Pāsarāsi Sutta

Thus have I heard. At one time, the Blessed One was dwelling at Sāvatthī, in the Jeta's Grove, Anāthapiṇḍika's Park.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Sāvatthī for alms.

Meanwhile, several disciples approached the Venerable Ānanda and said to him, It has been a long time, friend Ānanda, since we have heard a discourse from the Blessed One in person.

It would be good, friend Ānanda, if we could hear a discourse from the Blessed One in person.

The Venerable Ānanda replied, Then, friends, go to the hermitage of the Brahmin Rammaka. Perhaps you will be able to hear a discourse from the Blessed One in person.

Yes, friend, the disciples replied to the Venerable Ānanda.

After the Blessed One had walked for alms in Sāvatthī and had returned from his alms round, he addressed the Venerable Ānanda, Come, Ānanda, let us go to the Eastern Park, to the palace of Migāramātā, for the day's abiding.

Yes, venerable sir, the Venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with the Venerable Ānanda, went to the Eastern Park, to the palace of Migāramātā, for the day's abiding.

In the evening, the Blessed One, having emerged from seclusion, addressed the Venerable Ānanda, Come, Ānanda, let us go to the bathing place to wash our limbs.

Yes, venerable sir, the Venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with the Venerable Ānanda, went to the bathing place to wash their limbs.

After washing, they returned and stood with a single robe, drying their limbs.

Then the Venerable Ānanda said to the Blessed One, Venerable sir, the hermitage of the Brahmin Rammaka is not far from here.

It is delightful, venerable sir, the hermitage of the Brahmin Rammaka; it is pleasing, venerable sir, the hermitage of the Brahmin Rammaka.

It would be good, venerable sir, if the Blessed One would go to the hermitage of the Brahmin Rammaka out of compassion.

The Blessed One consented in silence.

Then the Blessed One went to the hermitage of the Brahmin Rammaka.

At that time, several disciples were sitting in the hermitage of the Brahmin Rammaka, engaged in a Dhamma discussion.

The Blessed One stood outside the door, waiting for the discussion to end.

When the Blessed One knew that the discussion had ended, he cleared his throat and knocked on the latch.

The disciples opened the door for the Blessed One.

Then the Blessed One entered the hermitage of the Brahmin Rammaka and sat down on the prepared seat.

Having sat down, the Blessed One addressed the disciples: What conversation are you engaged in as you sit together?

And what was your discussion that was left unfinished?

Venerable Sir, it was about the Blessed One that we were discussing, and then the Blessed One arrived.

Good, disciples.

It is fitting for you, sons of good families who have gone forth out of faith from the household life into homelessness, to sit together engaged in a discussion about the Dhamma.

When you gather together you should do one of two things: engage in a discussion about the Dhamma or maintain noble silence.

There are two kinds of search: the noble search and the ignoble search.

And what is the ignoble search?

Here someone being subject to birth, seeks what is also subject to birth; being subject to aging, seeks what is also subject to aging; being subject to illness, seeks what is also subject to illness; being subject to death, seeks what is also subject to death; being subject to sorrow, seeks what is also subject to sorrow; being subject to defilement, seeks what is also subject to defilement.

And what do you call subject to birth?

Sons and wives are subject to birth; slaves and servants are subject to birth; goats and sheep are subject to birth; fowl and pigs are subject to birth; elephants, cattle, horses, and mares are subject to birth; gold and silver are subject to birth.

These are acquisitions subject to birth.

Here, one who is caught, confused, and entangled, being subject to birth, seeks what is also subject to birth.

And what do you call subject to aging?

Sons and wives are subject to aging; slaves and servants are subject to aging; goats and sheep are subject to aging; fowl and pigs are subject to aging; elephants, cattle, horses, and mares are subject to aging; gold and silver are subject to aging.

These are acquisitions subject to aging.

Here, one who is caught, confused, and entangled, being subject to aging, seeks what is also subject to aging.

And what do you call subject to illness?

