7 : Same Dhamma, Different Results

Readings

§ 45. Then Yasa’s mother, going up into the palace and not seeing Yasa, went to the moneylender and, on arrival, said to him, “Householder, your son Yasa is nowhere to be seen.”

So the moneylender sent messengers on horseback out in the four directions whereas he himself went to the Isipatana game reserve. He saw the tracks of the golden slippers and, on seeing them, followed them.

The Blessed One saw him coming from afar, and the thought occurred to him, “Why don’t I fabricate a fabrication of supranormal power such that the moneylender, sitting here, wouldn’t see Yasa sitting here?” So the Blessed One fabricated such a fabrication of supranormal power.

The moneylender approached the Blessed One and said, “Perhaps, lord, the Blessed One has seen Yasa, the son of a good family?”

“In that case, householder, sit down. Perhaps, sitting here, you might see Yasa sitting here.”

Then the moneylender—(thinking,) “He says I might, sitting right here, see Yasa sitting here,” thrilled & exultant, bowed down to the Blessed One and sat to one side. As he was sitting there, the Blessed One gave him a graduated talk: a talk on giving, a talk on virtue, a talk on heaven; he proclaimed the drawbacks of, degradation in, & defilement in sensuality, and the rewards of renunciation. Then—when he knew that the moneylender was of ready mind, malleable mind, unhindered mind, exultant mind, confident mind—he proclaimed to him the distinctive teaching of the Buddhas: stress, origination, cessation, path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless Dhamma eye arose for the moneylender as he was sitting right there: “Whatever is subject to origination is all subject to cessation.”

Then the moneylender, having seen the Dhamma… said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way, has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”

And so he was the first three-statement lay disciple in the world.

As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on his own state (of mind) as he saw and knew it, his mind was, through lack of clinging/sustenance, released from effluents. Then the thought occurred to the Blessed One, “As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on his own state (of mind) as he saw and knew it, his mind was, through lack of clinging/sustenance, released from effluents. It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before as a householder. Why don’t I make that fabrication of supranormal power subside?”

So the Blessed One made that fabrication of supranormal power subside. The moneylender saw Yasa sitting there and on seeing him said to him, “Yasa, my son, your mother is lamenting and full of grief. Give your mother her life!”

Then Yasa looked to the Blessed One, so the Blessed One said to the moneylender, “What do you think, householder: For one who has seen and known the Dhamma with the knowledge and vision of one in training, just as you have, reflecting on this state (of mind) as he saw and knew it, whose mind was, through lack of clinging/sustenance, released from effluents: Would it be possible for him to revert to the lower life and indulge in sensuality as he did before as a householder?”

“No, lord.”

“Householder, Yasa has seen and known the Dhamma with the knowledge and vision of one in training, just as you have. Reflecting on his own state as he saw and knew it, his mind was, through lack of clinging/sustenance, released from effluents. It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before as a householder.”

“It’s a gain for Yasa, lord, a great gain for Yasa, that his mind is, through lack of clinging/sustenance, released from effluents! May the Blessed One acquiesce to my meal tomorrow, with Yasa as your attendant monk.”

The Blessed One acquiesced with silence.

Then the moneylender, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.

Then Yasa, not long after the moneylender had left, said to the Blessed One, “May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?"

“Come, monk,” said the Blessed One. “Well taught is the Dhamma. Live the holy life.”

That was the venerable one’s Acceptance.

Now there were seven arahants in the world.

§ 46. I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture’s Peak Mountain, in the Boar’s Cave. Then LongNails (Dīghanakha) the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “Master Gotama, I am of the view, of the opinion, that ‘All is not pleasing to me.’”

“But even this view of yours, Aggivessana—’All is not pleasing to me’—is even that not pleasing to you?’”

“Even if this view of mine were pleasing to me, Master Gotama, it would still be the same, it would still be the same.”

“Well, Aggivessana, there are more than many in the world who say, ‘It would still be the same, it would still be the same,’ yet they both do not abandon that view and they cling to another view. There are fewer than few in the world who say, ‘It would still be the same, it would still be the same,’ and they both abandon that view and do not cling to another view.

