There are eye, ear, nose, tongue, body, and mind consciousness. ‘The six classes of consciousness should be understood.’ That’s what I said, and this is why I said it. ‘The six classes of contact should be understood.’ That’s what I said, but why did I say it? There is contact through the eye, ear, nose, tongue, body, and mind. ‘The six classes of contact should be understood.’ That’s what I said, and this is why I said it. ‘The eighteen mental preoccupations should be understood.’ That’s what I

But now we really are ascetics, brahmins, and perfected ones!’ When I saw this fourth footprint of the ascetic Gotama, I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ It’s because I saw these four footprints of the ascetic Gotama that I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’” When he had spoken, Jānussoṇi got down fro

‘When I develop, cultivate, and make much of this view, I personally gain serenity and quenching.’ This is their second knowledge …

Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his

we’ve come to ask you, sir, renowned as the awakened one. As people honor with joined palms of the three Vedas. the moon on the cusp of waxing, bowing, they revere Gotama in the world. We ask this of Gotama, the Eye arisen in the world: is one a brahmin due to birth,

and wisdom; I too have these things. So I approached Uddaka son of Rāma and said to him, Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it. So I approached Uddaka son of Rāma and said to him, ‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’ ‘He had, reverend.’ ‘I too have realized this tea

Since directly knowing water … fire … air … creatures … gods … the Progenitor … the Divinity … the gods of streaming radiance … “This one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. Now at that time Baka the Divinity had the following harmful misconception:

And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease. Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that she was enlightened.’ And she’s either seen for herself, or heard from someone else, that that

When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception. Then it occurred to me, ‘It’s not just Rāma who had faith, energy, mindfulness, immersion, and wisdom; I too have these things. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at the town of Senā in Uruvelā. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming,

Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That’s how a nun lives at ease. Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities,

Padumuttara, Rakkhita, and Pabbata, Mānatthaddha, beautiful and free of greed, and the Buddha Kaṇha, his mind well freed. and Hiṅgū and Hiṅga the mighty. Two sages named Jāli, and Aṭṭhaka; then the awakened one Kosala, then Subāhu; Upanemi, Nemi, and Santacitta, right and true, stainless and astute. Kāḷa and Upakāḷa, Vijita and Jita, These and other mighty ones <j>awakened independently,

That is what does not fall within the scope of experience characterized by earth, water, fire, air, creatures, gods, the Progenitor, the Divinity, the gods of streaming radiance, the gods of universal beauty, the gods of abundant fruit, the Vanquisher, and the all. Come then, good fellow, see me vanish from you!’ And while vanished I spoke this verse: ‘Come on then, Divinity, vanish from me—if you can.’ Then Baka the Divinity said, ‘I will vanish from the ascetic Gotama! I will vanish from the a

enders of the leash to existence— honor these great seers <j>who have slipped all chains, fully quenched, limitless.”

The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, destined for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease. Take a layman who hears this: ‘The layman

Suppose there was a green, sappy log, and it was lying on dry land far from the water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Prince? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?” “No, sir. Why is that? Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water. Then a third example occurred to me. “In the same w

When their bodies broke up and their breath was cut off they were established in a higher realm. So, mendicant, I tell you this: please, good fellow, remain passive, dwelling in blissful meditation in this life, for this is better left unsaid. Good fellow, do not instruct others.’ ‘If such is your understanding, good fellow, do not present it to your disciples or those gone forth! Do not teach this Dhamma to your disciples or those gone forth! Do not wish this for your disciples or those gone fo

Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a layman lives at ease. Now at that time several very well-known gentlemen had gone forth out of faith from the lay life to homelessness in the Buddha’s name— The venerables Anuruddha, Bhaddiya, Kimbila, Bhagu, Koṇḍañña, Revata, Ānanda, and other very well-known gentlemen. Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared th

This was the third example that occurred to me. These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Prince? By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and pro

are defined by birth, you can’t find such distinctions. The distinctions among humans are spoken of by convention. the differences between humans are not defined by birth. Not by hair nor by head, not by ear nor by eye, not by mouth nor by nose, not by lips nor by eyebrow,

and consciousness latches on to the perishing of consciousness. Anxieties occupy the mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. So it becomes frightened, worried, concerned, and anxious because of grasping. That’s how it is anxious because of grasping. It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and a