisen skillful qualities arise, and arisen unskillful qualities subside.

— A I.72

Now what, TigerPaw (Byagghapajja), is friendship with admirable people? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction [in the principle of kamma] in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called friendship with admirable people.

— A VIII.54

A female noble disciple who grows in terms of these five types of growth grows in the noble growth, grasps hold of what is essential, what is excellent in the body. Which five? She grows in terms of conviction, in terms of virtue, in terms of learning, in terms of generosity, in terms of discernment. Growing in terms of these five types of growth, the female noble disciple grows in the noble growth, grasps hold of what is essential, what is excellent in the body.

'Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.' Thus it has been said. Why was it said?

Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, and intellect.

And what is the cause by which kamma comes into play? Contact...

And what is the diversity in kamma? There is kamma to be experienced in purgatory, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the celestial worlds...

And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here and now, that which arises later [in this lifetime], and that which arises following that...

And what is the cessation of kamma? From the cessation of contact is the cessation of kamma...

And what is the way leading to the cessation of kamma? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Now when a noble disciple discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, and the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.

— A VI.63

The Buddha: What do you think, Rahula: What is a mirror for?

Rahula: For reflection, sir.

The Buddha: In the same way, Rahula, bodily acts, verbal acts, and mental acts are to be done with repeated reflection.

Whenever you want to perform a bodily act, you should reflect on it: 'This bodily act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily act with painful consequences, painful results, then any bodily act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily act with happy consequences, happy results, then any bodily act of that sort is fit for you to do.

(Similarly with verbal acts and mental acts.)

While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both... you should give it up. But if on reflection you know that it is not... you may continue with it.

(Similarly with verbal acts and mental acts.)

Having performed a bodily act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily act with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.

(Similarly with verbal acts.)

Having performed a mental act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental act with painful consequences, painful results, then you should feel horrified, humiliated, and disgusted with it. Feeling horrified... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful mental act with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.

Rahula, all the brahmans and contemplatives in the course of the past who purified their bodily acts, verbal acts, and mental acts, did it through repeated reflection on their bodily acts, verbal acts, and mental acts in just this way.

All the brahmans and contemplatives in the course of the future... All the brahmans and contemplatives at present who purify their bodily acts, verbal acts, and mental acts, do it through repeated reflection on their bodily acts, verbal acts, and mental acts in just this way.

Therefore, Rahula, you should train yourself: 'I will purify my bodily acts through repeated reflection. I will purify my verbal acts through repeated reflection. I will purify my mental acts through repeated reflection.' Thus you should train yourself.

That is what the Blessed One said. Pleased, Ven. Rahula delighted in the Blessed One's words.

— M 61

These five things are welcome, agreeable, pleasant, and hard to obtain in the world. Which five? Long life... beauty... pleasure... status... rebirth in heaven... Now, I tell you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It is not fitting for the noble disciple who desires long life to pray for it or to delight in doing so. Instead, the noble disciple who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life, either human or divine. (Similarly with beauty, pleasure, status, and rebirth in heaven.)

— A V.43

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One. On approaching, having bowed down to the Blessed One, she stood to one side. As she was standing there, she addressed him with a verse.

"Not consorting with fools,
consorting with the wise,
homage to those deserving of homage:
	This is the highest protective charm.

Living in a civilized land,
having made merit in the past,
directing oneself rightly:
	This is the highest protective charm.

Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
	This is the highest protective charm.

Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
	This is the highest protective charm.

Giving, living in rectitude,
assistance to one's relatives,
deeds that are blameless:
	This is the highest protective charm.

Avoiding, abstaining from evil;
refraining from intoxicants,
being heedful of the qualities of the mind:
	This is the highest protective charm.

Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
	This is the highest protective charm.

Patience, compliance,
seeing contemplatives,
discussing the Dhamma on timely occasions:
	This is the highest protective charm.

Austerity, celibacy,
seeing the Noble Truths,
realizing Unbinding:
	This is the highest protective charm.

A mind that, when touched
by the ways of the world,
is unshaken, sorrowless, dustless, secure:
		This is the highest protective charm.

Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
	This is their highest protective charm."

These are the five rewards of generosity: One is dear and appealing to people at large, one is admired by good people, one's good name is spread about, one does not stray from the rightful duties of the householder, and with the break-up of the body at death, one reappears in a good destination, in the heavenly worlds.

— A V.35

If beings knew, as I know, the results of giving and sharing, they would not eat without having given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. But because beings do not know, as I know, the results of giving and sharing, they eat without having given. The stain of miserliness overcomes their minds.

