54 (1) Undeclared
Then a certain bhikkhu approached the Blessed One, paid homage to him, [68] sat down to one side, and said: “Bhante, why is it that doubt does not arise in the instructed noble disciple about the undeclared points?”1529
“With the cessation of views, bhikkhu, doubt does not arise in the instructed noble disciple about the undeclared points.
(1) “‘The Tathāgata exists after death’: this is an involvement with views; ‘The Tathāgata does not exist after death’: this is an involvement with views; ‘The Tathāgata both exists and does not exist after death’: this is an involvement with views; ‘The Tathāgata neither exists nor does not exist after death’: this is an involvement with views.
“Bhikkhu, the uninstructed worldling does not understand views, their origin, their cessation, and the way leading to their cessation. For him, that view increases. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.
“But the instructed noble disciple understands views, their origin, their cessation, and the way leading to their cessation. For him, that view ceases. He is freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is freed from suffering, I say.
“Knowing thus, seeing thus, the instructed noble disciple does not declare: ‘The Tathāgata exists after death’; or: ‘The Tathāgata does not exist after death’; or: ‘The Tathāgata both exists and does not exist after death’; or: ‘The Tathāgata neither exists nor does not exist after death.’ Knowing thus, seeing thus, the instructed noble disciple does not make declarations regarding the undeclared points.
“Knowing thus, bhikkhu, seeing thus, the instructed noble disciple does not tremble, does not shake,1530 does not vacillate, and does not become terrified regarding the undeclared points.
(2) “‘The Tathāgata exists after death’: this is an involvement with craving … (3) … this is [69] an involvement with perception … (4) … something conceived … (5) … a proliferation … (6) … an involvement with clinging … (7) … a [ground for] remorse; ‘The Tathāgata does not exist after death’: this is a [ground for] remorse; ‘The Tathāgata both exists and does not exist after death’: this is a [ground for] remorse; ‘The Tathāgata neither exists nor does not exist after death’: this is a [ground for] remorse.
“Bhikkhu, the uninstructed worldling does not understand remorse, its origin, its cessation, and the way leading to its cessation. For him, that remorse increases. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.
“But the instructed noble disciple understands remorse, its origin, its cessation, and the way leading to its cessation. For him, that remorse ceases. He is freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is freed from suffering, I say.
“Knowing thus, seeing thus, the instructed noble disciple does not declare: ‘The Tathāgata exists after death’; or: ‘The Tathāgata does not exist after death’; or: ‘The Tathāgata both exists and does not exist after death’; or: ‘The Tathāgata neither exists nor does not exist after death.’ Knowing thus, seeing thus, the instructed noble disciple does not make declarations regarding the undeclared points.
“Knowing thus, seeing thus, the instructed noble disciple does not tremble, does not shake, does not vacillate, and does not fall into terror regarding the undeclared points. [70]
“Bhikkhu, this is why doubt does not arise in the instructed noble disciple about the undeclared points.”
55 (2) Destinations of Persons
“Bhikkhus, I will teach you seven destinations of persons and attainment of nibbāna through non-clinging. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what, bhikkhus, are the seven destinations of persons?1531
(1) “Here, a bhikkhu is practicing thus: ‘It might not be, and it might not be mine. It will not be; it will not be mine.1532 I am abandoning what exists, what has come to be.’ He obtains equanimity. He is not attached to existence; he is not attached to origination. He sees with correct wisdom: ‘There is a higher state that is peaceful,’1533 yet he has not totally realized that state. He has not totally abandoned the underlying tendency to conceit; he has not totally abandoned the underlying tendency to lust for existence; he has not totally abandoned ignorance.1534 With the utter destruction of the five lower fetters he becomes an attainer of nibbāna in the interval.1535
“For example, when an iron bowl has been heated all day and is struck, a chip might fly off and be extinguished. So too, a bhikkhu is practicing thus … [71] … he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes an attainer of nibbāna in the interval.1536
(2) “Then a bhikkhu is practicing thus: ‘It might not be, and it might not be mine. It will not be; it will not be mine. I am abandoning what exists, what has come to be.’ He obtains equanimity. He is not attached to existence; he is not attached to origination. He sees with correct wisdom: ‘There is a higher state that is peaceful,’ yet he has not totally realized that state. He has not totally abandoned the underlying tendency to conceit; he has not totally abandoned the underlying tendency to lust for existence; he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes an attainer of nibbāna in the interval.
“For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and be extinguished. So too, a bhikkhu is practicing thus…. With the utter destruction of the five lower fetters he becomes an attainer of nibbāna in the interval.
(3) “Then a bhikkhu is practicing thus: ‘It might not be, and it might not be mine. It will not be; it will not be mine….’ … With the utter destruction of the five lower fetters he becomes an attainer of nibbāna in the interval.
“For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and be extinguished just before it lands on the ground. So too, a bhikkhu is practicing thus…. [72] … With the utter destruction of the five lower fetters he becomes an attainer of nibbāna in the interval.
(4) “Then a bhikkhu is practicing thus: ‘It might not be, and it might not be mine. It will not be; it will not be mine….’ … With the utter destruction of the five lower fetters he becomes an attainer of nibbāna upon landing.1537
“For example, when an iron bowl has been heated all day and is struck, a chip might be produced and fly up, and upon landing on the ground it would be extinguished. So too, a bhikkhu is practicing thus…. With the utter destruction of the five lower fetters he becomes an attainer of nibbāna upon landing.
(5) “Then a bhikkhu is practicing thus: ‘It might not be, and it might not be mine. It will not be; it will not be mine….’ … With the utter destruction of the five lower fetters he becomes an attainer of nibbāna without exertion.
“For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and fall on a small pile of straw or sticks. There it would produce a fire and smoke, but when it has exhausted that small pile of straw or sticks, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus…. With the utter destruction of the five lower fetters he becomes an attainer of nibbāna without exertion.1538 [73]
(6) “Then a bhikkhu is practicing thus: ‘It might not be, and it might not be mine. It will not be; it will not be mine….’ … With the utter destruction of the five lower fetters he becomes an attainer of nibbāna through exertion.
“For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and then fall upon a wide pile of straw or sticks. There it would produce a fire and smoke, but when it has exhausted that wide pile of straw or sticks, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus…. With the utter destruction of the five lower fetters he becomes an attainer of nibbāna through exertion.
