Tipiṭaka / Tipiṭaka (English)

Poṭṭhapāda sutta
The Soul Theory*

*Digha Nikaya 9, translated from the Pâli by T.W. Rhys Davids

[1] Thus have I heard. The Exalted One was once staying at Sāvatthi in Anātha Piṇḍika's pleasaunce in the Jeta Wood. Now at that time Poṭṭhapāda,¹ the wandering mendicant, was dwelling at the hall put up in Queen Mallikā's Park for the discussion of systems of opinion - the hall set round with a row of Tinduka trees, and known by the name of 'The Hall.'²

And there was with him a great following of mendicants; to wit, three hundred mendicants.

2³ Now the Exalted One, who had put on his under garment in the early morning, proceeded in his robes, and with his bowl in his hand, into Sāvatthi for alms.

And he thought: 'It is too early now to enter Sāvatthi for alms. Let me go to the Hall, the debating hall in the Mallikā Park, where Poṭṭhapāda is.' And he did so.

3. Now at that time Poṭṭhapāda was seated with the company of the mendicants all talking with loud voices, with shouts and tumult, all sorts of worldly talk: to wit, tales of kings, of robbers, of ministers of state; tales of war, of terrors, of battles; talks about foods and drinks, about clothes and beds and garlands and perfumes; talks about relationships; talks about equipages, villages, towns, cities, and countries; tales about women and heroes; gossip such as that at street corners, and places whence water is fetched; ghost stories; desultory chatter; legends about the creation of the land or sea; and speculations about existence and non-existence.⁴

[179] 4. And Poṭṭhapāda, the mendicant, caught sight of the Exalted One approaching in the distance.

And at the sight of him he called the assembly to order, saying: 'Be still, venerable Sirs, and make no noise. Here is the Samaṇa Gotama coming. Now that venerable one delights in quiet, and speaks in praise of quietude. How well it were if, seeing how quiet the assembly is, he should see fit to join us!'

And when he spake thus, the mendicants kept silence.

5. Now the Exalted One came on to where Poṭṭhapāda, the mendicant was. And the latter said to him:

'May the Exalted One come near. We bid him welcome. It is long since the Exalted One took the departure⁵ of coming our way. Let him take a seat. Here is a place spread ready.'

And the Exalted One sat down.

And Poṭṭhapāda, the mendicant, brought a low stool, and sat down beside him.

And to him thus seated the Exalted One said:

'What was the subject, Poṭṭhapāda, that you were seated here together to discuss; and what was the talk among you that has been interrupted?'

6. And when he had thus spoken, Poṭṭhapāda said:

'Never mind, Sir, the subject we were seated together to discuss. There will be no difficulty in the Exalted One hearing afterwards about that. But long ago, Sir, on several occasions, when various teachers, Samaṇas and Brahmans, had met together, and were seated in the debating hall, the talk fell on trance,⁶ and the question was:

[180] "How then, Sirs, is the cessation of consciousness brought about?"

'Now on that some said thus: "Ideas come to a man without a reason and without a cause, and so also do they pass away. At the time when they spring up within him, then he becomes conscious; when they pass away, then he becomes unconscious."

Thus did they explain the cessation of consciousness.

'On that another said: "That, Sirs, will never be so as you say. Consciousness, Sirs, is a man's soul. It is the soul that comes and goes. When the soul comes into a man then he becomes conscious, when the soul goes away out of a man then he becomes unconscious."

Thus do others explain the cessation of consciousness.⁷

'On that another said: "That, Sirs, will never be as you say. But there are certain Samaṇas and Brahmans of great power and influence. It is they who infuse consciousness into a man, and draw it away out of him. When they infuse it into him he becomes conscious, when they draw it away he becomes unconscious."

Thus do others explain the cessation of consciousness.⁸

'Then, Sir, the memory of the Exalted One arose in me, and I thought: "Would that the Exalted One, would that the Happy One were here, he who is so skilled in these psychical states." For the Exalted One would know how trance is brought about.⁹ How, then, Sir, is there cessation of consciousness?'

7. 'Well, as to that, Poṭṭhapāda, those Samaṇas and Brahmans who said that ideas come to a man and pass away without a reason, and without a cause, are wrong from the very commencement. For it is precisely through a reason, by means of a cause, that ideas come and go.

[181] By training some ideas arise. By training others pass away.

'And what is that training?' continued the Exalted One.'

'Suppose, Poṭṭhapāda, there appears in the world one who has won the truth, an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, who knows all worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha.

He, by himself, thoroughly knows and sees, as it were, face-to-face this universe, — including the worlds above of the gods, the Brahmas, and the Māras, and the world below with its recluses and Brahmans, its princes and peoples, — and having known it, he makes his knowledge known to others.

The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity.

A householder, or one of his children, or a man of inferior birth in any class listens to that truth; and on hearing it he has faith in the Tathāgata (the one who has found the truth); and when he is possessed of that faith, he considers thus within himself:

'"Full of hindrances is household life, a path for the dust of passion. Free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fullness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the orange-coloured robes, and let me go forth from the household life into the homeless state."

'Then, before long, forsaking his portion of wealth, be it great or small, forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state.

'When he has thus become a recluse he lives self-restrained by that restraint that should be binding on a recluse.

Uprightness is his delight, and he sees danger in the least of those things he should avoid.

He adopts, and trains himself in, the precepts.

He encompasses himself with good deeds in act and word.

Pure are his means of livelihood, good is his conduct, guarded the doors of his senses.

Mindful and self-possessed he is altogether happy.

'And how, Poṭṭhapāda, is his conduct good?

'In this, Poṭṭhapāda, that the Bhikshu, putting away the killing of living things, holds aloof from the destruction of life.

The cudgel and the sword he has laid aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life.

This is part of the goodness that he has.

Putting away the taking of what has not been given, the Bhikshu lives aloof from grasping what is not his own.

He takes only what is given, and expecting that gifts will come, he passes his life in honesty and purity of heart.

This is part of the goodness that he has.

Putting away unchastity, the Bhikshu is chaste.

He holds himself aloof, far off, from the vulgar practice, from the sexual act.

This is part of the goodness that he has.

Putting away lying words, the Bhikshu holds himself aloof from falsehood.

He speaks truth, from the truth he never swerves; faithful and trustworthy, he breaks not his word to the world.

This is part of the goodness that he has.

Putting away slander, the Bhikshu holds himself aloof from calumny.

What he hears here he repeats not elsewhere to raise a quarrel against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there.

Thus does he live as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.