— Iti 26

Now on that occasion Princess Sumana — with an entourage of 500 ladies-in-waiting riding on 500 carriages — went to where the Buddha was staying. On arrival, having bowed down, she sat to one side. As she was sitting there, she said to the Blessed One, "Suppose there were two disciples of the Blessed One, equal in conviction, virtue, and discernment, but one was a giver of alms and the other was not. At the break-up of the body, after death, they would reappear in a good destination, in the heavenly world. Having become devas, would there be any distinction, any difference between the two?"

"Yes, there would," said the Blessed One. "The one who was a giver of alms, on becoming a deva, would surpass the other in five areas: in divine life span, divine beauty, divine pleasure, divine status, and divine power..."

"And if they were to fall from there and reappear in this world: Having become human beings, would there be any distinction, any difference between the two?"

"Yes, there would," said the Blessed One. "The one who was a giver of alms, on becoming a human being, would surpass the other in five areas: in human life span, human beauty, human pleasure, human status, and human power..."

"And if they were to go forth from home into the homeless life of a monk: Having gone forth, would there be any distinction, any difference between the two?"

"Yes, there would," said the Blessed One. "The one who was a giver of alms, on going forth, would surpass the other in five areas: He would often be asked to make use of robes; it would be rare that he wouldn't be asked. He would often be asked to take food... to make use of shelter... to make use of medicine; it would be rare that he wouldn't be asked. His companions in the holy life would often treat him with pleasing actions... pleasing words... pleasing thoughts... and present him with pleasing gifts, and rarely with unpleasing..."

"And if both were to attain arahantship, would there be any distinction, any difference between their attainments of arahantship?"

"In that case, I tell you that there would be no difference between the two as to their release."

"It is awesome, lord, and astounding. Just this is reason enough to give alms, to make merit, in that it benefits one as a deva, as a human being, and as a monk."

A V.31

There are these five gifts, five great gifts — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives and brahmans. Which five?

There is the case where a noble disciple, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression...

Abandoning taking what is not given (stealing), he abstains from taking what is not given...

Abandoning illicit sex, he abstains from illicit sex...

Abandoning lying, he abstains from lying...

Abandoning the use of intoxicants, he abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression... This is the fifth gift, the fifth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives and brahmans.

— A VIII.39

Cleansing with regard to the body, Cunda, is threefold; cleansing with regard to speech is fourfold; and cleansing with regard to the mind, threefold. And how is cleansing with regard to the body threefold? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take the ungiven property of another, whether in a village or in the wilderness, with thievish intent. Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how cleansing with regard to the body is threefold.

And how is cleansing with regard to speech fourfold? There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a court proceeding], if he is asked as a witness, 'Come and tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning divisive speech, he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large. Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This is how cleansing with regard to speech is fourfold.

And how is cleansing with regard to the mind threefold? There is the case where a certain person is not covetous. He does not covet the property of another, thinking, "O, if only what belongs to another were mine!" He is not malevolent at heart or destructive in his resolves. He thinks, "May these beings — free from animosity, free from oppression, and free from trouble — look after themselves with ease." He has right views and an unperverted outlook. He believes, "There is what is given, what is offered, what is sacrificed. There are fruits and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are brahmans and contemplatives who, living rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves." This is how cleansing with regard to the mind is threefold.

— A X.176

There are these five benefits in being virtuous, in being consummate in virtue. Which five? There is the case where a virtuous person, consummate in virtue, through not being heedless in his affairs amasses a great quantity of wealth... His good name is spread about... When approaching an assembly of nobles, brahmans, householders, or contemplatives, he does so unabashed and with assurance... He dies without becoming delirious... With the break-up of the body, after death, he reappears in a good destination, in the heavenly world. These are the five benefits in being virtuous, in being consummate in virtue.

— D 16

The Buddha: "Suppose that a Universal Monarch possessed the seven treasures [the treasure of a divine wheel, the treasure of an ideal jewel, the treasure of an ideal elephant, the treasure of an ideal horse, the treasure of an ideal wife, the treasure of an ideal steward, and the treasure of an ideal counselor] and the four forms of prowess [he is surpassingly attractive, he has a surpassingly long life, he is surpassingly free from illness, and he loves his subjects and is loved by them]. Now what do you think? Would he... experience pleasure and joy?"

The monks: "Yes, lord."

Then, taking a small stone, the size of his hand, the Blessed One said, "What do you think? Which is larger, this small stone that I have taken, the size of my hand, or the Himalayas, king of mountains?"

"It is minuscule, the small stone... It does not count beside the Himalayas, the king of mountains. It is not even a small fraction. There is no comparison."

"In the same way, the pleasure and joy that the Universal Monarch experiences on account of his seven treasures and four forms of prowess do not count beside the pleasures of heaven. They are not even a small fraction. There is no comparison."