(7) “Then a bhikkhu is practicing thus: ‘It might not be, and it might not be mine. It will not be; it will not be mine. I am abandoning what exists, what has come to be.’ He obtains equanimity. He is not attached to existence; he is not attached to origination. He sees with correct wisdom: ‘There is a higher state that is peaceful,’ yet he has not totally realized that state. He has not totally abandoned the underlying tendency to conceit; he has not totally abandoned the underlying tendency to lust for existence; he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes one bound upstream, heading toward the Akaniṭṭha realm.1539
“For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and then fall upon a large pile of straw or sticks. There it would produce a fire and smoke, and when it has exhausted that large [74] pile of straw or sticks, it would burn up a woods or a grove until it reaches the edge of a field, the edge of a road, the edge of a stone mountain, the edge of water, or some delightful piece of land, and then, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus…. With the utter destruction of the five lower fetters he becomes one bound upstream, heading toward the Akaniṭṭha realm.
“These, bhikkhus, are the seven destinations of persons.
“And what, bhikkhus, is attainment of nibbāna through non-clinging? Here, a bhikkhu is practicing thus: ‘It might not be, and it might not be mine. It will not be; it will not be mine. I am abandoning what exists, what has come to be.’ He obtains equanimity. He is not attached to existence; he is not attached to origination. He sees with correct wisdom: ‘There is a higher state that is peaceful,’ and he has totally realized that state. He has totally abandoned the underlying tendency to conceit; he has totally abandoned the underlying tendency to lust for existence; he has totally abandoned ignorance. With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. This is called attainment of nibbāna through non-clinging.
“These, bhikkhus, are the seven destinations of persons and attainment of nibbāna through non-clinging.”
56 (3) Tissa
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then, when the night had advanced, two deities of stunning beauty, illuminating the entire Vulture [75] Peak, approached the Blessed One, paid homage to him, and stood to one side. One deity then said to the Blessed One: “Bhante, these bhikkhunīs are liberated.”
The other said: “Bhante, these bhikkhunīs are well liberated without residue remaining.”1540
This is what those deities said. The Teacher agreed. Then, [thinking]: “The Teacher has agreed,” they paid homage to the Blessed One, circumambulated him keeping the right side toward him, and disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus: “Last night, bhikkhus, when the night had advanced, two deities of stunning beauty, illuminating the entire Vulture Peak, approached me, paid homage to me, and stood to one side. One deity then said to me: ‘Bhante, these bhikkhunīs are liberated.’ And the other said: ‘Bhante, these bhikkhunīs are well liberated without residue remaining.’ This is what those deities said, after which they paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”
Now on that occasion the Venerable Mahāmoggallāna was sitting not far from the Blessed One. Then it occurred to the Venerable Mahāmoggallāna: “Which devas know one who has a residue remaining as ‘one with a residue remaining’ and one who has no residue remaining as ‘one without residue remaining’?”
Now at that time a bhikkhu named Tissa had recently died and been reborn in a certain brahmā world. There too they knew him as “the brahmā Tissa, powerful and mighty.” Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahāmoggallāna disappeared from Mount Vulture Peak and reappeared in that brahmā world. Having seen the Venerable Mahāmoggallāna coming in the distance, the brahmā Tissa [76] said to him:
“Come, respected Moggallāna! Welcome, respected Moggallāna! It has been long since you took the opportunity to come here. Sit down, respected Moggallāna. This seat has been prepared.” The Venerable Mahāmoggallāna sat down on the prepared seat. The brahmā Tissa then paid homage to the Venerable Mahāmoggallāna and sat down to one side. The Venerable Mahāmoggallāna then said to him:
“Which devas, Tissa, know one who has a residue remaining as ‘one with a residue remaining’ and one who has no residue remaining as ‘one without residue remaining’?”
“The devas of Brahmā’s company have such knowledge, respected Moggallāna.”
“Do all the devas of Brahmā’s company have such knowledge, Tissa?”
“Not all, respected Moggallāna. Those devas of Brahmā’s company who are content with a brahmā’s life span, a brahmā’s beauty, a brahmā’s happiness, a brahmā’s glory, a brahmā’s authority, and who do not understand as it really is an escape higher than this, do not have such knowledge.
“But those devas of Brahmā’s company who are not content with a brahmā’s life span, a brahmā’s beauty, a brahmā’s happiness, a brahmā’s glory, a brahmā’s authority, and who [77] understand as it really is an escape higher than this, know one who has a residue remaining as ‘one with a residue remaining’ and one who has no residue remaining as ‘one without residue remaining.’1541
(1) “Here, respected Moggallāna, when a bhikkhu is liberated in both respects, those devas know him thus: ‘This venerable one is liberated in both respects. As long as his body stands devas and humans will see him, but with the breakup of the body, devas and humans will see him no more.’ It is in this way that those devas know one who has a residue remaining as ‘one with a residue remaining’ and one who has no residue remaining as ‘one without residue remaining.’
(2) “Then, when a bhikkhu is liberated by wisdom, those devas know him thus: ‘This venerable one is liberated by wisdom. As long as his body stands devas and humans will see him, but with the breakup of the body devas and humans will see him no more.’ It is in this way, too, that those devas know one who has a residue remaining….
(3) “Then, when a bhikkhu is a body witness, those devas know him thus: ‘This venerable one is a body witness. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, dwell in it.’ It is in this way, too, that those devas know one who has a residue remaining….
(4) “Then, when a bhikkhu is one attained to view … (5) one liberated by faith … (6) a Dhamma follower, those devas know him thus: ‘This venerable one [78] is a Dhamma follower. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, dwell in it.’ It is in this way, too, that those devas know one who has a residue remaining as ‘one with a residue remaining’ and one who has no residue remaining as ‘one without residue remaining.’
Then, having delighted and rejoiced in the words of the brahmā Tissa, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahāmoggallāna disappeared from the brahmā world and reappeared on Vulture Peak. He approached the Blessed One, paid homage to him, sat down to one side, and reported to the Blessed One his entire conversation with the brahmā Tissa.
[The Blessed One said:] “But, Moggallāna, didn’t the brahmā Tissa teach you about the seventh person, the one who dwells in the markless?”1542
“It is the time for this, Blessed One! It is the time for this, Fortunate One! The Blessed One should teach about the seventh person, the one who dwells in the markless. Having heard it from the Blessed One, the bhikkhus will retain it in mind.”