This is part of the goodness that he has.

Putting away rudeness of speech, the Bhikshu holds himself aloof from harsh language.

Whatsoever word is blameless, pleasant to the car, lovely, reaching to the heart, pleasing to the people, beloved of the people-such are words he speaks.

This is part of the goodness that he has.

Putting away frivolous talk, the Bhikshu holds himself aloof from vain conversation.

In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Order.

He speaks, and at the right time, words worthy to be laid up in one's heart, fitly illustrated, clearly divided, to the point.

The Bhikshu holds himself aloof from causing injury to seeds or plants.

He takes but one meal a day, not eating at night, refraining from food after hours (after midday).

He refrains from being a spectator at shows at fairs, with nautch dances, singing, and music.

He abstains from wearing, adorning, or ornamenting himself with garlands, scents, and unguents.

He abstains from the use of large and lofty beds.

He abstains from accepting silver or gold.

He abstains from accepting uncooked grain.

He abstains from accepting raw meat.

He abstains from accepting women or girls.

He abstains from accepting bondmen or bondwomen.

He abstains from accepting sheep or goats.

He abstains from accepting fowls or swine.

He abstains from accepting elephants, cattle, horses, and mares.

He abstains from accepting cultivated fields or waste.

He abstains from the acting as a, go-between or messenger.

He abstains from buying and selling.

He abstains from cheating with scales or bronzes or measures.

He abstains from the crooked ways of bribery, cheating, and fraud.

He abstains from maiming, murder, putting in bonds, highway robbery, dacoity, and violence.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the injury of seedlings and growing plants whether propagated from roots or cuttings or joints or buddings or seeds The Bhikshu holds aloof from such injury to seedlings and growing plants.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of things stored up; stores, to wit, of foods, drinks, clothing, equipages, bedding, perfumes, and curry-stuffs — The Bhikshu holds aloof from such use of things stored up.

This is part of the goodness that he has.

Whereas some recluses and Brahmans while living on food provided by the faithful, continue addicted to visiting shows; that is to say:

(1) Nautch dances (naccaɱ);

(2) Singing of songs (gītaɱ);

(3) Instrumental music (vāditaɱ);

(4) Shows at fairs (pekkhaɱ);

(5) Ballad recitations (akkhānaɱ);

(6) Hand music (pāṇissaraɱ);

(7) The chanting of bards (vetālaɱ);

(8) Tam - tam playing (kumbhathūnaɱ);

(9) Fairy scenes (Sobhanagarakaɱ);

(10) Acrobatic feats by Kaṇḍālas (Kaṇḍāla-vaɱsa-dhopanaɱ);

(11) Combats of elephants, horses, buffaloes, bulls, goats, rams, cocks, and quails;

(12) Bouts at quarter- staff, boxing, wrestling;

(13-16) Sham-fights, roll-calls, manoeuvres, re- views —

The Bhikshu holds aloof from visiting such shows.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to games and recreations; that is to say:

(1) Games on boards with eight, or with ten, rows of squares;

(2) The same games played by imagining such boards in the air;

(3) Keeping going over diagrams drawn on the ground so that one steps only where one ought to go;

(4) Either removing the pieces or men from a heap with one's nail, or putting them into a heap, in each case without shaking it, he who shakes the heap, loses;

(5) Throwing dice;

(6) Hitting a short stick with a long one;

(7) Dipping the hand with the fingers stretched out in lac, or red dye, or flower-water, and striking the wet hand on the ground or on a wall, calling out 'What shell it be?' and showing the form required -elephants, horses, etc.;

(8) Games with balls;

(9) Blowing through toy pipes made of leaves;

(10) Ploughing with toy ploughs;

(11) Turning summersaults;

(12) Playing with toy windmills made of palm-leaves;

(13) Playing with toy measures made of palm-leaves;

(14, 15) Playing with toy carts or toy bows;

(16) Guessing at letters traced in the air, or on a playfellow's back;

(17) Guessing the play fellow's thoughts;

(18) Mimicry of deformities;

The Bhikshu holds aloof from such games and recreations.

This is part of the goodness that he has.

"Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of high and large couches; that is to say:

(1) 'Moveable settees, high, and six feet long;

(2) Divans with animal figures carved on the sup-ports (Pallanko);

(3) Goats' hair coverlets with very long fleece (Gonako);

(4) Patchwork counterpanes of many colours (Cittakā);

(5) White blankets (Paṭikā);

(6) Woollen coverlets embroidered with flowers (Paṭalikā);

(7) Quilts stuffed with cotton wool (Tūlikā);

(8) Coverlets embroidered with figures of lions, tigers, etc. (Vikatikā);

(9) Rugs with fur on both sides (Uddalomī);

(10) Rugs with fur on one side (Ekantalomī);

(11) Coverlets embroidered with gems (Kaṭṭhissaɱ);

(12) Silk coverlets (Koseyyaɱ);

(13) Carpets large enough for sixteen dancers (Kuttakaɱ);

(14-16) Elephant, horse, and chariot rugs;

(17) Rugs of antelope skins sewn together (Ajina-paveṇi);

(18) Rugs of skins of the plantain antelope;

(19) Carpets with awnings above them (Sauttara-cchadaɱ);

(20) Sofas with red pillows for the head and feet.

The Bhikshu holds aloof from such things.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of means for adorning and beautifying themselves; that is to say:

Rubbing in scented powders on one's body, shampooing it, and bathing it;

Patting the limbs with clubs after the manner of wrestlers;

The use of mirrors, eye-ointments, garlands, rouge, cosmetics, bracelets, necklaces, walking-sticks, reed cases for drugs, rapiers, sunshades, embroidered slippers, turbans, diadems, whisks of the yak's tail, and long-fringed white robes;

The Bhikshu holds aloof from such means of adorning and beautifying the person.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to such low conversation as these:

Tales of kings, of robbers, of ministers of state tales of war, of terrors, of battles; talk about foods and drinks, clothes, beds, garlands, perfumes; talks about relationships, equipages, villages, town, cities, and countries; tales about women, and about heroes; gossip at street corners, or places whence water is fetched; ghost stories; desultory talk; speculations about the creation of the land or sea, or about existence and non-existence;

The Bhikshu holds aloof from such low conversation.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of wrangling phrases such as

"You don't understand this doctrine and discipline, I do.";

"How should you know about this doctrine and discipline?";

"You have fallen into wrong views. It is I who am in the right.";

"I am speaking to the point, you are not.";

"You are putting last what ought to come first, first what ought to come last.";