— M 129

Now what is the allure of sensuality? There are, monks, these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the nose... Flavors cognizable via the tongue... Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Now whatever pleasure or joy arises in dependence on these five strings of sensuality, that is the allure of sensuality.

And what is the drawback of sensuality? There is the case where, on account of the occupation by which a clansman makes a living — whether checking or accounting or calculating or plowing or trading or cattle tending or archery or as a king's man, or whatever the occupation may be — he faces cold; he faces heat; being harassed by mosquitoes, flies, wind, sun, and creeping things; dying from hunger and thirst.

Now this drawback in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

If the clansman gains no wealth while thus working and striving and making effort, he sorrows, grieves and laments, beats his breast, becomes distraught: 'My work is in vain, my efforts are fruitless!' Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason...

If the clansman gains wealth while thus working and striving and making effort, he experiences pain and distress in protecting it: 'How shall neither kings nor thieves make off with my property, nor fire burn it, nor water sweep it away nor hateful heirs make off with it?' And as he thus guards and watches over his property, kings or thieves make off with it, or fire burns it, or water sweeps it away, or hateful heirs make off with it. And he sorrows, grieves and laments, beats his breast, becomes distraught: 'What was mine is no more!' Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason...

Furthermore, it is with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that kings quarrel with kings, nobles with nobles, brahmans with brahmans, householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, sister with sister, brother with sister, sister with brother, friend with friend. And then in their quarrels, brawls, and disputes, they attack one another with fists or with clods or with sticks or with knives, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason...

Furthermore, it is with sensuality for the reason, sensuality for the source... that (men), taking swords and shields and buckling on bows and quivers, charge into battle massed in double array while arrows and spears are flying and swords are flashing; and there they are wounded by arrows and spears, and their heads are cut off by swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason...

Furthermore, it is with sensuality for the reason, sensuality for the source... that (men), taking swords and shields and buckling on bows and quivers, charge slippery bastions while arrows and spears are flying and swords are flashing; and there they are splashed with boiling cow dung and crushed under heavy weights, and their heads are cut off by swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

And what is the emancipation from sensuality? Whatever is the subduing of passion and desire, the abandoning of passion and desire for sensuality, that is the emancipation from sensuality.

— M 13

Which do you think is greater: the tears you have shed while transmigrating and wandering this long time — crying and weeping from being joined with what is displeasing, from being separated from what is pleasing — or the water in the four great oceans?... This is the greater: The tears you have shed... Why is that? From an inconceivable beginning comes transmigration. A beginning point is not evident, although beings hindered by ignorance and fettered by craving are transmigrating and wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — long enough to become disenchanted with all conditioned things, enough to become dispassionate, enough to be released.

— S XV.3

Janussonin: I hold that there is no one who, subject to death, is not afraid or in terror of death.

The Buddha: There are those who, subject to death, are afraid and in terror of death. And there are those who, subject to death, are not afraid or in terror of death.

And who is the person who, subject to death, is afraid and in terror of death? There is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, and craving for sensuality. When he comes down with a serious disease, the thought occurs to him, "O, those beloved sensual pleasures will be taken from me, and I will be taken from them!" He grieves and is tormented, weeps, beats his breast, and grows delirious...

Furthermore, there is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, and craving for the body. When he is touched by a serious disease, the thought occurs to him, "O, my beloved body will be taken from me, and I will be taken from my body!" He grieves and is tormented, weeps, beats his breast, and grows delirious...

Furthermore, there is the case of the person who has not done what is good, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, and cruel. When he comes down with a serious disease, the thought occurs to him, "...After death I am headed for the destination of those who have done what is evil, savage, and cruel." He grieves and is tormented, weeps, beats his breast, and grows delirious...

Furthermore, there is the case of the person in doubt and perplexity, who has not arrived at certainty with regard to the True Dhamma. When he comes down with a serious disease, the thought occurs to him, "How doubtful and perplexed I am! I have not arrived at any certainty with regard to the True Dhamma!" He grieves and is tormented, weeps, beats his breast, and grows delirious. This is another person who, subject to death, is afraid and in terror of death.

And who is the person who is not afraid or in terror of death? There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for sensuality... who has abandoned passion, desire, fondness, thirst, fever, and craving for the body... who has done what is good, what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel... who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. When he comes down with a serious disease... he does not grieve, is not tormented, does not weep or beat his breast or grow delirious. This is another person who, subject to death, is not afraid or in terror of death.