“Then listen, Moggallāna, and attend closely. I will speak.”
“Yes, Bhante,” the Venerable Mahāmoggallāna replied. The Blessed One said this:
(7) “Here, Moggallāna, through non-attention to all marks, a bhikkhu enters and dwells in the markless mental concentration. Those devas know him thus: ‘Through non-attention to all marks, this venerable one enters and dwells in the markless mental concentration. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, [79] and having entered upon it, dwell in it.’ It is in this way, too, that those devas know one who has a residue remaining as ‘one with a residue remaining’ and one who has no residue remaining as ‘one without residue remaining.’”
57 (4) Sīha1543
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the hall with the peaked roof. Then Sīha the general approached the Blessed One, paid homage to him, sat down to one side, and said:
“Is it possible, Bhante, to point out a directly visible fruit of giving?”
“Well then, Sīha, I will question you about this matter. You should answer as you see fit.”
(1) “What do you think, Sīha? There might be two persons, one without faith who is miserly, mean, and abusive, and another endowed with faith, a munificent giver who delights in charity. What do you think, Sīha? To whom would the arahants first show compassion: to the one without faith who is miserly, mean, and abusive, or to the one endowed with faith, a munificent giver who delights in charity?”1544
“Why, Bhante, would the arahants first show compassion to the person without faith who is miserly, mean, and abusive? They would first show compassion to the one endowed with faith, a munificent giver who delights in charity.”
(2) “What do you think, Sīha? Whom would the arahants approach first: the one without faith who is miserly, mean, and abusive, or [80] the one endowed with faith, a munificent giver who delights in charity?”
“Why, Bhante, would the arahants first approach the person without faith who is miserly, mean, and abusive? They would first approach the one endowed with faith, a munificent giver who delights in charity.”
(3) “What do you think, Sīha? From whom would the arahants first receive alms: from the one without faith who is miserly, mean, and abusive, or from the one endowed with faith, a munificent giver who delights in charity?”
“Why, Bhante, would the arahants first receive alms from the person without faith who is miserly, mean, and abusive? They would first receive alms from the one endowed with faith, a munificent giver who delights in charity.”
(4) “What do you think, Sīha? To whom would the arahants first teach the Dhamma: to the one without faith who is miserly, mean, and abusive, or to the one endowed with faith, a munificent giver who delights in charity?”
“Why, Bhante, would the arahants first teach the Dhamma to the person without faith who is miserly, mean, and abusive? They would first teach the Dhamma to the one endowed with faith, a munificent giver who delights in charity.”
(5) “What do you think, Sīha? Which person would acquire a good reputation: the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?”
“How, Bhante, would the person without faith who is miserly, mean, and abusive acquire a good reputation? It is the person endowed with faith, a munificent giver who delights in charity, who would acquire a good reputation.”
(6) “What do you think, Sīha? Which person would approach any assembly—whether of khattiyas, brahmins, householders, or ascetics—[81] confidently and composed: the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?”
“How, Bhante, could the person without faith, who is miserly, mean, and abusive, approach any assembly—whether of khattiyas, brahmins, householders, or ascetics—confidently and composed? It is the person endowed with faith, a munificent giver who delights in charity, who would approach any assembly … confidently and composed.”
(7) “What do you think, Sīha? With the breakup of the body, after death, which person would be reborn in a good destination, in a heavenly world: the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?”
“How, Bhante, could the person without faith who is miserly, mean, and abusive be reborn in a good destination, in a heavenly world, with the breakup of the body, after death? It is the person endowed with faith, a munificent giver who delights in charity, who would be reborn in a good destination, in a heavenly world, with the breakup of the body, after death.
“Bhante, I do not go by faith in the Blessed One concerning those six directly visible fruits of giving declared by him. I know them, too. For I am a donor, a munificent giver, and the arahants first show compassion to me. I am a donor, a munificent giver, and the arahants first approach me. I am a donor, a munificent giver, and the arahants first receive alms from me. I am a donor, a munificent giver, and the arahants first teach the Dhamma to me. I am a donor, a munificent giver, and I have acquired a good reputation: ‘Sīha the general is a donor, a sponsor, a supporter of the Saṅgha.’ [82] I am a donor, a munificent giver, and whatever assembly I approach—whether of khattiyas, brahmins, householders, or ascetics—I approach it confidently and composed. I do not go by faith in the Blessed One concerning these six directly visible fruits of giving declared by him. I know them, too. But when the Blessed One tells me: ‘Sīha, with the breakup of the body, after death, a donor, a munificent giver, is reborn in a good destination, in a heavenly world,’ I do not know this, and here I go by faith in the Blessed One.”
“So it is, Sīha, so it is! With the breakup of the body, after death, a donor, a munificent giver, is reborn in a good destination, in a heavenly world.”
58 (5) No Need to Hide
“Bhikkhus, there are these four things that the Tathāgata does not need to hide and three things about which he is irreproachable.1545
“What are the four things that the Tathāgata does not need to hide?
(1) “Bhikkhus, the Tathāgata is one whose bodily behavior is purified. There is no bodily misconduct on the part of the Tathāgata that he might need to hide, [thinking]: ‘Let others not find this out about me.’
(2) “The Tathāgata is one whose verbal behavior is purified. There is no verbal misconduct on the part of the Tathāgata that he might need to hide, [thinking]: ‘Let others not find this out about me.’
(3) “The Tathāgata is one whose mental behavior is purified. There is no mental misconduct on the part of the Tathāgata that he might need to hide, [thinking]: ‘Let others not find this out about me.’
(4) “The Tathāgata is one whose livelihood is purified. There is no wrong livelihood on the part of the Tathāgata that he might need to hide, [thinking]: ‘Let others not find this out about me.’
“These are the four things that the Tathāgata does not need to hide. And what are the three things about which he is irreproachable? [83]
(5) “The Tathāgata, bhikkhus, is one whose Dhamma is well expounded. In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, deva, Māra, Brahmā, or anyone in the world could reasonably reprove me: ‘For such and such reasons, your Dhamma is not well expounded.’ Since I do not see any such ground, I dwell secure, fearless, and self-confident.