"What you've excogitated so long, that's all quite upset.";

"Your challenge has been taken up.";

"You are proved to be wrong.";

"Set to work to clear your views.";

"Disentangle yourself if you can.";

The Bhikshu holds aloof from such wrangling phrases.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to taking messages, going on errands, and acting as go-betweens; to wit, on kings, ministers of state, Kshatriyas, Brahmans, or young men, saying: 'Go there, come hither, take this with you, bring that from thence';

The Bhikshu abstains from such servile duties.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, are tricksters, droners out (of holy words for pay), diviners, and exorcists, ever hungering to add gain to gain — The Bhikshu holds aloof from such deception and patter.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these:

(1) Palmistry — prophesying long life, prosperity, etc. from marks on child's hands, feet, etc.;

(2) Divining by means of omens and signs;

(3) Auguries drawn from thunderbolts and other celestial portents;

(4) Prognostication by interpreting dreams;

(5) Fortune-telling from marks on the body;

(6) Auguries from the marks on cloth gnawed by mice;

(7) Sacrificing to Agni;

(8) Offering oblations from a spoon;

(9-13) Making offerings to gods of husks, of the red powder between the grain and the husk, of husked grain ready for boiling, of ghee, and of oil;

(14) Sacrificing by spewing mustard seeds, etc., into the fire out of one's mouth;

(15) Drawing blood from one's right knee as a sacrifice to the gods;

(16) Looking at the knuckles, etc., and, after muttering a charm, divining whether a man is well born or lucky or not;

(17) Determining whether the site, for a proposed house or pleasance, is lucky or not;

(18) Advising on customary law;

(19) Laying demons in a cemetery;

(20) Laying ghosts;

(21) Knowledge of the charms to be used when lodging in an earth house;

(22) Snake charming;

(23) The poison craft;

(24) The scorpion craft;

(25) The mouse craft;

(26) The bird craft;

(27) The crow craft;

(28) Fore telling the number of years that a man has yet to live.

(29) Giving charms to ward off arrows;

(30) The animal wheel;

The Bhikshu holds aloof from such low arts.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these:

Knowledge of the signs of good and bad qualities in the following things and of the marks in them denoting the health or luck of their owners: — to wit, gems, staves, garments, swords, arrows, bows, other weapons, women, men, boys, girls, slaves, slave-girls, elephants, horses, buffaloes, bulls, oxen, goats, sheep, fowls, quails, iguanas, earrings, tortoises, and other animals;

The Bhikshu holds aloof from such low arts.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as soothsaying, to the effect that:

The chiefs will march out;

The chiefs will march back;

The home chiefs will attack, and the enemies' retreat;

The enemies' chiefs will attack, and ours will retreat;

The home chiefs will gain the victory, and the foreign chiefs suffer defeat;

The foreign chiefs will gain the victory, and ours will suffer defeat;

Thus will there be victory on this side, defeat on that

the Bhikshu holds aloof from such low arts.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by such low arts as foretelling:

(1) There will be an eclipse of the moon;

(2) There will be en eclipse of the sun;

(3) There will be en eclipse of a star (Nakshatra);

(4) There will be aberration of the sun or the moon;

(5) The sun or the moon will return to its usual path;

(6) There will be aberrations of the stars;

(7) The stars will return to their usual course;

(8) There will be a fall of meteors;

(9) There will be a jungle fire;

(10) There will be an earthquake;

(11) The god will thunder;

(12-15) There will be rising and setting, clearness and dimness, of the sun or the moon or the stars, or foretelling of each of these fifteen phenomena that they will betoken such and such a result;

the Bhikshu holds aloof from such low arts.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these:

Foretelling an abundant rainfall;

Foretelling a deficient rainfall;

Foretelling a good harvest;

Foretelling scarcity of food;

Foretelling tranquillity;

Foretelling disturbances;

Foretelling a pestilence;

Foretelling a healthy season;

Counting on the fingers;

Counting without using the fingers;

Summing up large totals;

Composing ballads, poetising;

Casuistry, sophistry;

the Bhikshu holds aloof from such low arts.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as:

(1) Arranging a lucky day for marriages in which the bride or bridegroom is brought home;

(2) Arranging a lucky day for marriages in which the bride or bridegroom is sent forth;

(3) Fixing a lucky time for the conclusion of treaties of peace [or using charms to procure harmony;

(4) Fixing a lucky time for the outbreak of hostilities [or using charms to make discord];

(5) Fixing-a lucky time for the calling in of debts [or charms for success in throwing dice];

(6) Fixing a lucky time for the expenditure of money [or charms to bring ill luck to an opponent throwing dice];

(7) Using charms to make people lucky;

(8) Using charms to make people unlucky;

(9) Using charms to procure abortion;

(10) Incantations to bring on dumbness;

(11) Incantations to keep a man's jaws fixed;

(12) Incantations to make a man throw up his hands;

(13) Incantations to bring on deafness;

(14) Obtaining oracular answers by means of the magic mirror;

(15) Obtaining oracular answers through a girl possessed;

(16) Obtaining oracular answers from a god;

(17) The worship of the Sun;

(18) The worship of the Great One;

(19) Bringing forth flames from one's mouth;

(20) Invoking Siri, the goddess of Luck —

the Bhikshu holds aloof from such low arts.

This is part of the goodness that he has.

Whereas some recluses and Brahmans, while living on food provided by, the faithful, earn their living by wrong means of livelihood, by low arts, such as these:

(1) Vowing gifts to a god if a certain benefit be granted;

(2) Paying such vows;

(3) Repeating charms while lodging in an earth house;

(4) Causing virility;

(5) Making a man impotent;

(6) Fixing on lucky sites for dwelling;

(7) Consecrating sites;

(8) Ceremonial rinsings of the month;

(9) Ceremonial bathings;

(10) Offering sacrifices;

(11-14) Administering emetics and purgatives;

(15) Purging people to relieve the head (that is by giving drugs to make people sneeze);

(16) Oiling people's ears (either to make them grow or to heal sores on them);

(17) Satisfying people's eyes (soothing them by dropping medicinal oils into them);

(18) Administering drugs through the nose;

(19) Applying collyrium to the eyes;

(20) Giving medical ointment for the eyes;

(21) Practising as an oculist;

(22) Practising as a surgeon;

(23) Practising as a doctor for children;

(24) Administering roots and drugs;

(25) Administering medicines in rotation;

the Bhikshu holds aloof from such low arts.

This is part of the goodness that he has.