— A IV.184

Now at that time, Ven. Bhaddiya Kaligodha, on going to a forest, to the foot of a tree, or to an empty dwelling, would repeatedly exclaim, "What bliss! What bliss!" Many monks heard him... repeatedly exclaim, "What bliss! What bliss!" and on hearing him, the thought occurred to them, "There's no doubt but that Ven. Bhaddiya Kaligodha is not enjoying the holy life, for when he was a householder he enjoyed royal pleasures, so that now, on recollecting them, he is exclaiming, "What bliss! What bliss!" They went to the Blessed One... and told him... and he told a certain monk, "Come, monk. In my name, call Bhaddiya, saying, "The Teacher calls you, my friend."

"Yes, lord," the monk answered...

Then Ven. Bhaddiya went to where the Blessed One was staying and, on arrival, having bowed down, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Bhaddiya that, on going to a forest, to the foot of a tree, or to an empty dwelling, you repeatedly exclaim, "What bliss! What bliss!"

"Yes, lord."

"What do you have in mind that you repeatedly exclaim, "What bliss! What bliss!"

"Before, when I was a householder, maintaining my reign, I had guards posted within and without the royal apartments, within and without the city, within and without the countryside. But even though I was thus guarded, thus protected, I dwelled in fear — agitated, distrustful, and afraid. But now, on going alone to a forest, to the foot of a tree, or to an empty dwelling, I dwell without fear, unagitated, confident, and unafraid — unconcerned, unruffled, my wants satisfied, with my mind like a wild deer. This is what I have in mind that I repeatedly exclaim, "What bliss! What bliss!"

— Ud 2.10

Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, and despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five aggregates for sustenance are stressful.

And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion and delight, relishing now here and now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.

And this, monks, is the noble truth of the cessation of stress: the remainderless fading and cessation, renunciation, relinquishment, release and letting go of that very craving.

And this, monks, is the noble truth of the way leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of stress'...'This noble truth of stress is to be comprehended'...'This noble truth of stress has been comprehended'...

'This is the noble truth of the origination of stress'...'This noble truth of the origination of stress is to be abandoned'...'This noble truth of the origination of stress has been abandoned'...

'This is the noble truth of the cessation of stress'...'This noble truth of the cessation of stress is to be directly experienced'...'This noble truth of the cessation of stress has been directly experienced'...

'This is the noble truth of the way leading to the cessation of stress'...'This noble truth of the way leading to the cessation of stress is to be developed'...'This noble truth of the way leading to the cessation of stress has been developed.'

And, monks, as long as this knowledge and vision of mine — with its three rounds and twelve permutations concerning these four noble truths as they actually are — was not pure, I did not claim to have directly awakened to the unexcelled right self-awakening... But as soon as this knowledge and vision of mine — with its three rounds and twelve permutations concerning these four noble truths as they actually are — was truly pure, then did I claim to have directly awakened to the unexcelled right self-awakening... The knowledge and vision arose in me: 'Unshakable is my release. This is the last birth. There is now no further becoming.'

— S LVI.11

I have heard that on one occasion the Blessed One was staying at Varanasi, in the Game Refuge at Isipatana. There he addressed the group of five monks:

'Physical form, monks, is not the self. If physical form were the self, this physical form (body) would not lend itself to dis-ease. One could get physical form to be like this and not be like that. But precisely because physical form is not the self, it lends itself to dis-ease. And one cannot get physical form to be like this and not be like that.

'Feeling is not the self... Perception is not the self... Mental fabrications are not the self...

'Consciousness is not the self. If consciousness were the self, this consciousness would not lend itself to dis-ease. One could get consciousness to be like this and not be like that. But precisely because consciousness is not the self, it lends itself to dis-ease. And one cannot get consciousness to be like this and not be like that.

'What do you think, monks — Is physical form constant or inconstant?' — 'Inconstant, Lord.' — 'And whatever is inconstant: Is it easeful or stressful?' — 'Stressful, Lord.' — 'And is it right to assume with regard to whatever is inconstant, stressful, subject to change, that "This is mine. This is my self. This is what I am"?' — 'No, Lord.'

'...Is feeling constant or inconstant?... Is perception constant or inconstant?... Are mental fabrications constant or inconstant?...

'Is consciousness constant or inconstant?' — 'Inconstant, Lord.' — 'And whatever is inconstant: Is it easeful or stressful?' — 'Stressful, Lord.' — 'And is it right to assume with regard to whatever is inconstant, stressful, subject to change, that "This is mine. This is my self. This is what I am"?' — 'No, Lord.'

'Thus, monks, any physical form whatsoever — past, future, or present; internal or external; blatant or subtle, common or sublime, far or near: every physical form — is to be seen as it actually is with right discernment as: "This is not mine. This is not my self. This is not what I am."