(6) “I have well proclaimed to my disciples the practice leading to nibbāna in such a way that, practicing in accordance with it [and reaching] the destruction of the taints, they realize for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it. In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, deva, Māra, Brahmā, or anyone in the world could reasonably reprove me: ‘For such and such reasons, you have not well proclaimed to your disciples1546 the practice leading to nibbāna in such a way that, practicing in accordance with it [and reaching] the destruction of the taints, they realize for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it.’ Since I do not see any such ground, I dwell secure, fearless, and self-confident.
(7) “My assembly, bhikkhus, consists of many hundreds of disciples who, with the destruction of the taints, have realized for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it. In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, deva, Māra, Brahmā, or anyone in the world could reasonably reprove me: ‘For such and such reasons, it is not the case that your assembly consists of many hundreds of disciples who have destroyed the taints and realized for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it.’ Since I [84] do not see any such ground, I dwell secure, fearless, and self-confident.
“These are the three things about which the Tathāgata is irreproachable.
“These, bhikkhus, are the four things that the Tathāgata does not have to hide and the three things about which he is irreproachable.”
59 (6) Kimbila1547
Thus have I heard. On one occasion the Blessed One was dwelling at Kimbilā in a nicula grove. Then the Venerable Kimbila approached the Blessed One, paid homage to him, sat down to one side, and said:
“What is the cause and reason why, Bhante, the good Dhamma does not continue long after a Tathāgata has attained final nibbāna?”
“Here, Kimbila, after a Tathāgata has attained final nibbāna, (1) the bhikkhus, bhikkhunīs, male lay followers, and female lay followers dwell without reverence and deference toward the Teacher. (2) They dwell without reverence and deference toward the Dhamma. (3) They dwell without reverence and deference toward the Saṅgha. (4) They dwell without reverence and deference toward the training. (5) They dwell without reverence and deference toward concentration. (6) They dwell without reverence and deference toward heedfulness. (7) They dwell without reverence and deference toward hospitality. This is the cause and reason why the good Dhamma does not continue long after a Tathāgata has attained final nibbāna.”
“What is the cause and reason why, Bhante, the good Dhamma continues long after a Tathāgata has attained final nibbāna?”
“Here, Kimbila, after a Tathāgata has attained final nibbāna, (1) the bhikkhus, bhikkhunīs, male lay followers, and female lay followers dwell with reverence and deference toward the Teacher. (2) They dwell with reverence and deference toward the Dhamma. (3) They dwell with reverence and deference toward the Saṅgha. (4) They dwell with reverence and deference toward the training. (5) They dwell with reverence and deference toward concentration. (6) They dwell with reverence and deference toward heedfulness. (7) They dwell with reverence and deference toward hospitality. This is the cause and reason why the good Dhamma continues long after a Tathāgata has attained final nibbāna.” [85]
60 (7) Seven Qualities
“Bhikkhus, possessing seven qualities, a bhikkhu can before long, with the destruction of the taints, realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it. What seven?
“Here, a bhikkhu is endowed with faith, virtuous, learned, secluded, energetic, mindful, and wise. Possessing these seven qualities, a bhikkhu can before long, with the destruction of the taints, realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, can dwell in it.”
61 (8) Dozing
Thus have I heard. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira, in the deer park at Bhesakalā Grove. Now on that occasion the Venerable Mahāmoggallāna was sitting and dozing1548 at Kallavālamuttagāma among the Magadhans. With the divine eye, which is purified and surpasses the human, the Blessed One saw the Venerable Mahāmoggallāna sitting and dozing. Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from the deer park at Bhesakalā Grove, and reappeared before the Venerable Mahāmoggallāna. The Blessed One sat down on the seat that was prepared for him and said:
“Are you dozing, Moggallāna? Are you dozing, Moggallāna?”
(1) “Therefore, Moggallāna, you should not attend to or cultivate the object that you were attending to when you became drowsy. [86] By such means, it is possible that your drowsiness will be abandoned.
(2) “But if you cannot abandon your drowsiness in such a way, you should ponder, examine, and mentally inspect the Dhamma as you have heard it and learned it. By such means, it is possible that your drowsiness will be abandoned.
(3) “But if you cannot abandon your drowsiness in such a way, you should recite in detail the Dhamma as you have heard it and learned it. By such means, it is possible that your drowsiness will be abandoned.
(4) “But if you cannot abandon your drowsiness in such a way, you should pull both ears and rub your limbs with your hands. By such means, it is possible that your drowsiness will be abandoned.
(5) “But if you cannot abandon your drowsiness in such a way, you should get up from your seat, rub your eyes with water, survey all the quarters, and look up at the constellations and stars. By such means, it is possible that your drowsiness will be abandoned.
(6) “But if you cannot abandon your drowsiness in such a way, you should attend to the perception of light; you should undertake the perception of day thus: ‘As by day, so at night; as at night, so by day.’ Thus, with a mind that is open and uncovered, you should develop a mind imbued with luminosity. By such means, it is possible that your drowsiness will be abandoned. [87]
(7) “But if you cannot abandon your drowsiness in such a way, you should undertake [the exercise of] walking back and forth, perceiving what is behind you and what is in front, with your sense faculties drawn in and your mind collected. By such means, it is possible that your drowsiness will be abandoned.
“But if you cannot abandon your drowsiness in such a way, you should lie down on the right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in your mind the idea of rising. When you awaken, you should get up quickly, [thinking]: ‘I will not be intent on the pleasure of rest, the pleasure of sloth, the pleasure of sleep.’ It is in this way, Moggallāna, that you should train yourself.
“Therefore, Moggallāna, you should train yourself thus: ‘We will not approach families [for alms] with a head swollen with pride.’ It is in this way, Moggallāna, that you should train yourself. It may be, Moggallāna, that a bhikkhu approaches families with a head swollen with pride. Now there are chores to be done in the families, and for this reason, when a bhikkhu turns up, people may not pay attention to him. In such a case the bhikkhu might think: ‘Who has turned this family against me? It seems these people have now become indifferent toward me.’ In this way, through lack of gain one feels humiliated; when feeling humiliated, one becomes restless; when one is restless, one loses one’s restraint. The mind of one without restraint is far from concentration.
“Therefore, Moggallāna, you should train yourself thus: ‘We will not engage in contentious talk.’ It is in this way that you should train yourself. When there is contentious talk, an excess of words can be expected. When there is an excess of words, one becomes restless; when one is restless, one loses one’s restraint. The mind of one without restraint is far from concentration.