'And then that Bhikshu, Poṭṭhapāda, being thus master of the minor moralities, sees no danger from any side, that is, so far as concerns his self-restraint in conduct.

Just, Poṭṭhapāda, as a sovereign, duly crowned, whose enemies have been beaten down, sees no danger from any side; that is, so far as enemies are concerned, so is the Bhikshu confident.

And endowed with this body of morals, so worthy of honour, he experiences, within himself, a sense of ease without alloy.

Thus is it, Poṭṭhapāda, that the Bhikshu becomes righteous.

'And how, Poṭṭhapāda, is the Bhikshu guarded as to the doors of his senses?

'When, Poṭṭhapāda, he sees an object with his eye he is not entranced in the general appearance or the details of it.

He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his sense of sight. He keeps watch upon his faculty of sight, and he attains to mastery over it.

And so, in like manner, when he hears a sound with his ear, or smells an odour with his nose, or tastes a flavour with his tongue, or feels a touch with his body, or when he cognises a phenomenon with his mind he is not entranced in the general appearance or the details of it.

He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his mental (representative) faculty. He keeps watch upon his representative faculty, and he attains to mastery over it.

And endowed with this self-restraint, so worthy of honour, as regards the senses, he experiences, within himself, a sense of ease into which no evil state can enter.

Thus is it, Poṭṭhapāda, that the Bhikshu becomes guarded as to the doors of his senses.

'And how, Poṭṭhapāda, is the Bhikshu mindful and self-possessed?

'In this matter, Poṭṭhapāda, the Bhikshu in going forth or in coming back keeps clearly before his mind's eye (all that is wrapt up therein — the immediate object of the act itself, its ethical significance, whether or not it is conducive to the high aim set before him, and the real facts underlying the mere phenomenon of the outward act).

And so also in looking forward, or in looking round; in stretching forth his arm, or in drawing it in again; in eating or drinking, in masticating or swallowing, in obeying the calls of nature, in going or standing or sitting, in sleeping or waking, in speaking or in being still, he keeps himself aware of all it really means.

Thus is it, Poṭṭhapāda, that the Bhikshu becomes mindful and self-possessed.

'And how, Poṭṭhapāda, is the Bhikshu content?

'In this matter, Poṭṭhapāda, the Bhikshu is satisfied with sufficient robes to cherish his body, with sufficient food to keep his stomach going.

Whithersoever he may go forth, these he takes with him as he goes - just as a bird with his wings, Poṭṭhapāda, whithersoever he may fly, carries his wings with him as he flies.

Thus is it, Poṭṭhapāda, that the Bhikshu becomes content.

'Then, master of this so excellent body of moral precepts, gifted with this so excellent self-restraint as to the senses, endowed with this so excellent mindfulness and self-possession, filled with this so excellent content, he chooses some lonely spot to rest at on his way — in the woods, at the foot of a tree, on a hill side, in a mountain glen, in a rocky cave, in a charnel place, or on a heap of straw in the open field. And returning thither after his round for alms he seats himself, when his meal is done, cross-legged, keeping his body erect, and his intelligence alert, intent.

'Putting away the hankering after the world, he remains with a heart that hankers not, and purifies his mind of lusts.

Putting away the corruption of the wish to injure, he remains with a heart free from ill temper, and purifies his mind of malevolence.

Putting away torpor of heart and mind, keeping his ideas alight, mindful and self-possessed, he purifies his mind of weakness and of sloth.

Putting away flurry and worry, he remains free from fretfulness, and with heart serene within, he purifies himself of irritability and vexation of spirit.

Putting away wavering, he remains as one passed beyond perplexity; and no longer in suspense as to what is good, he purifies his mind of doubt.

'Then just, Poṭṭhapāda, as when a man, after contracting a loan, should set a business on foot, and his business should succeed, and he should not only be able to pay off the old debt he had incurred, but there should be a surplus over to maintain a wife.

Then would he realise: "I used to have to carry on my business by getting into debt, but it has gone so well with me that I have paid off what I owed, and have a surplus over to maintain a wife." And he would be of good cheer at that, would be glad of heart at that: —

'Then just, Poṭṭhapāda, as if a man were a prey to disease, in pain, and very ill, and his food would not digest, and there were no strength left in him; and after a time he were to recover from that disease, and his food should digest, and his strength come back to him; then, when he realised his former and his present state, he would be of good cheer at that, he would be glad of heart at that: —

'Then just, Poṭṭhapāda, as if a man were bound in a prison house, and after a time he should be set free from his bonds, safe and sound, and without any confiscation of his goods; when he realised his former and his present state, he would be of good cheer at that, he would be glad of heart at that: —

'Then just, Poṭṭhapāda, as if a man were a slave, not his own master, subject to another, unable to go whither he would; and after a time he should be emancipated from that slavery, become his own master, not subject to others, a free man, free to go whither he would; then, on realising his former and his present state, he would be of good cheer at that, he would be glad of heart at that: —

'Then just, Poṭṭhapāda, as if a man, rich and prosperous, were to find himself on a long road, in a desert, where no food was, but much danger; and after a time were to find himself out of the desert, arrived safe, on the borders of his village, in security and peace; then, on realising his former and his present state, he would be of good cheer at that, he would be glad of heart at that: —

'Just so, Poṭṭhapāda, the Bhikshu, so long as these five hindrances are not put away within him looks upon himself as in debt, diseased, in prison, in slavery, lost on a desert road.

But when these five hindrances have been put away within him, he looks upon himself as freed from debt, rid of disease, out of jail, a free man, and secure.

'And gladness springs up within him on his realising that, and joy arises to him thus gladdened, and so rejoicing all his frame becomes at ease, and being thus at ease he is filled with a sense of peace, and in that peace his heart is stayed.

[182] 10. 'But when he has realised that these Five Hindrances have been put away from within him, a gladness springs up within him, and joy arises to him thus gladdened, and so rejoicing all his frame becomes at ease, and being thus at ease he is filled with a sense of peace, and in that peace his heart is stayed.

Then estranged from lusts, aloof from evil dispositions, he enters into and remains in the First Rapture (the First Jhāna) — a state of joy and case born of detachment, reasoning and investigation going on the while.

Then that idea, (that consciousness)¹⁰, of lusts, that he had before, passes away.

And thereupon there arises within him a subtle, but actual, consciousness of the joy and peace arising from detachment, and he becomes a person to whom that idea is consciously present.

Thus is it that through training one idea, one sort of consciousness, arises; and through training another passes away.

This is the training I spoke of,' said the, Exalted One.