'Any feeling whatsoever... Any perception whatsoever... Any mental fabrications whatsoever...

'Any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle, common or sublime, far or near: every consciousness — is to be seen as it actually is with right discernment as: "This is not mine. This is not my self. This is not what I am."

'Seeing thus, the instructed noble disciple grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, and disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he is released. With release, there is the knowledge, "Released." He discerns that "Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world."'

That is what the Blessed One said. Glad at heart, the group of five monks delighted at his words. And while this explanation was being given, the hearts of the group of five monks, through not clinging (not being sustained), were released from the mental fermentations.

— S XXII.59

And what is the noble method that is rightly seen and rightly ferreted out by discernment? There is the case where a noble disciple notices:

When this is, that is.
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.

In other words:

From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-and-form.
From name-and-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering.

Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-and-form. From the cessation of name-and-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of stress and suffering.

This is the noble method that is rightly seen and rightly ferreted out by discernment.

— A X.92

Stress and suffering have birth as their prerequisite,
conviction has stress and suffering as its prerequisite,
joy has conviction as its prerequisite,
rapture has joy as its prerequisite,
serenity has rapture as its prerequisite,
pleasure has serenity as its prerequisite,
concentration has pleasure as its prerequisite,
knowledge and vision of things as they actually are present has concentration as its prerequisite,
disenchantment has knowledge and vision of things as they actually are present as its prerequisite,
dispassion has disenchantment as its prerequisite,
release has dispassion as its prerequisite,
knowledge of ending has release as its prerequisite.

— S XII.23

Monks, what is the noble eightfold path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view.

And what is right resolve? Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve.

And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.

And what is right action? Abstaining from taking life, from stealing, and from unchastity. This is called right action.

And what is right livelihood? There is the case where a noble disciple, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.

And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen...(and) for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen: This is called right effort.

And what is right mindfulness? There is the case where a monk remains focused on the body in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves... the mind in and of itself... mental qualities in and of themselves — ardent, alert, and mindful — putting aside greed and distress with reference to the world. This is called right mindfulness.

And what is right concentration? There is the case where a monk... enters and remains in the first jhana... the second jhana... the third jhana... the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is called right concentration.

— S XLV.8

Then Anathapindika the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, the wanderers said to him, 'Tell us, householder, what views Gotama the contemplative has.'

'Venerable sirs, I don't know entirely what views the Blessed One has.'

'Well, well. So you don't know entirely what views Gotama the contemplative has. Then tell us what views the monks have.'

'I don't even know entirely what views the monks have.'

'So you don't know entirely what views Gotama the contemplative has or even that the monks have. Then tell us what views you have.'

'It wouldn't be difficult for me to expound to you what views I have. But please let the venerable ones expound each in line with his position, and then it won't be difficult for me to expound to you what views I have.'

When this had been said, one of the wanderers said to Anathapindika the householder, 'The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have.'

Another wanderer said to Anathapindika, 'The cosmos is not eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have.'

Another wanderer said, 'The cosmos is finite...'...'The cosmos is infinite...'...'The soul and the body are the same...'...'The soul is one thing and the body another...'...'After death a Tathagata exists...'...'After death a Tathagata does not exist...'...'After death a Tathagata both does and does not exist...'...'After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless. This is the sort of view I have.'

When this had been said, Anathapindika the householder said to the wanderers, 'As for the venerable one who says, "The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have," his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently originated. Whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress.' (Similarly for the other positions.)

When this had been said, the wanderers said to Anathapindika the householder, 'We have each and every one expounded to you in line with our own positions. Now tell us what views you have.'

'Whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. This is the sort of view I have.'

'So, householder, whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. You thus adhere to that very stress, submit yourself to that very stress.'

'Venerable sirs, whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. Having seen this well with right discernment as it actually is present, I also discern the higher escape from it as it actually is present.'

When this had been said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Anathapindika the householder, perceiving that the wanderers were silent, abashed... at a loss for words, got up and left.

— A X.93

There is the case where an uninstructed, run-of-the-mill person... does not discern what ideas are fit for attention, or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention, and attends instead to ideas unfit for attention... This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'

As this person attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true and established, or the view I have no self ... or the view It is by means of self that I perceive self ... or the view It is by means of self that I perceive not-self ... or the view It is by means of not-self that I perceive self arises in him as true and established, or else he has a view like this: This very self of mine — the knower that is sensitive here and there to the ripening of good and bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. He is not freed from stress, I say.

The well-taught noble disciple... discerns what ideas are fit for attention, and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention, and attends instead to ideas fit for attention... He attends appropriately, This is stress... This is the origin of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts and practices.