“Moggallāna, I do not praise bonding with everyone whatsoever, nor [88] do I praise bonding with no one at all. I do not praise bonding with householders and monastics, but I do praise bonding with quiet and noiseless lodgings far from the flurry of people, remote from human habitation, and suitable for seclusion.”
When this was said, the Venerable Mahāmoggallāna said to the Blessed One: 1549 “Briefly, Bhante, how is a bhikkhu liberated in the extinction of craving, best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation?”
“Here, Moggallāna, a bhikkhu has heard: ‘Nothing is worth holding to.’ When a bhikkhu has heard: ‘Nothing is worth holding to,’ he directly knows all things. Having directly known all things, he fully understands all things. Having fully understood all things, whatever feeling he feels—whether pleasant, painful, or neither painful nor pleasant—he dwells contemplating impermanence in those feelings, contemplating fading away in those feelings, contemplating cessation in those feelings, contemplating relinquishment in those feelings. As he dwells contemplating impermanence … fading away … cessation … relinquishment in those feelings, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains nibbāna. He understands: ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’
“Briefly, Moggallāna, it is in this way that a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation.”
62 (9) Do Not Be Afraid of Merit1550
“Bhikkhus, do not be afraid of merit. This is a designation for happiness, [89] that is, merit.
“I recall that for a long time I experienced the desirable, lovely, agreeable result of merit that had been made over a long time. For seven years I developed a mind of loving-kindness. As a consequence, for seven eons of world-dissolution and evolution I did not come back to this world. When the world was dissolving I fared on to the [realm of] streaming radiance. When the world was evolving, I was reborn in an empty mansion of Brahmā.1551 There I was Brahmā,1552 the Great Brahmā, the vanquisher, the unvanquished, the universal seer, the wielder of mastery. I was Sakka, ruler of the devas, thirty-six times. Many hundreds of times I was a wheel-turning monarch, a righteous king who ruled by the Dhamma, a conqueror whose rule extended to the four boundaries, one who had attained stability in his country, who possessed the seven gems. I had these seven gems, that is: the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the treasurer-gem, and the adviser-gem as the seventh. I had over a thousand sons who were heroes, vigorous, able to crush the armies of their enemies. I reigned after conquering this earth as far as its ocean boundaries, not by force and weapons but by the Dhamma.1553
“If one seeks happiness, look to the result
of merit, [the result of] wholesome deeds.
For seven years, I developed a loving mind, [90]
O bhikkhus, and for seven eons
of dissolution and evolution,
I did not come back again to this world.
“When the world was dissolving,
I fared on to [the realm of] streaming radiance.
When the world was evolving,
I fared on to an empty Brahmā [mansion].
“Seven times I was Great Brahmā,
the wielder of mastery;
thirty-six times I was ruler of the devas,
exercising rulership over the devas.
“I was a wheel-turning monarch,
the lord of Jambudīpa,1554
a head-anointed khattiya,
the sovereign among human beings.
“Without force, without weapons,
I conquered this earth.
I ruled it by righteousness,
without violence, by Dhamma,1555
exercising rulership by Dhamma
over this sphere of the earth.
“I was born into a rich family,
with abundant wealth and property,
[a family] endowed with all sense pleasures,
and possessing the seven gems.
This is well-taught by the Buddhas,
the benefactors of the world:
this is the cause of greatness by which
one is called a lord of the earth.1556
“I was1557 a king bright with splendor,
one with abundant wealth and commodities.
I was a lord of Jambudīpa,
powerful and glorious.
Who, even though of a low birth,
would not place trust on hearing this? [91]
“Therefore one desiring the good,
aspiring for greatness,
should deeply revere the good Dhamma,
recollecting the Buddhas’ teaching.”1558
63 (10) Wives
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Blessed One dressed, took his bowl and robe, and went to the residence of the householder Anāthapiṇḍika, where he sat down on the seat that was prepared for him.
Now on that occasion, people in Anāthapiṇḍika’s residence were making an uproar and a racket. Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“Householder, why are people in your residence making such an uproar and a racket? One would think it was fishermen at a haul of fish.”
“This, Bhante, is my daughter-in-law Sujātā, who is rich and has been brought here from a rich family. She doesn’t obey her father-in-law, her mother-in-law, or her husband. She doesn’t even honor, respect, esteem, and venerate the Blessed One.”
Then the Blessed One addressed Sujātā: “Come here, Sujātā.”
“Yes, Bhante,” she replied. She went to the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to her: [92]
“Sujātā, a man might have seven kinds of wives. What seven? One like a killer, one like a thief, one like a tyrant, one like a mother, one like a sister, one like a friend, and one like a slave. A man might have these seven kinds of wives. Which one are you?”
“Bhante, I do not understand in detail the meaning of this statement that the Blessed One has spoken in brief. Please let the Blessed One teach me the Dhamma in such a way that I might understand in detail the meaning of this statement spoken in brief.”
“Then listen and attend closely, Sujātā. I will speak.”
“Yes, Bhante,” she replied. The Blessed One said this:
“With hateful mind, devoid of sympathy,
lusting for others, despising her husband,
she seeks to kill the one who bought her with wealth:
a wife like this is called a wife and a killer.
“When the woman’s husband acquires wealth
by toiling at a craft, trade, or farming,
she tries to steal it, even if [he earns] but little:
a wife like this is called a wife and a thief.
“The lazy glutton, unwilling to work,
harsh, fierce, rough in speech,
a woman who dominates her own supporters:
a wife like this is called a wife and a tyrant. [93]
“One always benevolent and sympathetic,
who guards her husband as a mother her son,
who protects the wealth he earns:
a wife like this is called a wife and a mother.
“She who holds her husband in high regard
as younger sister her elder brother,
conscientious, following her husband’s will:
a wife like this is called a wife and a sister.
“One who rejoices when she sees her husband
as if seeing a friend after a long absence;
well raised, virtuous, devoted to her husband:
a wife like this is called a wife and a friend.
“One who remains patient and calm,
when threatened with violence by the rod,1559
who tolerates her husband with a mind free of hate,
patient, submissive to her husband’s will:
a wife like this is called a wife and a slave.