“There are some contemplatives & brahmans who are of the view, of the opinion, that ‘All is pleasing to me.’ There are some contemplatives & brahmans who are of the view, of the opinion, that ‘All is not pleasing to me.’ There are some contemplatives & brahmans who are of the view, of the opinion, that ‘A part is pleasing to me; a part is not pleasing to me.’

“With regard to those contemplatives & brahmans who are of the view, of the opinion, that ‘All is pleasing to me’: That view of theirs is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. With regard to those contemplatives & brahmans who are of the view, of the opinion, that ‘All is not pleasing to me’: That view of theirs is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging.”

When this was said, LongNails the wanderer said to the Blessed One, “Master Gotama commends my viewpoint. Master Gotama recommends my viewpoint.”

“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘A part is pleasing to me; a part is not pleasing to me’: Whatever is pleasing to them, their view is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. Whatever is not pleasing to them, their view is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging.

“With regard to those contemplatives & brahmans who are of the view, of the opinion, ‘All is pleasing to me’: An observant person among them considers that ‘If I were to grasp and insist firmly on this view of mine that “All is pleasing to me,” and to state that “Only this is true, all else is worthless,” I would clash with two—the contemplative or brahman who is of the view, of the opinion that “All is not pleasing to me” and the contemplative or brahman who is of the view, of the opinion that “A part is pleasing to me; a part is not pleasing to me.” I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and doesn’t cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views.

“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘All is not pleasing to me’: An observant person among them considers that ‘If I were to grasp and insist firmly on this view of mine that “All is not pleasing to me,” and to state that “Only this is true, all else is worthless,” I would clash with two—the contemplative or brahman who is of the view, of the opinion that “All is pleasing to me” and the contemplative or brahman who is of the view, of the opinion that “A part is pleasing to me; a part is not pleasing to me.” I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and doesn’t cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views.

“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘A part is pleasing to me; a part is not pleasing to me’: An observant person among them considers that ‘If I were to grasp and insist firmly on this view of mine that “A part is pleasing to me; a part is not pleasing to me,” and to state that “Only this is true, all else is worthless,” I would clash with two—the contemplative or brahman who is of the view, of the opinion that “All is pleasing to me” and the contemplative or brahman who is of the view, of the opinion that “All is not pleasing to me.” I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and doesn’t cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views.

“Now, Aggivessana, this body—endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion—should be envisioned as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. In one who envisions the body as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self, any desire for the body, attraction to the body, following after the body is abandoned.

“There are these three kinds of feeling: a pleasant feeling, a painful feeling, and neither-pleasant-nor-painful feeling. On the occasion when one feels a pleasant feeling, one doesn’t feel either a painful feeling or a neither-pleasant-nor-painful feeling. One feels only a pleasant feeling on that occasion. On the occasion when one feels a painful feeling, one doesn’t feel either a pleasant feeling or a neither-pleasant-nor-painful feeling. One feels only a painful feeling on that occasion. On the occasion when one feels a neither-pleasant-nor-painful feeling, one doesn’t feel either a pleasant feeling or a painful feeling. One feels only a neither-pleasant-nor-painful feeling on that occasion.

“A pleasant feeling is inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. A painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. A neither-pleasant-nor-painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing.

“Seeing this, an instructed disciple of the noble ones grows disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-pleasant-nor-painful feeling. Disenchanted, he grows dispassionate. From dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ A monk whose mind is thus released doesn’t take sides with anyone, doesn’t dispute with anyone. He words things by means of what is said in the world but without grasping at it.”

Now, at that time Ven. Sāriputta was sitting behind the Blessed One, fanning him. The thought occurred to him, “Indeed, it seems that the Blessed One speaks to us of the abandoning of each of these qualities through direct knowledge. Indeed, it seems that the One Well-Gone speaks to us of the relinquishing of each of these qualities through direct knowledge.” As Ven. Sāriputta was reflecting thus, his mind was released from effluents through lack of clinging/sustenance. While in LongNails the wanderer there arose the dustless, stainless Dhamma eye: “Whatever is subject to origination is all subject to cessation.”