— M 2

Kaccayana: 'Lord, "Right view, right view," it is said. To what extent is there right view?'

The Buddha: 'By and large, Kaccayana, this cosmos is supported by (takes as its object) a polarity, that of existence and non-existence. But when one sees the origination of the cosmos as it actually is with right discernment, "non-existence" with reference to the cosmos does not occur to one. When one sees the cessation of the cosmos as it actually is with right discernment, "existence" with reference to the cosmos does not occur to one.

'By and large, Kaccayana, this cosmos is in bondage to attachments, clingings (sustenances), and biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, and latent tendencies; nor is he resolved on "my self." He has no uncertainty or doubt that, when there is arising, only stress is arising; and that when there is passing away, stress is passing away. In this, one's knowledge is independent of others. It is to this extent, Kaccayana, that there is right view.'

— S XII.15

Visakha: Now what is concentration, what qualities are its themes, what qualities are its requisites, and what is its development?

Sister Dhammadinna: Singleness of mind is concentration; the four frames of reference [ = the objects of right mindfulness] are its themes; the four right exertions [ = right effort] are its requisites; and any cultivation, development, and pursuit of these qualities is its development.

— M 44

Mindfulness of in-and-out breathing, when developed and pursued, brings the four frames of reference to their culmination. The four frames of reference, when developed and pursued, bring the seven factors for Awakening to their culmination. The seven factors for Awakening, when developed and pursued, bring clear knowing and release to their culmination.

Now how is mindfulness of in-and-out breathing developed and pursuedso as to bring the four frames of reference to their culmination?

There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

"(1) Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' (2) Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' (3) He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' (4) He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

(5) He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. (6) He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. (7) He trains himself to breathe in sensitive to mental fabrication, and to breathe out sensitive to mental fabrication. (8) He trains himself to breathe in calming mental fabrication, and to breathe out calming mental fabrication.

(9) He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. (10) He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. (11) He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. (12) He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.

(13) He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. (14) He trains himself to breathe in focusing on dispassion (literally, fading), and to breathe out focusing on dispassion. (15) He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. (16) He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment.

Now, on whatever occasion a monk breathing in long discerns that he is breathing in long; or breathing out long, discerns that he is breathing out long; or breathing in short, discerns that he is breathing in short; or breathing out short, discerns that he is breathing out short; trains himself to breathe in... and... out sensitive to the entire body; trains himself to breathe in... and... out calming bodily fabrication: On that occasion the monk remains focused on the body in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world. I tell you, monks, that this — the in-and-out breath — is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world.

On whatever occasion a monk trains himself to breathe in... and... out sensitive to rapture; trains himself to breathe in... and... out sensitive to pleasure; trains himself to breathe in... and... out sensitive to mental fabrication; trains himself to breathe in... and... out calming mental fabrication: On that occasion the monk remains focused on feelings in and of themselves — ardent, alert, and mindful — putting aside greed and distress with reference to the world. I tell you, monks, that this — close attention to in-and-out breaths — is classed as a feeling among feelings, which is why the monk on that occasion remains focused on feelings in and of themselves — ardent, alert, and mindful — putting aside greed and distress with reference to the world.

On whatever occasion a monk trains himself to breathe in... and... out sensitive to the mind; trains himself to breathe in... and... out satisfying the mind; trains himself to breathe in... and... out steadying the mind; trains himself to breathe in... and... out releasing the mind: On that occasion the monk remains focused on the mind in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world. I don't say that there is mindfulness of in-and-out breathing in one of confused mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world.

On whatever occasion a monk trains himself to breathe in... and... out focusing on inconstancy; trains himself to breathe in... and... out focusing on dispassion; trains himself to breathe in... and... out focusing on cessation; trains himself to breathe in... and... out focusing on relinquishment: On that occasion the monk remains focused on mental qualities in and of themselves — ardent, alert, and mindful — putting aside greed and distress with reference to the world. He who sees clearly with discernment the abandoning of greed and distress is one who oversees with equanimity, which is why the monk on that occasion remains focused on mental qualities in and of themselves — ardent, alert, and mindful — putting aside greed and distress with reference to the world.

This is how mindfulness of in-and-out breathing is developed and pursued so as to bring the four frames of reference to their culmination.

And how are the four frames of reference developed and pursued so as to bring the seven factors for Awakening to their culmination?

(1) On whatever occasion the monk remains focused on the body in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world, on that occasion his mindfulness is steady and without lapse. When his mindfulness is steady and without lapse, then mindfulness as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(2) Remaining mindful in this way, he examines, analyzes, and comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, and coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(3) In one who examines, analyzes, and comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, and comes to a comprehension of that quality with discernment, then persistence as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(4) In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(5) For one who is enraptured, the body grows calm and the mind grows calm. When the body and mind of an enraptured monk grow calm, then serenity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(6) For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(7) He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(Similarly with the other three frames of reference: feelings, mind, and mental qualities.)