“The types of wives here called
a killer, a thief, and a tyrant,
immoral, harsh, disrespectful,
with the body’s breakup go to hell.
“But the types of wives here called
mother, sister, friend, and slave,
firm in virtue, long restrained,
with the body’s breakup go to heaven.
“A man, Sujātā, might have these seven kinds of wives. Now which one are you?” [94]
“Beginning today, Bhante, let the Blessed One consider me a wife who is like a slave.”
64 (11) Anger1560
“Bhikkhus, there are these seven things that are gratifying and advantageous to an enemy that come upon an angry man or woman. What seven?
(1) “Here, bhikkhus, an enemy wishes for an enemy: ‘May he be ugly!’ For what reason? An enemy does not delight in the beauty of an enemy. When an angry person is overcome and oppressed by anger, though he may be well bathed, well anointed, with trimmed hair and beard, dressed in white clothes, still, he is ugly. This is the first thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(2) “Again, an enemy wishes for an enemy: ‘May he sleep badly!’ For what reason? An enemy does not delight when an enemy sleeps well. When an angry person is overcome and oppressed by anger, though he may sleep on a couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy and red bolsters at both ends, still, he sleeps badly. This is the second thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(3) “Again, an enemy wishes for an enemy: ‘May he not succeed!’ For what reason? An enemy does not delight in the success of an enemy. [95] When an angry person is overcome and oppressed by anger, if he gets what is harmful, he thinks: ‘I have gotten what is beneficial,’ and if he gets what is beneficial, he thinks: ‘I have gotten what is harmful.’ When, overcome by anger, he gets these things that are diametrically opposed, they lead to his harm and suffering for a long time. This is the third thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(4) “Again, an enemy wishes for an enemy: ‘May he not be wealthy!’ For what reason? An enemy does not delight in the wealth of an enemy. When an angry person is overcome and oppressed by anger, kings appropriate for the royal treasury any wealth he has acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. This is the fourth thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(5) “Again, an enemy wishes for an enemy: ‘May he not be famous!’ For what reason? An enemy does not delight in the fame of an enemy. When an angry person is overcome and oppressed by anger, he loses whatever fame he had acquired through heedfulness. This is the fifth thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(6) “Again, an enemy wishes for an enemy: ‘May he have no friends!’ For what reason? An enemy does not delight in an enemy having friends. When an angry person is overcome and oppressed by anger, his friends and companions, relatives and family members, avoid him from afar. This is the sixth thing gratifying and advantageous to an enemy that comes upon an angry man or woman. [96]
(7) “Again, an enemy wishes for an enemy: ‘With the breakup of the body, after death, may he be reborn in the plane of misery, in a bad destination, in the lower world, in hell!’ For what reason? An enemy does not delight in an enemy’s going to a good destination. When an angry person is overcome and oppressed by anger, he engages in misconduct by body, speech, and mind. As a consequence, still overcome by anger, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. This is the seventh thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
“These are the seven things gratifying and advantageous to an enemy that come upon an angry man or woman.”
The angry person is ugly;
he also sleeps badly;
having gained some benefit,
he takes it to be harmful.1561
overcome by anger,
having slain by body and speech,1562
incurs the loss of wealth.
Maddened by anger
he acquires a bad reputation.
His relatives, friends, and loved ones
avoid the angry person.
Anger is a cause of harm;
anger stirs up mental turmoil.
People do not recognize the peril
that has arisen from within.
The angry person doesn’t know the good;
the angry person doesn’t see the Dhamma.
There is just blindness and dense gloom
when anger overcomes a person. [97]
When an angry person causes damage,
whether easily or with difficulty,
later, when the anger has vanished,
he is tormented as if burnt by fire.
He shows recalcitrance
as a fire does a smoky crest.
When his anger spreads outward,
people become angry on his account.1563
He has no shame or fear of wrong,
his speech is not respectful;
one overcome by anger
has no island [of safety] at all.
I will tell you about the deeds
that produce torment.
Listen to them as they are,1564
remote from those that are righteous:
An angry person slays his father;
an angry person slays his own mother;
an angry person slays a brahmin;1565
an angry person slays a worldling.
The angry worldling slays his mother,
the good woman who gave him life,
the one by whom he was nurtured
and who showed him this world.
Those beings, like oneself,
each hold their self most dear;
yet those who are angry kill themselves in various ways1566
when they are distraught about diverse matters.
Some kill themselves with a sword;
some who are distraught swallow poison;
some hang themselves with a rope;
some [jump] into a mountain gorge. [98]
Deeds that involve destroying growth1567
and deeds that cause their own death:
when doing such deeds they do not know
that defeat is born of anger.
Thus death’s snare hidden in the heart
has taken the form of anger.
One should cut it off by self-control,
wisdom, energy, and [right] view.
The wise person should eradicate
this one unwholesome [quality].1568
In such a way one should train in the Dhamma:
do not yield to recalcitrance.
Free from anger, their misery gone,
free from delusion,1569 no longer avid,
tamed, having abandoned anger,
the taintless ones attain nibbāna.1570 [99]
1529 The undeclared points (abyākatavatthūni) are ten matters that the Buddha has not addressed: whether or not the world is eternal, whether the world is finite or infinite, whether the life-principle is the same as the body or different from the body, and the four alternatives concerning the after-death status of the Tathāgata.
1530 Na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu. Ce also has na calati, not in Be or Ee.
1531 Mp glosses purisagatiyo with purisassa ñāṇagatiyo, “a person’s movement of knowledge.” However, the sutta appears to be concerned principally with their destination (gati) after death. The Chinese parallel, MĀ 6 (T I 427a13-c24), renders the title of its Indian original (corresponding to satta purisagatiyo) as 
, meaning “seven places where good persons are reborn.”
1532 No c’assa no ca me siyā, na bhavissati na me bhavissati. This cryptic formula occurs in the Nikāyas in two versions. One is ascribed to the annihilationists; the other is the Buddha’s adaptation of it. The annihilationist version reads: no c’ assaṃ no ca me siyā, na bhavissāmi na me bhavissati, “I may not be, and it might not be mine. I will not be, and it will not be mine.” Since the two differ only with respect to two verbs—no c’assam vs. no c’assa, and na bhavissāmi vs. na bhavissati—the various recensions sometimes confuse them. From the commentarial glosses, it appears that the confusion had already set in before the age of the commentaries. Readings also differ among different editions of the same text. Generally I prefer the readings in Ce.