Then LongNails the wanderer—having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over & beyond doubt, having no more perplexity, having gained fearlessness, having becoming independent of others with regard to the Teacher’s message—said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

§ 47. I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, as he was alone in seclusion, this line of thinking arose in the Blessed One’s awareness: “The mental qualities that ripen in release have ripened in Rāhula. What if I were to lead Rāhula further to the ending of the effluents?”

Then the Blessed One, early in the morning—having adjusted his under robe and carrying his bowl & outer robe—went into Sāvatthī for alms. Having gone for alms in Sāvatthī, after the meal, returning from his alms round, he said to Ven. Rāhula, “Fetch your sitting cloth, Rāhula. We will go to the Grove of the Blind to spend the day.”

Responding, “As you say, lord,” to the Blessed One, Ven. Rāhula, carrying his sitting cloth, followed behind the Blessed One. Now at that time, many thousands of devas were following behind the Blessed One, (thinking,) “Today the Blessed One will lead Ven. Rāhula further to the ending of the effluents.”

Then the Blessed One, having plunged into the Grove of the Blind, sat down on a seat made ready at the foot of a tree. Ven. Rāhula, having bowed down to the Blessed One, sat to one side.

As he was sitting there, the Blessed One said to him, “What do you think, Rāhula? Is the eye constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think? Are forms constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think? Is consciousness at the eye constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think? Is contact at the eye constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think? Whatever there is that arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness:1 Is it constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think, Rāhula? Is the ear constant or inconstant?”

“Inconstant, lord” …

“What do you think, Rāhula? Is the nose constant or inconstant?”

“Inconstant, lord” …

“What do you think, Rāhula? Is the tongue constant or inconstant?”

“Inconstant, lord” …

“What do you think, Rāhula? Is the body constant or inconstant?”

“Inconstant, lord” …

“What do you think, Rāhula? Is the intellect constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think? Are ideas constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think? Is consciousness at the intellect constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think? Is contact at the intellect constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“What do you think? Whatever there is that arises in dependence on contact at the intellect as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: Is it constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Seeing thus, Rāhula, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted.

“He grows disenchanted with the ear.…

“He grows disenchanted with the nose.…

“He grows disenchanted with the tongue.…

“He grows disenchanted with the body.…

“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted. Disenchanted, he becomes 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. Gratified, Ven. Rāhula delighted in the Blessed One’s words. And while this explanation was being given, Ven. Rāhula’s mind, through lack of clinging/sustenance, was released from effluents. And to those many thousands of devas there arose the dustless, stainless Dhamma eye: “Whatever is subject to origination is all subject to cessation.”

§ 48. Near Sāvatthī. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, in such and such a dwelling a certain monk—newly ordained, not well known—is diseased, in pain, severely ill. It would be good if the Blessed One would visit the monk, out of sympathy for him.”

Then the Blessed One, on hearing the word “newly ordained,” on hearing the word “diseased,” and realizing that the monk was not well known, went to him. The monk saw the Blessed One coming from afar and, on seeing him, stirred in his bed. Then the Blessed One said to him, “Enough, monk. Don’t stir in your bed. There are these seats made ready. I will sit down there.”

The Blessed One sat down on a seat made ready. Having sat down, he said to the monk, “I hope you are getting better, monk. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing.”

“I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”

“Then I hope you have no anxiety, monk. I hope you have no remorse.”

“Yes, lord, I do have not a small amount of anxiety, not a small amount of remorse.”

“I hope you can’t fault yourself with regard to your virtue.”

“No, lord, I can’t fault myself with regard to my virtue.”

“Then what are you anxious about? What is your remorse?”

“I understand that the Blessed One has not taught the Dhamma with purity of virtue as its goal.”

“If you understand that I have not taught the Dhamma with purity of virtue as its goal, then for what goal do you understand that I have taught the Dhamma?”