This is how the four frames of reference are developed and pursued so as to bring the seven factors for Awakening to their culmination.

And how are the seven factors for Awakening developed and pursued so as to bring clear knowing and release to their culmination? There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in relinquishment. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in relinquishment.

This is how the seven factors for Awakening are developed and pursued so as to bring clear knowing and release to their culmination.

— M 118

[On attaining the fourth level of jhana] there remains only equanimity: pure and bright, pliant, malleable and luminous. Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in the crucible. He would blow on it periodically, sprinkle water on it periodically, examine it periodically, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable and luminous. Then whatever sort of ornament he had in mind — whether a belt, an earring, a necklace, or a gold chain — it would serve his purpose. In the same way, there remains only equanimity: pure and bright, pliant, malleable, and luminous. He (the meditator) discerns that 'If I were to direct equanimity as pure and bright as this toward the dimension of the infinitude of space, I would develop the mind along those lines, and thus this equanimity of mine — thus supported, thus sustained — would last for a long time. (Similarly with the dimensions of the infinitude of consciousness, nothingness, and neither perception nor non-perception.)'

He discerns that 'If I were to direct equanimity as pure and bright as this toward the dimension of the infinitude of space and to develop the mind along those lines, that would be fabricated. (Similarly with the dimensions of the infinitude of consciousness, nothingness, and neither perception nor non-perception.)' He neither fabricates nor wills for the sake of becoming or un-becoming. This being the case, he is not sustained by anything in the world (does not cling to anything in the world). Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

— M 140

There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support (mental object). This, just this, is the end of stress.

— Ud 8.1

Aggivessana Vacchagotta: 'But, Venerable Gotama the monk whose mind is thus released: Where does he reappear?'

Buddha: '"Reappear," Vaccha, doesn't apply.'

'In that case, Venerable Gotama, he does not reappear.'

'"Does not reappear," Vaccha, doesn't apply.'

'...both does and does not reappear.'

'...doesn't apply.'

'...Neither does nor does not reappear.'

'...doesn't apply.'...

'At this point, Venerable Gotama, I am befuddled; at this point, confused. The modicum of clarity coming to me from your earlier conversation is now obscured.'

'Of course you're befuddled, Vaccha. Of course you're confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other satisfactions, other aims, other teachers, it is difficult to know. That being the case, I will now put some questions to you. Answer as you see fit. What do you think, Vaccha: If a fire were burning in front of you, would you know that, "This fire is burning in front of me"?'

'...yes...'

'And suppose someone were to ask you, Vaccha, "This fire burning in front of you, dependent on what is it burning?" Thus asked, how would you reply?'

'...I would reply, "This fire burning in front of me is burning dependent on grass and timber as its sustenance."'

'If the fire burning in front of you were to go out, would you know that, "This fire burning in front of me has gone out"?'

'...yes...'

'And suppose someone were to ask you, "This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?" Thus asked, how would you reply?'

'That doesn't apply, Venerable Gotama. Any fire burning dependent on a sustenance of grass and timber, being unnourished — from having consumed that sustenance and not being offered any other — is classified simply as "out."'

'Even so, Vaccha, any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, Vaccha, the Tathagata is deep, boundless, hard-to-fathom, like the sea. "Reappears" does not apply. "Does not reappear" does not apply. "Both does and does not reappear" does not apply. "Neither reappears nor does not reappear" does not apply.

'Any feeling... Any perception... Any mental fabrication...

'Any [act of] consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned... Freed from the classification of consciousness, Vaccha, the Tathagata is deep, boundless, hard-to-fathom, like the sea.'

— M 72

There is the case where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.

A householder or householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. Suppose I were to go forth?'

So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness.

When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness and presence of mind, and is content...

Now, how does a monk guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. (Similarly with the ear, nose, tongue, body, and intellect.)

And how is a monk possessed of mindfulness and alertness? When going forward and returning, he acts with alertness. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe, and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness.

And how is a monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along.

He seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore. He purifies his mind from greed, ill will, sloth and torpor, restlessness and anxiety, and uncertainty. As long as these five hindrances are not abandoned within him, he regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned within him, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad, enraptured, tranquil, sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.

Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal. This is a reward of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates... this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure. This, too, is a reward of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates... this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. This, too, is a reward of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. This, too, is a reward of the contemplative life, visible here and now, more excellent than the previous ones and more sublime...