This formula is explicitly identified as an annihilationist view (ucchedadiṭṭhi) at SN 22:81, III 99,4–6. In AN, at 10:29 §8, V 63,28–64,2, it is said to be the foremost of outside speculative views (etadaggaṃ bāhirakānaṃ diṭṭhigatānaṃ). The Buddha transformed this formula into a theme for contemplation conformable to his own teaching by replacing the first-person verbs with their third-person counterparts. This change shifts the stress from the view of self implicit in the annihilationist version (“I will be annihilated”) to an impersonal perspective that harmonizes with the anattā doctrine. In some texts, for example at SN 22:55, III 55–58, practicing on the basis of the formula is said to culminate in the destruction of the five lower fetters, that is, in the stage of a non-returner. Sometimes, as in the present sutta, the formula includes a trailer (see below), contemplation of which is said to lead to equanimity. Practice guided by the full formula leads to one of the five levels of non-returner or to arahantship.
In the Nikāyas the precise meaning of the formula is never made explicit, which suggests that it may have served as an open guide to contemplation to be filled in by the meditator through personal intuition. The commentaries, including Mp, take the truncated particle c’ to represent ce, “if,” and interpret the two parts of the formula as conditionals. I translate here from Mp (in conformity with its own interpretation): “If it had not been: If, in the past, there had been no kamma producing individual existence; it would not be mine: now I would have no individual existence. There will not be: Now there will be no kamma producing a future individual existence for me; there will not be mine: in the future there will be no individual existence for me.”
I dissent from the commentaries on the meaning of c’, which I take to represent ca = “and.” The syntax of the phrase as a whole requires this. Skt parallels actually contain ca (for instance, Udānavarga 15:4, parallel to Ud 78,1–3, has: no ca syān no ca me syā[n]; and MĀ 6 contains the character 
(= “and”) in the appropriate places of the formula. As I interpret the meaning, the first “it” refers to the personal five aggregates, the second to the world apprehended through the aggregates. For the worldling this dyad is misconstrued as a duality of self and world; for the noble disciple it is simply the duality of internal and external phenomena. On this basis I would interpret the formula thus: “The five aggregates can be terminated, and the world presented by them can be terminated. I will so strive that the five aggregates will be terminated, (and thus) the world presented by them will be terminated.”
The trailer reads in Pāli: yadatthi yaṃ bhūtaṃ taṃ pajahāmī ti upekkhaṃ paṭilabhati. Following Mp, I understand “what exists, what has come to be” (yadatthi yaṃ bhūtaṃ) as the presently existing five aggregates. These have come to be through the craving of previous lives and are being abandoned by the abandonment of the cause for their re-arising in a future life, namely, craving or desire-and-lust.
1533 Atth’uttariṃ padaṃ santaṃ sammappaññāya passati. Mp: “He sees with path wisdom together with insight, ‘There is a higher peaceful state, nibbāna.’”
1534 It is the continued presence of these three defilements that distinguishes the non-returner from the arahant, who has eliminated them.
1535 In accordance with the usual Theravāda commentarial position, Mp explains the antarāparinibbāyī as one who attains nibbāna—the complete extinction of defilements—from the time immediately following rebirth up to the middle of the life span. This position seems contradicted by the similes to follow.
1536 The similes illustrate three types of antarāparinibbāyī, “attainers of nibbāna in the interval.” Although arguments based on similes are not always reliable, the three similes suggest that the “attainer of nibbāna in the interval” attains nibbāna before actually taking rebirth. Just as the three chips are extinguished after flying off from the red-hot bowl but before hitting the ground, so (on my interpretation) these three types attain final nibbāna respectively either right after entering the intermediate state, or during this state, or shortly before rebirth would take place. In this case, they immediately enter the nibbāna element without residue (anupādisesanibbānadhātu).
1537 Mp interprets this person as one who attains nibbāna between the midpoint of the life span and its end. However, the word upahacca, “having struck, having hit,” and the simile of the chip that goes out on hitting the ground, suggest that this type is one who attains nibbāna almost immediately after rebirth.
1538 Whereas the standard Theravāda commentarial interpretation takes the next two types—one who attains nibbāna without exertion (asaṅkhāraparinibbāyī) and one who attains nibbāna through exertion (sasaṅkhāraparinibbāyī)—to be two alternative ways by which the antarāparinibbāyī and upahaccaparinibbāyī attain the goal, the similes of the chip suggest, unambiguously, that the five types (or seven, counting separately the three subdivisions of the first) are distinct, forming a series from the sharper to the more sluggish. Thus if, as Mp alleges, the upahaccaparinibbāyī were one who attains nibbāna between the midpoint of the life span and its end, there would be no scope for the other two types, those who attain nibbāna without exertion and those who attain nibbāna through exertion.
1539 See p. 1701, note 828.
1540 Anupādisesā suvimuttā. Mp says that this refers to the five hundred bhikkhunīs of Mahāpajāpatī’s retinue, who have been liberated without leaving any residue of clinging (upādānasesaṃ aṭṭhapetvā). The discussion to follow in the sutta makes it clear that anupādisesa here means that they have eliminated all defilements without residue, not that they have attained the nibbāna element without residue (anupādisesanibbānadhātu).
1541 Of the seven types mentioned in §§1–7, the first two, being arahants, have no residue of defilements; the other five, being trainees, have a residue of defilements.
1542 In the normal sevenfold classification of noble persons, the seventh person is the faith follower (saddhānusārī). Here, however, the seventh place is taken by the animittavihārī, “one who dwells in the markless.” Mp says that the Buddha is actually describing the faith follower as one who practices strong insight (balavavipassakavasena). It explains that “all marks” are all marks of permanence and so forth, and the markless mental concentration (animittaṃ cetosamādhiṃ) as the concentration of strong insight (balavavipassanāsamādhiṃ). Possibly Mp is attempting to rationalize a textual discrepancy, which might be indicative of a different understanding of the seventh noble person.
1543 This is an expanded parallel of 5:34, enlarged by partly incorporating the contents of 5:38.
1544 Mp: “They arouse compassion with the thought: ‘Whom should we help today? Whose gift should we receive or to whom should we teach the Dhamma?’”