“I understand that the Blessed One has taught the Dhamma with the fading of passion as its goal.”

“Good, good, monk. It’s good that you understand that I have taught the Dhamma with the fading of passion as its goal, for I have taught the Dhamma with the fading of passion as its goal.

“What do you think, monk? Is the eye constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“… Is the ear constant or inconstant?”—“Inconstant, lord.” …

“… Is the nose constant or inconstant?”—“Inconstant, lord.” …

“… Is the tongue constant or inconstant?”—“Inconstant, lord.” …

“… Is the body constant or inconstant?”—“Inconstant, lord.” …

“What do you think, monk? Is the intellect constant or inconstant?”

“Inconstant, lord.” “

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.” “

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with the ear, disenchanted with the nose, disenchanted with the tongue, disenchanted with the body, disenchanted with the intellect. Disenchanted, he becomes 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. Gratified, the monk delighted in the Blessed One’s words. And while this explanation was being given, there arose for the monk the dustless, stainless Dhamma eye: “Whatever is subject to origination is all subject to cessation.”

§ 49. Near Sāvatthī. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, in such and such a dwelling a certain monk—newly ordained, not well known—is diseased, in pain, severely ill. It would be good if the Blessed One would visit the monk, out of sympathy for him.”

Then the Blessed One, on hearing the word “newly ordained,” on hearing the word “diseased,” and realizing that the monk was not well known, went to him. The monk saw the Blessed One coming from afar and, on seeing him, stirred in his bed. Then the Blessed One said to him, “Enough, monk. Don’t stir in your bed. There are these seats made ready. I will sit down there.”

The Blessed One sat down on a seat made ready. Having sat down, he said to the monk, “I hope you are getting better, monk. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing.”

“I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”

“Then I hope you have no anxiety, monk. I hope you have no anguish.”

“Yes, lord, I do have not a small amount of anxiety, not a small amount of anguish.”

“I hope you can’t fault yourself with regard to your virtue.”

“No, lord, I can’t fault myself with regard to my virtue.”

“Then what are you anxious about? What is your anguish?”

“I understand that the Blessed One has not taught the Dhamma with purity of virtue as its goal.”

“If you understand that I have not taught the Dhamma with purity of virtue as its goal, then for what goal do you understand that I have taught the Dhamma?”

“I understand that the Blessed One has taught the Dhamma with total unbinding through lack of clinging as its goal.”

“Good, good, monk. It’s good that you understand that I have taught the Dhamma with total unbinding through lack of clinging as its goal, for I have taught the Dhamma with total unbinding through lack of clinging as its goal.

“What do you think, monk? Is the eye constant or inconstant?

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“… Is the ear constant or inconstant?”—“Inconstant, lord.” …

“… Is the nose constant or inconstant?”—“Inconstant, lord.” …

“… Is the tongue constant or inconstant?”—“Inconstant, lord.” …

“… Is the body constant or inconstant?”—“Inconstant, lord.” …

“What do you think, monk? Is the intellect constant or inconstant?”

“Inconstant, lord.” “

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.” “

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with the ear, disenchanted with the nose, disenchanted with the tongue, disenchanted with the body, disenchanted with the intellect. Disenchanted, he becomes 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. Gratified, the monk delighted in the Blessed One’s words. And while this explanation was being given, the mind of that monk, through lack of clinging/sustenance, was released from effluents.

§ 50. I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Mahāpajāpati Gotamī, together with about 500 other nuns, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him, “Lord, may the Blessed One exhort the nuns. Lord, may the Blessed One instruct the nuns. Lord, may the Blessed One give the nuns a talk on Dhamma.”

Now at that time, the elder monks were taking turns in exhorting the nuns, but Ven. Nandaka didn’t want to exhort the nuns when his turn came. So the Blessed One addressed Ven. Ānanda: “Ānanda, whose turn is it to exhort the nuns today?”

“Lord, everyone has taken his turn1 in exhorting the nuns, except for Ven. Nandaka, here, who doesn’t want to exhort the nuns when his turn comes.”