Sons and wives are subject to illness; slaves and servants are subject to illness; goats and sheep are subject to illness; fowl and pigs are subject to illness; elephants, cattle, horses, and mares are subject to illness.

These are acquisitions subject to illness.

Here, one who is caught, confused, and entangled, being subject to illness, seeks what is also subject to illness.

What do you say is subject to death?

Sons and wives are subject to death; servants and slaves are subject to death; goats and sheep are subject to death; chickens and pigs are subject to death; elephants, cattle, horses, and mares are subject to death.

These are the things subject to death.

Here, one who is entangled, confused, and overcome, being himself subject to death, seeks what is also subject to death.

What do you say is subject to sorrow?

Sons and wives are subject to sorrow; servants and slaves are subject to sorrow; goats and sheep are subject to sorrow; chickens and pigs are subject to sorrow; elephants, cattle, horses, and mares are subject to sorrow.

These are the things subject to sorrow.

Here, one who is entangled, confused, and overcome, being himself subject to sorrow, seeks what is also subject to sorrow.

What do you say is subject to defilement?

Sons and wives are subject to defilement, servants and slaves are subject to defilement, goats and sheep are subject to defilement, chickens and pigs are subject to defilement, elephants, cattle, horses, and mares are subject to defilement, gold and silver are subject to defilement.

These are the things subject to defilement.

Here, one who is entangled, confused, and overcome, being himself subject to defilement, seeks what is also subject to defilement.

This is the ignoble search.

And what is the noble search?

Here someone, being himself subject to birth, knows the danger in what is subject to birth, and seeks the unborn, the supreme security from bondage, Nibbāna.

Being himself subject to aging, he knows the danger in what is subject to aging, and seeks the ageless, the supreme security from bondage, Nibbāna.

Being himself subject to illness, he knows the danger in what is subject to illness, and seeks the illness-free, the supreme security from bondage, Nibbāna. Being himself subject to death, he knows the danger in what is subject to death, and seeks the deathless, the supreme security from bondage, Nibbāna. Being himself subject to sorrow, he knows the danger in what is subject to sorrow, and seeks the sorrowless, the supreme security from bondage, Nibbāna. Being himself subject to defilement, he knows the danger in what is subject to defilement, and seeks the undefiled, the supreme security from bondage, Nibbāna.

This is the noble search.

I too before my enlightenment, while still only a bodhisattva, being myself subject to birth, sought what was also subject to birth; being myself subject to aging, sought what was also subject to aging; being myself subject to illness, sought what was also subject to illness; being myself subject to death, sought what was also subject to death; being myself subject to sorrow, sought what was also subject to sorrow; being myself subject to defilement, sought what was also subject to defilement.

Disciples, it occurred to me: Why, being subject to birth, do I seek what is also subject to birth?

Why, being subject to aging, do I seek what is also subject to aging? Why, being subject to illness, do I seek what is also subject to illness?

Why, being subject to death, do I seek what is also subject to death?

Why, being subject to sorrow, do I seek what is also subject to sorrow?

Why, being subject to defilement, do I seek what is also subject to defilement?

Suppose I, being subject to birth, having known the danger in what is subject to birth, were to seek the unborn, the supreme security from bondage, Nibbāna. Suppose I, being subject to aging, having known the danger in what is subject to aging, were to seek the ageless, the supreme security from bondage, Nibbāna.

Suppose I, being subject to illness, having known the danger in what is subject to illness, were to seek the illness-free, the supreme security from bondage, Nibbāna. Suppose I, being subject to death, having known the danger in what is subject to death, were to seek the deathless, the supreme security from bondage, Nibbāna.

Suppose I, being subject to sorrow, having known the danger in what is subject to sorrow, were to seek the sorrowless, the supreme security from bondage, Nibbāna. Suppose I, being subject to defilement, having known the danger in what is subject to defilement, were to seek the undefiled, the supreme security from bondage, Nibbāna.

