“Tangled within, tangled without: these people are tangled in tangles. I ask you this, Gotama: who can untangle this tangle?” “A wise person grounded in ethics, developing the mind and wisdom, a keen and alert mendicant— they can untangle this tangle. Those in whom greed, hate, and ignorance have faded away; the perfected ones with defilements ended— they have untangled the tangle. And where name and form cease with nothing left over; and impingement and perception of form: it’s here that the ta

“When a mendicant is perfected, proficient, with defilements ended, bearing the final body: would they say, ‘I speak’, or even ‘they speak to me’?” “When a mendicant is perfected, proficient, with defilements ended, bearing the final body: they would say, ‘I speak’, and also ‘they speak to me’. Skillful, understanding the world’s labels, they’d use these terms as mere expressions.” “When a mendicant is perfected, proficient, with defilements ended, bearing the final body: is such a mendicant dra

“How many lamps are there that light up the world? We’ve come to ask you, worthy sir: how are we to understand this?” “There are four lamps in the world, a fifth is not found. The sun blazes by day, the moon radiates at night, while a fire illuminates both by day and by night. But a Buddha is the best of blazes: this is the supreme radiance.”

“From where do streams recoil? Where does the cycle spin no more? Where does name and form cease with nothing left over?” “Where water and earth, fire and air have no footing— from here the streams recoil; in reference to this, the cycle spins no more; in reference to this, name and form ceases with nothing left over.”

“Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …”

“Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, destined for awakening. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, destined for awakening.” That is what the Buddha said. Then the

“Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …”

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat … and said to Sāriputta: “Reverend, how many things do people have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, destined for awakening?” “Reverend, people have to possess four things in order for the Buddha to declare that they’re a stream-enterer, not liabl

“Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …”

At Sāvatthī. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now at that time the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business. They heard about this. you will be setting out from the Kāsian lands to wander in the Vajjian lands … you will be setting out from the Vajjian lands to wander in the Mallian lands … you will

“Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …”

Ānanda said to the Buddha: Subhadda have passed away in Ñātika. Where have they been reborn in the next life?” “Sir, the layman named Kakkaṭa has passed away in Ñātika. Where has he been reborn in his next life? The laymen named Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and “Ānanda, the laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there,

“Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …”

At Sāvatthī. Then Venerable Rādha went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of this thing called ‘Māra’. So you should see consciousness as Māra, the murderer, the murdered, the diseased, the boil, the dart, the gloom, the gloominess. Those who see it like this see rightly.” How is Māra defined?” “When there is form, Rādha, there would be Māra, or the murderer, or the murdered. So you should see form as Māra, the murderer, the murdered, the diseased, t

At one time the Buddha was staying near Sāvatthī in the Royal Monastery. Then a Saṅgha of a thousand nuns went up to the Buddha, bowed, and stood to one side. The Buddha said to them: “Nuns, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, destined for awakening. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to imm

At Sāvatthī. “Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.” When he said this, Venerable Phagguna of the Top-Knot said to the Buddha, And a cogent answer to this would be: ‘Consciousness as f

At Sāvatthī. name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.

At one time the venerables Ānanda and Sāriputta were staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him: “Reverend, how many things do people have to give up and how many do they have to possess in order for the Buddha to declare that they’re a stream-enterer, n

At Sāvatthī. “Mendicants, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand? They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. They don’t understand these things, their origi

At Sāvatthī. Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Rādha, I will teach you the things that should be completely understood, complete understanding, and the individual who has completely understood. This is called complete understanding. And what is the individual who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the individual who has completely understood