Then the Blessed One addressed Ven. Nandaka: “Exhort the nuns, Nandaka. Instruct the nuns, Nandaka. Give the nuns a talk on Dhamma, you brahman!”

“As you say, lord,” Ven. Nandaka responded to the Blessed One. Then, early in the morning—having adjusted his under robe and carrying his bowl & outer robe—he went into Sāvatthī for alms. After his meal, on returning from his alms round, he went with a companion to Rājaka Park. The nuns saw him coming from afar and, on seeing him, arranged a seat and set out water for his feet. Ven. Nandaka sat down on the arranged seat and washed his feet. The nuns, having bowed down to him, sat to one side.

As they were sitting there, Ven. Nandaka said to them: “This will be a question-response talk, sisters. Where you understand, you should say, ‘We understand.’ Where you don’t, you should say, ‘We don’t understand.’ Where you are doubtful or perplexed, you should question me in response: ‘How is this, venerable sir? What is the meaning of this?’”

“Venerable sir, we are gratified & delighted that you invite us in this way.”

“So then, sisters, what do you think? Is the eye constant or inconstant?”

“Inconstant, venerable sir.”

“And is that which is inconstant easeful or stressful?”

“Stressful, venerable sir.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, venerable sir.”

“… Is the ear constant or inconstant?”

“Inconstant, venerable sir.” …

“… Is the nose constant or inconstant?”

“Inconstant, venerable sir.” …

“… Is the tongue constant or inconstant?”

“Inconstant, venerable sir.” …

“… Is the body constant or inconstant?”

“Inconstant, venerable sir.” …

“What do you think, sisters? Is the intellect constant or inconstant?”

“Inconstant, venerable sir.”

“And is that which is inconstant easeful or stressful?”

“Stressful, venerable sir.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, venerable sir. Why is that? Because we have already seen it well as it has come to be, with right discernment, that these six internal media are inconstant.”

“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.

“Now what do you think, sisters? Are forms constant or inconstant?” “Inconstant, venerable sir.” “And is that which is inconstant easeful or stressful?” “Stressful, venerable sir.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, venerable sir.”

“… Are sounds constant or inconstant?”

“Inconstant, venerable sir.” …

“… Are aromas constant or inconstant?”

“Inconstant, venerable sir.” …

“… Are flavors constant or inconstant?”

“Inconstant, venerable sir.” …

“… Are tactile sensations constant or inconstant?”

“Inconstant, venerable sir.” …

“What do you think, sisters? Are ideas constant or inconstant?”

“Inconstant, venerable sir.”

“And is that which is inconstant easeful or stressful?”

“Stressful, venerable sir.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, venerable sir. Why is that? Because we have already seen it well as it has come to be, with right discernment, that these six external media are also inconstant.”

“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.

“Now, what do you think, sisters? Is eye-consciousness constant or inconstant?”

“Inconstant, venerable sir.”

“And is that which is inconstant easeful or stressful?”

“Stressful, venerable sir.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, venerable sir.”

“… Is ear-consciousness constant or inconstant?”

“Inconstant, venerable sir.” …

“… Is nose-consciousness constant or inconstant?”

“Inconstant, venerable sir.” …

“… Is tongue-consciousness constant or inconstant?”

“Inconstant, venerable sir.” …

“… Is body-consciousness constant or inconstant?”

“Inconstant, venerable sir.” …

“What do you think, sisters? Is intellect-consciousness constant or inconstant?”

“Inconstant, venerable sir.”

“And is that which is inconstant easeful or stressful?”

“Stressful, venerable sir.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, venerable sir. Why is that? Because we have already seen it well as it has come to be, with right discernment, that these six consciousness-groups, too, are inconstant.”

“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.

“Just as when the oil in a burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, its light is inconstant & subject to change. If someone were to say, ‘The oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, but as for its light, that is constant, everlasting, eternal, & not subject to change’: Would he be speaking rightly?”

“No, venerable sir. Why is that? Because the oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, so how much more should its light be inconstant & subject to change.”