11. 'And again, Poṭṭhapāda, the Bhikkhu, suppressing all reasoning and investigation, enters into and abides in the, Second Rapture (the Second Jhāna) — a state of joy and case, born of the serenity of concentration, when no reasoning or investigation goes on, a state of elevation of mind, a tranquillisation of the heart within.

Then that subtle, but actual, consciousness of the joy and peace arising from detachment, that he just had, passes away.

And thereupon there arises a subtle, but actual, consciousness of the joy and peace born of concentration.

And he becomes a person conscious of that.

[183] 'Thus also is it that through training- one idea, one sort of consciousness, arises; and through training another passes away.

This is the training I spoke of,' said the Exalted One.

12. 'And again, Poṭṭhapāda, the Bhikkhu, holding aloof from joy, becomes equable; and, mindful and self possessed, he experiences in his body that ease which the Arahats talk of when they say:

"The man serene and self-possessed is well at ease."

And so he enters into and abides in the Third Rapture (the Third Jhāna).

Then that subtle, but yet actual, consciousness, that he just had, of the joy and peace born of concentration, passes away.

And thereupon there arises a subtle, but yet actual, consciousness of the bliss of equanimity.

And he becomes a person conscious of that.

'Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away.

This is the training I spoke of,' said the Exalted One.

13. 'And again, Poṭṭhapāda, the Bhikkhu, by the putting away alike of ease and of pain, by the passing away of any joy, any elation, he had previously felt, enters into and abides in the Fourth Rapture (the Fourth Jhāna) — a state of pure self-possession and equanimity, without pain and without ease.

Then that subtle, but yet actual, consciousness, that he just had, of the bliss of equanimity, passes away.

And thereupon there arises to him a subtle, but yet actual, consciousness of the absence of pain, and of the absence of ease¹¹.

And he becomes a person conscious of that.

'Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away.

This is the training I spoke of,' said the Exalted One.

14. 'And again, Poṭṭhapāda, the Bhikkhu, by passing beyond the consciousness of form, by putting an end to the sense of resistance, by paying no heed to the idea of distinction, thinking:

"The space is infinite," reaches up to and remains in the mental state in which the mind is concerned only with the consciousness of the infinity of space.

Then the consciousness, that he previously had, of form passes away, and there arises in him the blissful consciousness, subtle but yet actual, of his being concerned only with the infinity of space.

And he becomes a person conscious of that.

'Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away.

This is the training I spoke of,' said the Exalted One.

[184] 15. 'And again, Poṭṭhapāda, the Bhikkhu, by passing quite beyond the consciousness of space as infinite, thinking:

"Cognition¹² is infinite," reaches up to and remains in the mental state in which the mind is concerned only with the infinity of cognition.

Then the subtle, but yet actual, consciousness, that he just had, of the infinity of space, passes away.

And there arises in him a consciousness, subtle but yet actual, of everything being within the sphere of the infinity of cognition.

And he becomes a person conscious of that.

'Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away.

This is the training I spoke of,' said the Exalted One.

16. 'And again, Poṭṭhapāda, the Bhikkhu, by passing quite beyond the consciousness of the infinity of cognition, thinking:

"There is nothing that really is," reaches up to and remains in the mental state in which the mind is concerned only with the unreality of things.

Then that sense of everything being within the sphere of infinite cognition, that he just had, passes away.

And there arises in him a consciousness, subtle but yet actual, of unreality as the object of his thought.¹³

And he becomes a person conscious of that.

'Thus also is it that through training one idea, one sort of consciousness, arises; and through training another passes away.

This is the training I spoke of,' said the Exalted One.

17. 'So from the time, Poṭṭhapāda, that the Bhikkhu is thus conscious in a way brought about by himself (from the time of the First Rapture), he goes on from one stage to the next, and from that to the next until he reaches the summit of consciousness.

And when he is on the summit it may occur to him:

"To be thinking at all is the inferior state. 'Twere better not to be thinking.

Were I to go on thinking and fancying¹⁴, these ideas, these states of consciousness, I have reached to, would pass away, but others, coarser ones, might arise.

So I will neither think nor fancy any more."

And he does not.

And to him neither thinking any more, nor fancying, the ideas, the states of consciousness, he had, pass away; and no others, coarser than they, arise.

So he falls into trance.

Thus is it, Poṭṭhapāda, that the attainment of the cessation of conscious ideas takes place step by step.

18. 'Now what do you think, Poṭṭhapāda?

Have you ever heard, before this, of this gradual attainment of the cessation of conscious ideas?'

'No, Sir, I have not.

But I now understand what you say as follows:

From the time, Sir, that the Bhikkhu is thus conscious in a way brought about by himself (from the time of the First Rapture), he goes on from one stage to the next, and from that to the next until he reaches the summit of consciousness.

And when he is on the summit it may occur to him:

"To be thinking at all is the inferior state.

'Twere better not to be thinking.

Were I to go on thinking and fancying, these ideas, these states of consciousness, I have reached to, would pass away, but others, coarser ones, might arise.

So I will neither think nor fancy any more."

And he does not.

And to him neither thinking any more, nor fancying, the ideas, the states of consciousness, he had, pass away; and no others, coarser than they, arise.

So he falls into trance.

Thus is it, Sir, that the attainment of the cessation of conscious ideas takes place step by step."

'That is right, Poṭṭhapāda.'¹⁵

[185] 19. 'And does the Exalted One teach that there is one summit of consciousness, or that there are several?'

'In my opinion, Poṭṭhapāda, there is one, and there are also several.'

'But how can the Exalted teach that there both is one, and that there are also several?'

'As he attains to the cessation (of one idea, one state of consciousness) after another, so does he reach, one after another, to different summits up to the last.

So is it, Poṭṭhapāda, that I put forward both one summit and several.'

20. 'Now is it, Sir, the idea, the state of consciousness, that arises first, and then knowledge; or does knowledge arise first, and then the idea, the state of consciousness; or do both arise simultaneously, neither of them before or after the other?'

'It is the idea, Poṭṭhapāda, the state of consciousness, that arises first, and after that knowledge.

And the springing up of knowledge is dependent on the springing up of the idea, of the state of consciousness.¹⁶

And this may be understood from the fact that a man recognises:

"It is from this cause or that that knowledge has arisen to me."'

21. 'Is then, Sir, the consciousness identical with a man's soul, or is consciousness one thing, and the soul another¹⁷?

'But what then, Poṭṭhapāda? Do you really fall back on the soul?'