1545 This is a “composite seven,” arrived at by combining a tetrad and a triad neither of which appears in AN as the theme of an independent sutta. The first tetrad, however, echoes 5:100.
1546 I read with Be and Ee tava sāvakā, as against Ce tathāgatasāvakā.
1547 An expanded parallel of 5:201, 6:40.
1548 Pacalāyamāno nisinno hoti. Just below, Mp glosses the Buddha’s question, “Pacalāyasi no?” with “Niddāyasi nu” (“Are you falling asleep?”). Mp: “While depending on the village for alms, Moggallāna had been practicing meditation in the grove. For seven days he had energetically practiced walking meditation and the effort fatigued him. Thus he was dozing off [in the seat] at the end of the walkway.”
1549 The following exchange is also at MN 37.2–3, I 251–52, but with Sakka as the inquirer. Mp explains the passage thus: “Nothing (lit., not all things) is worth holding to (sabbe dhammā nālaṃ abhinivesāya): here, ‘all things’ (sabbe dhammā) are the five aggregates, the twelve sense bases, and the eighteen elements. These are not worth holding to by way of craving and views. Why not? Because they do not exist in the way they are held to. They are held to be permanent, pleasurable, and self, but they turn out to be impermanent, suffering, and non-self. Therefore they are not worth holding to. One directly knows them by the full understanding of the known (ñātapariññāya abhijānāti) as impermanent, suffering, and non-self. One fully understands them in the same way by the full understanding of scrutinization (tīraṇapariññāya parijānāti).” The “all things” in my translation from Mp relates to the “nothing” of the sutta, since the Pāli phrase of the sutta is a negation of sabbe dhammā (“not all things”). On the three kinds of full understanding (pariññā), see Vism 606,18–607,23, Ppn 20.3–6.
1550 Ee does not count this as a separate sutta, though it encloses the whole sutta in brackets. The uddāna verse in Ee does not include a mnemonic for this sutta, which may explain the error. Ce uses mā puñña as the mnemonic; Be has mettā and titles it “Mettasutta.”
1551 On the evolution of a new world system after a period of dissolution, see DN 1.2.2–4, I 17,24–18,4.
1552 Ce has in brackets sattakkhattuṃ, “seven times,” not in Be or Ee. The addition may have been intended to make the prose match the verse.
1553 This is a stock description of a wheel-turning monarch. On the seven gems, see MN 129.34–41, III 172–76.
1554 Ee has Jambusaṇḍassa, Ce Jambudīpassa (perhaps a normalization), Be Jambumaṇḍassa. Jambusaṇḍassa is at Sn 552 = Th 822. I use the familiar name Jambudīpa, the “Rose-Apple Island,” the greater Indian subcontinent.
1555 I read with Ce and Ee asāhasena dhammena, as against Be asāhasena kammena.
1556 Ce pathavyo [Ee pathabyo] yena vuccati. Be is less satisfactory: pathabyo me na vipajjati.
1557 I read with Ce and Ee homi here and in the first line of the next verse. Be has hoti in both places.
1558 The verse is also in 4:21.
1559 Vadhadaṇḍatajjitā. Mp: “When her husband grabs a rod and threatens her with murder, saying: ‘I’ll kill you’” (daṇḍakaṃ gahetvā vadhena tajjitā, ‘‘ghātessāmi nan” ti vuttā).
1560 There is a Chinese parallel, MĀ 129, at T I 617b19–618b16.
1561 Atho atthaṃ gahetvāna, anatthaṃ adhipajjati. So all three editions, but an older Sri Lankan edition has adhigacchati and a Siamese edition paṭipajjati. All three will work, but with different nuances. The line obviously represents the second danger of anger in the prose portion. Mp says “having obtained something profitable, he thinks ‘I have gotten what is harmful’” (vuddhiṃ gahetvā … anattho me gahito ti sallakkheti). The Chinese counterpart at 618a12 has 
, “when he should have obtained great wealth, on the contrary he gets what is harmful.”
1562 All three editions have vadhaṃ katvāna, “having slain,” which I follow, but there is a variant, vaṇaṃ katvāna, “having wounded.” Mp seems to supports vadhaṃ with its gloss, “he commits the act of taking life” (pāṇātipātakammaṃ katvā). The Chinese at 618a15 has only 
, “the angry person does a bodily or verbal deed.”
1563 The verse presents several difficulties. Pāda a reads dummaṅkuyaṃ padasseti. Hardy, in his Preface to AN Vol. V (pp. v–vi), states that “dummaṅku signifies one who is staggering in a disagreeable, censurable, and scandalous manner, because he is not ashamed at his behavior, or the like.” Mp glosses the word with dubbaṇṇamukhataṃ, “an ugly facial expression,” which the Chinese (at 618a21) approximates with 
. The verb in pāda c, patāyati, is unclear. Mp glosses with nibbattati, “is produced,” which is not sufficiently precise. PED offers “to be spread out” (perhaps from *sphātayati; see SED sv sphaṭ), which I adopt. The Chinese 
, “from this is produced hostile envy,” may be based on a different word in its Indic original, perhaps spṛhayati (see SED sv spṛh), which could have arisen from a corruption of something related to *sphātayati.
1564 Reading with Ce and Be yathātathaṃ, as against Ee yathākathaṃ.
1565 Mp identifies “brahmin” here as an arahant (khīṇāsavabrāhmaṇaṃ).
1566 Hanti kuddho puthuttānaṃ. I render this following Mp’s gloss of puthuttānaṃ with puthu nānākāraṇehi attānaṃ.
1567 Bhūnahaccāni kammāni. The commentaries consistently gloss bhūnahata simply as hatavuddhi, “one who destroys growth.” SED, sv bhrūṇa, lists bhrūṇahati as the killing of an embryo, and bhrūṇahatyā as the killing of a learned brahmin.
1568 Reading with Ce ekam etaṃ akusalaṃ, as against Be yathā metaṃ akusalaṃ and Ee ekam ekaṃ akusalaṃ. I take “this one unwholesome [quality]” to be anger.
1569 Reading with Ce vītamohā, as against Be and Ee vītalobhā, “without greed.”
1570 Reading with Ce and Be parinibbanti, as against Ee parinibbiṃsu. A variant parinibbissatha yields a second-person plural utterance: “taintless, you will attain nibbāna.”