With his mind thus concentrated, purified, and bright, he directs it to the knowledge of the ending of the mental fermentations. Just as if there were a pool of water in a mountain glen — clear, limpid, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way, the monk discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentations of sensuality, becoming, and ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' This, too, is a reward of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none.

— D 2

Then Ven. Assaji, arising early in the morning, taking his robe and bowl, entered Rajagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out his arm; his eyes downcast, his every movement consummate. Sariputta the wanderer saw Ven. Assaji going for alms in Rajagaha: gracious... his eyes downcast, his every movement consummate. On seeing him, the thought occurred to him: "Surely, of those in this world who are arahants or have entered the path to arahantship, this is one. What if I were to approach him and question him: 'On whose account have you gone forth? Who is your teacher? Of whose Dhamma do you approve?'"

But then the thought occurred to Sariputta the wanderer: "This is the wrong time to question him. He is going for alms in the town. What if I were to follow behind this monk who has found the path for those who seek it?"

Then Ven. Assaji, having gone for alms in Rajagaha, left, taking the alms he had received. Sariputta the wanderer approached him and, on arrival, having exchanged friendly greetings and courtesies, stood to one side. As he stood there he said, "Your faculties are bright, my friend, your complexion pure and clear. On whose account have you gone forth? Who is your teacher? Of whose Dhamma do you approve?"

"There is, my friend, the Great Contemplative, a son of the Sakyans, gone forth from a Sakyan family. I have gone forth on account of that Blessed One. That Blessed One is my teacher. It is of that Blessed One's Dhamma that I approve."

"But what is your teacher's teaching? What does he proclaim?"

"I am new, my friend, not long gone forth, only recently come to this doctrine and discipline. I cannot explain the doctrine in detail, but I can give you the gist in brief."

Then Sariputta the wanderer spoke thus to the Ven. Assaji:

Then Ven. Assaji gave this Dhamma exposition to Sariputta the Wanderer:

Then to Sariputta the Wanderer, as he heard this Dhamma exposition, there arose the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

— Mv 1.23.5

Then Mahapajapati Gotami [the first nun, and the Buddha's foster mother] approached the Blessed One and on arrival, having bowed down, stood to one side. As she was standing there, she said, "It would be good if the Blessed One would teach me the Dhamma in brief so that I, having heard the Dhamma, might dwell alone, secluded, heedful, ardent, and resolute."

"...Gotami, the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered and not to being fettered; to self-effacement and not to self-aggrandizement; to modesty and not to ambition; to contentment and not to discontent; to seclusion and not to entanglement; to the arousing of persistence and not to laziness; to being unburdensome and not to being burdensome': You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

[According to the commentaries, Mahapajapati Gotami gained arahantship soon after receiving this instruction.]

— Cv X 5

Punna: "Lord, I am going to live in the Sunaparanta country."

The Buddha: "Punna, the Sunaparanta people are fierce. They are rough. If they insult and ridicule you, what will you think?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with their hands.' That is what I will think..."

"But if they hit you with their hands...?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a clod'..."

"But if they hit you with a clod...?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a stick'..."

"But if they hit you with a stick...?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a knife'..."

"But if they hit you with a knife...?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't take my life with a sharp knife'..."

"But if they take your life with a sharp knife...?"

"...I will think, 'There are disciples of the Blessed One who — horrified, humiliated, and disgusted by the body and by life — have sought for an assassin, but here I have met my assassin without searching for him.' That is what I will think..."

"Good, Punna, very good. Possessing such calm and self-control you are fit to dwell among the Sunaparantans. Now it is time to do as you see fit."

Then Ven. Punna, delighting and rejoicing in the Blessed One's words, rising from his seat, bowed down to the Blessed One and left, keeping him on his right side. Setting his dwelling in order and taking his robe and bowl, he set out for the Sunaparanta country and, after wandering stage by stage, he arrived there. There he lived. During that Rains retreat he established 500 male and 500 female lay followers in the practice, while he realized the three knowledges. Eventually, he attained total (final) Unbinding.

— M 145

Monks, householders are very helpful to you, as they provide you with the requisites of robes, alms food, lodgings, and medicine. And you, monks, are very helpful to householders, as you teach them the Dhamma admirable in the beginning, admirable in the middle, and admirable in the end, as you expound the holy life both in its particulars and in its essence, entirely complete, surpassingly pure. In this way the holy life is lived in mutual dependence, for the purpose of crossing over the flood, for making a right end to suffering and stress.

— Iti 107

There is what is given, what is offered, what is sacrificed. There are fruits and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are brahmans and contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.

— M 117

Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress.

— D 22