[186] 'I take for granted¹⁸, Sir, 'a material soul, having form, built up of the four elements, nourished by solid food.¹⁹

'And if there were such a soul, Poṭṭhapāda, then, even so, your consciousness would be one thing, and your soul another.

That, Poṭṭhapāda, you may know by the following considerations:

Granting, Poṭṭhapāda, a material soul, having form, built up of the four elements, nourished by solid food; still some ideas, some states of consciousness, would arise to the man, and others would pass away.

On this account also, Poṭṭhapāda, you can see how consciousness must be one thing, and soul another.'

22. 'Then, Sir, I fall back on a soul made of mind, with all its major and minor parts complete, not deficient in any organ.'²⁰

And granting, Poṭṭhapāda, you had such a soul, the same argument would apply.'

[187] 23. 'Then, Sir, I fall back on a soul without form, and made of consciousness.'

'And granting, Poṭṭhapāda, you had such a soul, still the same argument would apply.'²¹

24. 'But is it possible, Sir, for me to understand whether consciousness is the man's soul, or the one is, different from the other?'

'Hard is it for you, Poṭṭhapāda, holding, as you do, different views, other things approving themselves to you, setting different aims before yourself, striving, after a different perfection, trained in a different system of doctrine, to grasp this matter!'

25-27. 'Then, Sir, if that be so, tell me at least:

"Is the world eternal? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

2. 'Then, Sir, if that be so, tell me at least:

"Is the world not eternal? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

3. 'Then, Sir, if that be so, tell me at least:

"Is the world finite? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

4. 'Then, Sir, if that be so, tell me at least:

"Is the world infinite? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

5. 'Then, Sir, if that be so, tell me at least:

[188] "Is the soul the same as the body? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

6. 'Then, Sir, if that be so, tell me at least:

"Is the soul one thing, and the body another? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

7. 'Then, Sir, if that be so, tell me at least:

"Does one who has gained the truth live again after death? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

8. 'Then, Sir, if that be so, tell me at least:

"Does he not live again after death? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

9. 'Then, Sir, if that be so, tell me at least:

"Does he both live again, and not live again, after death? Is this alone the truth, and any other view mere folly?"'

'That, Poṭṭhapāda, is a matter on which I have expressed no opinion.'

10. 'Then, Sir, if that be so, tell me at least:

"Does he neither live again, nor not live again, after death? Is this alone the truth, and any other view mere folly?"'

'That too, Poṭṭhapāda, is a matter on which I have expressed no opinion.'²²

28. 'But why has the Exalted One expressed no opinion on that?'

'This question is not calculated to profit, it is not concerned with the Norm (the Dhamma), it does not redound even to the elements of right conduct, nor to detachment, nor to purification from lusts, nor to quietude, nor to tranquillisation of heart, nor to real knowledge, nor to the insight (of the higher stages of the Path), nor to Nirvāṇa. Therefore is it that I express no opinion upon it.'

[189] 29. 'Then what is it that the Exalted One has determined?'

'I have expounded, Poṭṭhapāda, what pain²³ is; I have expounded what is the origin of pain; I have expounded what is the cessation of pain; I have expounded what is the method by which one may reach the cessation of pain.'²⁴

30. 'And why has the Exalted One put forth a statement as to that?'

'Because that question, Poṭṭhapāda, is calculated to profit, is concerned with the Norm, redounds to the beginnings of right conduct, to detachment, to purification from lusts, to quietude, to tranquillisation of heart, to real knowledge, to the insight of the higher stages of the Path, and to Nirvāṇa. Therefore is it, Poṭṭhapāda, that I have put forward a statement as to that.'

'That is so, O Exalted One. That is so, O Happy One. And now let the Exalted One do what seemeth to him fit.'

And the Exalted One rose from his seat, and departed thence.

 

31. Now no sooner had the Exalted One gone away than those mendicants bore down upon Poṭṭhapāda, the mendicant, from all sides with a torrent of jeering and biting words,²⁵ saying:

'Just so forsooth, this Poṭṭhapāda gives vent to approval of whatsoever the Samaṇa Gotama says, with his:

"That is so, O Exalted One. That is so, O Happy One."

Now we, on the other hand, fail to see that the Samaṇa Gotama has put forward any doctrine that is distinct with regard to any one of the ten points raised.'

And they went through them all in detail.

[190] But when they spake thus Poṭṭhapāda, the mendicant, replied:

'Neither do I see that he puts forward, as certain, any proposition with respect to those points. But the Samaṇa Gotama propounds a method in accordance with the nature of things, true and fit, based on the Norm, and certain by reason of the Norm. And how could I refuse to approve, as well said, what has been so well said by the Samaṇa Gotama as he propounded that?'

32. Now after the lapse of two or three days Citta, the son of the elephant trainer,²⁶ and Poṭṭhapāda, the mendicant, came to the place where the Exalted One was, staying.

And on their arrival Citta, the son of the elephant trainer, bowed low to the Exalted One, and took his seat on one side.

And Poṭṭhapāda, the mendicant, exchanged with the Exalted One the greetings and compliments of courtesy and friendship, and took his seat on one side, and when he was so seated he told the Exalted One how the mendicants had jeered at him, and how he had replied.

[191] 33. 'All those mendicants, Poṭṭhapāda, are blind, and see not. You are the only one, with eyes to see, among them.

Some things, Poṭṭhapāda, I have laid down as, certain, other things I have declared [257]uncertain.

The latter are those ten questions that you raised, and for the reasons given I hold them matters of uncertainty.

The former are the Four Truths I expounded, and for the reasons given I hold them to be matters of certainty.

[192] 34. 'There are some Samaṇas and Brahmans Poṭṭhapāda, who hold the following opinion, indulge in the following speculation:

"The soul is perfectly happy and healthy after death."

And I went to them, and asked them whether that was their view or not.

And they acknowledged that it was.²⁷

And I asked them whether, so far as they were in the habit of knowing or perceiving it,²⁸ the world (that is, the people in the world) was perfectly happy, and they answered: "No."

'Then I asked them:

"Or further, Sirs, can you maintain that you yourselves for a whole night, or for a whole day, or even for half a night or day, have ever been perfectly happy?"

And they answered: "No."

'Then I said to them:

"Or further, Sirs, do you know a way, or a method, by which you can realise a state that is altogether happy?"

And still to that question they answered: "No."

'And then I said:

"Or have you, Sirs, ever heard the voices of gods who had realised rebirth in a perfectly happy world, saying:

'Be earnest, O men, and direct in effort, towards the realisation of (rebirth in) a world of perfect happiness. For we, in consequence of similar effort, have been reborn in such a world."'