“In the same way, sisters, if someone were to say, ‘My six internal media are inconstant, but what I experience based on the six internal media—pleasure, pain, or neither pleasure nor pain—that is constant, everlasting, eternal, & not subject to change’: Would he be speaking rightly?”

“No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases.”

“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.

“Just as when the root of a great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, its shadow is inconstant & subject to change. If someone were to say, ‘The root of that great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, but as for its shadow, that is constant, everlasting, eternal, & not subject to change’: Would he be speaking rightly?”

“No, venerable sir. Why is that? Because the root of that great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, so how much more should its shadow be inconstant & subject to change.”

“In the same way, sisters, if someone were to say, ‘My six external media are inconstant, but what I experience based on the six external media—pleasure, pain, or neither pleasure nor pain—that is constant, everlasting, eternal, & not subject to change’: Would he be speaking rightly?”

“No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases.”

“Good, good, sisters. That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.

“Just as if a dexterous butcher or butcher’s apprentice, having killed a cow, were to carve it up with a sharp carving knife so that—without damaging the substance of the inner flesh, without damaging the substance of the outer hide—he would cut, sever, & detach only the skin muscles, connective tissues, & attachments in between. Having cut, severed, & detached the outer skin, and then covering the cow again with that very skin, if he were to say that the cow was joined to the skin just as it had been: Would he be speaking rightly?”

“No, venerable sir. Why is that? Because if the dexterous butcher or butcher’s apprentice, having killed a cow, were to… cut, sever, & detach only the skin muscles, connective tissues, & attachments in between; and… having covered the cow again with that very skin, then no matter how much he might say that the cow was joined to the skin just as it had been, the cow would still be disjoined from the skin.”

“This simile, sisters, I have given to convey a message. The message is this: The substance of the inner flesh stands for the six internal media; the substance of the outer hide, for the six external media. The skin muscles, connective tissues, & attachments in between stand for passion & delight. And the sharp knife stands for noble discernment—the noble discernment that cuts, severs, & detaches the defilements, fetters, & bonds in between.2

“Sisters, there are these seven factors for awakening3 through whose development & pursuit a monk enters & remains in the effluent-free awareness-release & discernment-release,4 having directly known & realized them for himself right in the here & now. Which seven? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on 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… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. These are the seven factors for awakening through whose development & pursuit a monk enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.”

Then, having exhorted the nuns with this exhortation, Ven. Nandaka dismissed them, saying, “Go, sisters. The time has come.” The nuns, delighting in and approving of Ven. Nandaka’s exhortation, got up from their seats, bowed down to him, circumambulated him—keeping him to the right—and went to the Blessed One. On arrival, having bowed down to the Blessed One, they stood to one side. As they were standing there, the Blessed One said to them, “Go, nuns. The time has come.” So the nuns, having bowed down to the Blessed One, circumambulated him—keeping him to the right—and departed.

Then not long after the nuns’ departure the Blessed One addressed the monks: “Monks, just as on the uposatha day of the fourteenth, people at large are not doubtful or perplexed as to whether the moon is lacking or full, for it’s clearly lacking5; in the same way, even though the nuns are gratified with Nandaka’s Dhamma-teaching, their resolves have not yet been fulfilled.” So he addressed Ven. Nandaka: “In that case, Nandaka, exhort the nuns again tomorrow with the exact same exhortation.”

“As you say, lord,” Ven. Nandaka replied. Then, after the night had passed, early in the morning—having adjusted his under robe and carrying his bowl & outer robe—he went into Sāvatthī for alms… [as before, up to:]

Then not long after the nuns’ departure the Blessed One addressed the monks: “Monks, just as on the uposatha day of the fifteenth, people at large are not doubtful or perplexed as to whether the moon is lacking or full, for it’s clearly full; in the same way, the nuns are gratified with Nandaka’s Dhamma-teaching, and their resolves have been fulfilled. Of these 500 nuns, the most backward is a stream-enterer, not destined for the planes of deprivation, headed to self-awakening for sure.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.