And still they answered: "No."

'Now what think you as to that, Poṭṭhapāda?

That being so, does not the talk of those Samaṇas and Brahmans turn out to be without good ground?²⁹

[193] 35.³⁰ 'Just as if a man should say:

How I long for, how I love the most beautiful woman in the land!

'And people should ask him:

"Well! good friend! This most beautiful woman in the land, whom you so love and long for, do you know whether that beautiful woman is a noble lady, or of priestly rank, or of the trader class, or of menial birth?"

'And when so asked, he should answer: "No."

'And people should ask him:

"Well! good friend! This most beautiful woman in the land, whom you so love and long for, do you know what her name is, or her family name, or whether she be tall, or short, or of medium height; whether she be dark or brunette or golden in colour³¹; or in what village, or town, or city she dwells?

'And when so asked, he should answer: "No."

'And people should say to him:

"So then, good friend, whom you know not, neither have seen, her do you love and long for?

'And when so asked, he should answer: "Yes."

'Now what think you of that, Poṭṭhapāda?

Would it not turn out, that being so, that the talk of that man was witless talk?'

[194] 36, 37. 'Then just so also, Poṭṭhapāda, was it with the Samaṇas and Brahmans who talk about the soul being perfectly happy and healthy after death:³²

I went to them, and asked them whether that was their view or not.

And they acknowledged that it was.

And I asked them whether, so far as they were in the habit of knowing or perceiving it, the world (that is, the people in the world) was perfectly happy, and they answered: "No."

'Then I asked them:

"Or further, Sirs, can you maintain that you yourselves for a whole night, or for a whole day, or even for half a night or day, have ever been perfectly happy?"

And they answered: "No."

'Then I said to them:

"Or further, Sirs, do you know a way, or a method, by which you can realise a state that is altogether happy?"

And still to that question they answered: "No."

'And then I said:

"Or have you, Sirs, ever heard the voices of gods who had realised rebirth in a perfectly happy world, saying:

'Be earnest, O men, and direct in effort, towards the realisation of (rebirth in) a world of perfect happiness.

For we, in consequence of similar effort, have been reborn in such a world."'

And still they answered: "No."

'Now what think you as to that, Poṭṭhapāda?

That being so, does not the talk of those Samaṇas and Brahmans turn out to be without good ground?

It is just, Poṭṭhapāda, as if a man were to put up a staircase in a place where four cross roads meet, to mount up thereby on to the upper storey of a mansion.

And people should say to him:

"Well! good friend! This mansion, to mount up into which you are making this staircase, do you know whether it is in the East, or in the West, or in the South, or in the North? whether it is high, or low, or of medium size?

"And when so asked, he should answer: "No."

'And people should say to him.

"But then, good friend, you are making a staircase to mount up into a mansion you know not of, neither have seen!

'And when so asked, he should answer: "Yes."

'Now what think you of that, Poṭṭhapāda?

Would it not turn out, that being so, that the talk of that man was witless talk?

'For a truth, Sir, that being so, his talk would turn out to be witless talk.'

38. '[Then surely just so, Poṭṭhapāda, is it with those Samaṇas and Brahmans who postulate a soul happy and healthy after death.

For I went to them, and asked them whether that was their view or not.

And they acknowledged that it was.

And I asked them whether, so far as they were in the habit of knowing or perceiving it, the world (that is, the people in the world) was perfectly happy, and they answered: "No."

'Then I asked them:

"Or further, Sirs, can you maintain that you yourselves for a whole night, or for a whole day, or even for half a night or day, have ever been perfectly happy?"

And they answered: "No."

'Then I said to them:

"Or further, Sirs, do you know a way, or a method, by which you can realise a state that is altogether happy?"

And still to that question they answered: "No."

'And then I said:

"Or have you, Sirs, ever heard the voices of gods who had realised rebirth in a perfectly happy world, saying:

'Be earnest, O men, and direct in effort, towards the realisation of (rebirth in) a world of perfect happiness. For we, in consequence of similar effort, have been reborn in such a world."'

And still they answered: "No."

'Just as if a man should say: How I long for, how I love the most beautiful woman in the land!

'And people should ask him:

"Well! good friend! This most beautiful woman in the land, whom you so love and long for, do you know whether that beautiful woman is a noble lady, or of priestly rank, or of the trader class, or of menial birth?"

'And when so asked, he should answer: "No."

'And people should ask him:

"Well! good friend! This most beautiful woman in the land, whom you so love and long for, do you know what her name is, or her family name, or whether she be tall, or short, or of medium height; whether she be dark or brunette or golden in colour; or in what village, or town, or city she dwells?

'And when so asked, he should answer: "No."

'And people should say to him:

"So then, good friend, whom you know not, neither have seen, her do you love and long for?

'And when so asked, he should answer: "Yes."

'Now what think you of that, Poṭṭhapāda?

Would it not turn out, that being so, that the talk of that man was witless talk?'

It is just, Poṭṭhapāda, as if a man were to put up a staircase in a place where four cross roads meet, to mount up thereby on to the upper storey of a mansion.

And people should say to him:

"Well! good friend! This mansion, to mount up into which you are making this staircase, do you know whether it is in the East, or in the West, or in the South, or in the North? whether it is high, or low, or of medium size?

"And when so asked, he should answer: "No."

'And people should say to him.

"But then, good friend, you are making a staircase to mount up into a mansion you know not of, neither have seen!

'And when so asked, he should answer: "Yes."

'Now what think you of that, Poṭṭhapāda?³³

That being so, does not their talk, too, turn out to be without good ground?'

[195] 'For a truth, Sir, that being so, their talk would turn out to be without good ground.

39. 'The following three modes of personality, are common Poṭṭhapāda, (are commonly acknowledged in the world): — material, immaterial, and formless.³⁴

The first has form, is made up of the four elements, and is nourished by solid food.

The second has no form, is made up of mind, has all its greater and lesser limbs complete, and all the organs perfect.

The third is without form, and is made up of consciousness only.

40. 'Now I teach a doctrine, Poṭṭhapāda, with respect to the material mode of personality³⁵, that leads to the putting off of that personality; so that, if you walk according to that doctrine, the evil dispositions one has acquired may be put away;³⁶ the dispositions which tend to purification³⁷ may increase; and one may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom.

41. I teach a doctrine, Poṭṭhapāda, with respect to the immaterial mode of personality, that leads to the putting off of that personality; so that, if you walk according to that doctrine, the evil dispositions one has acquired may be put away; the dispositions which tend to purification may increase; and one may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom.

42. I teach a doctrine, Poṭṭhapāda, with respect to the formless mode of personality, that leads to the putting off of that personality; so that, if you walk according to that doctrine, the evil dispositions one has acquired may be put away; the dispositions which tend to purification may increase; and one may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom.

[196] 'Now it may well be, Poṭṭhapāda, that you think Evil dispositions may be put away, the dis- positions that, tend to purification may increase, one may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom, but one may continue sad."

Now that, Poṭṭhapāda, would not be accurate judgement.

When such conditions are fulfilled, then there will be joy, and happiness, and peace, and in continual mindfulness and self-mastery, one will dwell at ease.

[197] 43-45. 'And outsiders, Poṭṭhapāda, might question, us thus:

"What then, Sir, is that material (or that mental, or, that formless) mode of personality for the putting away of which you preach such a doctrine as will lead him who walks according to it to get free from the evil dispositions he has acquired, to increase in the dispositions that tend to purification, so that he may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom?

"And to that I should reply:³⁸

'The following three modes of personality, are common, (are commonly acknowledged in the world): — material, immaterial, and formless.

The first has form, is made up of the four elements, and is nourished by solid food.

The second has no form, is made up of mind, has all its greater and lesser limbs complete, and all the organs perfect.

The third is without form, and is made up of consciousness only.

'Now I teach a doctrine, with respect to each of these, that leads to the putting off of that personality; so that, if you walk according to that doctrine, the evil dispositions one has acquired may be put away; the dispositions which tend to purification may increase; and one may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom.

[198] 'Now what think you of that, Poṭṭhapāda.

That being so, would not the talk turn out to be well grounded?'

'For a truth, Sir, it would.'

46. 'Just, Poṭṭhapāda, as if a man should construct a staircase, to mount up into the upper storey of a palace, at the foot of the very palace itself.

And men should say to him:³⁹

'"Well! good friend! that palace, to mount up into which you are constructing this staircase, do you know whether it is in the East, or in the West, or in the South, or in the North? whether it is high or low or of medium size?

'And when so asked, he should answer:

"Why! here is the very palace itself! It is at the very foot of it I am constructing my staircase with the object of mounting up into it."

'What would you think, Poṭṭhapāda, of that? Would not his talk, that being so, turn out to be well grounded?'

'For a truth, Sir it would.'

[199] 47. 'Then just so, Poṭṭhapāda,⁴⁰ I teach a doctrine, Poṭṭhapāda, with respect to the material mode of personality, that leads to the putting off of that personality; so that, if you walk according to that doctrine, the evil dispositions one has acquired may be put away; the dispositions which tend to purification may increase; and one may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom.

I teach a doctrine, Poṭṭhapāda, with respect to the immaterial mode of personality, that leads to the putting off of that personality; so that, if you walk according to that doctrine, the evil dispositions one has acquired may be put away; the dispositions which tend to purification may increase; and one may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom.

I teach a doctrine, Poṭṭhapāda, with respect to the formless mode of personality, that leads to the putting off of that personality; so that, if you walk according to that doctrine, the evil dispositions one has acquired may be put away; the dispositions which tend to purification may increase; and one may continue to see face-to-face, and by himself come to realise, the full perfection and grandeur of wisdom.

48. Now when he had thus spoken, Citta, the son of the elephant trainer, said to the Exalted One:

'At that time, Sir, when a man is in possession of the material mode of personality, are the other two unreal to him then?

Is it only the one he has that is real?⁴¹

'At that time, Sir, when a man is in possession of the immaterial mode of personality, are the other two unreal to him then?

Is it only the one he has that is real?

'At that time, Sir, when a man is in possession of the formless mode of personality, are the other two unreal to him then?

Is it only the one he has that is real?

49. At the time, Citta, when any one of the three modes of personality is going on, then it does not come under the category of either of the other two.

It is known only by the name of the mode going on.

[200] 'If people should ask you, Citta, thus:

"Were you in the past, or not? Will you be in the future, or not? Are you now, or not?" — How would you answer?

I should say that I was in the past, and not not; that I shall be in the future, and not not; that I am now, and not not.'

50. 'Then if they rejoined:

Well! that past personality that you had, is that real to you; and the future personality, and the present, unreal?

The future personality that you will have, is that real to you; and the past personality, and the present, unreal?

The personality that you have now, in the present, is that real to you; and the past personality, and the future, unreal?"

— How would you answer?'

'I should say that the past personality that I had was real to me at the time when I had it; and the others unreal.

And so also in the other two cases.'

51. 'Well! Just so, Citta, when any one of the three modes of personality is going on, then it does not come under the category of either of the other two.

52. 'Just, Citta, as from a cow comes milk, and from the milk curds, and from the curds butter, and from the butter ghee, and from the ghee junket; but when it is milk it is not called curds, or butter, or, or junket; and when it is curds it is not called by any of the other names; and so on --

[202] 53. 'Just so, Citta, when any one of the three modes of personality is going on, it is not called by the name of the other.

For these, Citta, are merely names, expressions turns of speech, designations in common use in the world.

And of these a Tathāgata (one who has won the truth) makes use indeed, but is not led astray by them.'⁴²

54. And when he had thus spoken, Poṭṭhapāda, the mendicant, said to the Exalted One:

'Most excellent, Sir, are the words of thy mouth; most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms, - just even so has the truth been made known, in many a figure, by the Exalted One. And I, Sir, betake myself to the Exalted One as my guide, to his Doctrine, and to his Order. May the Exalted One accept me as an adherent; as one who, from this day forth as long as life endures, has taken him as his guide.'

55. But Citta, the son of the elephant trainer, though he made use of the same words, concluded with the request:

'And may I be permitted to go forth from the world under the Exalted One; may I receive admission into his Order.'

[203] 56. And his request was granted, and he 'was received into the Order.

And from immediately after his initiation Citta, the son of the elephant trainer, remained alone and separate, earnest, zealous, and resolved.

And e'er long he attained to that supreme goal of the higher life for the sake of which the clansmen go forth utterly from the household life to become houseless wanderers — yea! that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face-to-face!

And he became conscious that rebirth was at an end; that the higher life had been fulfilled; that all that should be done had been accomplished; and that, after this present life, there would be no beyond!

So the venerable Citta, the son of the elephant trainer, became yet another among the Arahats.

Here ends the Poṭṭhapāda Suttanta.

Footnotes

YOU MAY ALSO LIKE