Disciples, at a later time, while still young, with black hair, endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, donned the ochre robe, and went forth from the home life into homelessness.

Having gone forth, seeking what is skillful, searching for the unsurpassed state of sublime peace, I approached Āḷāra Kālāma.

Having approached, I said to Āḷāra Kālāma: Friend Kālāma, I wish to lead the holy life in this doctrine and discipline.

When this was said Āḷāra Kālāma said to me: The venerable one may stay here. This doctrine is such that a wise person can soon realize it for themselves through direct knowing, enter upon it, and abide in it.

Disciples, it was not long before I quickly learned that doctrine.

Disciples, having learned that doctrine, I spoke of knowing and declared the elder's doctrine merely by reciting and repeating it, claiming, I know, I see, both for myself and for others.

Disciples, it occurred to me: Āḷāra Kālāma does not merely declare this doctrine out of faith alone, having realized it for himself through direct knowing, he abides in it.

Surely, Āḷāra Kālāma abides knowing and seeing this doctrine. Then I approached Āḷāra Kālāma and said to him, To what extent, friend Kālāma, have you declared that you have personally realized and attained this doctrine?

When this was said Āḷāra Kālāma declared the attainment of the realm of nothingness.

It occurred to me Āḷāra Kālāma does not have faith, but I have faith; Āḷāra Kālāma does not have energy, but I have energy; Āḷāra Kālāma does not have mindfulness, but I have mindfulness; Āḷāra Kālāma does not have concentration, but I have concentration; Āḷāra Kālāma does not have wisdom, but I have wisdom.

What if I strive to realize the doctrine that Āḷāra Kālāma declares he has personally realized and attained?

So before long, I quickly realized and attained that doctrine myself.

Then I approached Āḷāra Kālāma and said to him, To this extent, friend Kālāma, have you declared that you have personally realized and attained this doctrine?

To this extent, friend, I declare that I have personally realized and attained this doctrine, he replied.

I too, friend, have personally realized and attained this doctrine to this extent, I said.

It is a gain for us, friend, it is well-gained for us, friend, that we see such a fellow practitioner as you.

Thus, the doctrine that I declare I have personally realized and attained, you have personally realized and attained.

The doctrine that you have personally realized and attained, I declare I have personally realized and attained.

Thus, what I know, you know; what you know, I know.

Thus, as I am, so are you; as you are, so am I.

Come now, friend, let us both together lead this community.

Thus Āḷāra Kālāma, being my teacher, placed me, his disciple, on an equal level with himself and honored me with great respect.

It occurred to me This doctrine does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowing, to enlightenment, nor to Nibbāna, but only to rebirth in the realm of nothingness.

Disciples, I did not adorn that teaching, and thus, disenchanted with it, I withdrew.

While seeking the highest peace, the supreme state, I approached Udaka, the son of Rāma, and said to him, Friend, I wish to live the holy life in this doctrine and discipline.

When I said this, Udaka, the son of Rāma, replied, Venerable one, this is such a teaching that a wise person, having realized it through direct knowing, can soon dwell having attained his own teacher's state.

Disciples, I quickly learned that teaching.

With just a little effort, with mere lip service, I claimed to speak of knowing and the doctrine of the elders, asserting, I know, I see, both for myself and others.

Then it occurred to me, Rāma did not declare this teaching to be realized and attained through mere faith alone; surely Rāma lived knowing and seeing this teaching.

So I approached Udaka, the son of Rāma, and asked, Friend, to what extent did Rāma declare that he lived having realized and attained this teaching through direct knowing? When I asked this, Udaka, the son of Rāma, declared the realm of neither-perception-nor-non-perception.

Then it occurred to me, It was not only Rāma who had faith; I too have faith.

It was not only Rāma who had energy; I too have energy. It was not only Rāma who had mindfulness; I too have mindfulness. It was not only Rāma who had concentration; I too have concentration. It was not only Rāma who had wisdom; I too have wisdom.

Why don't I strive to realize and attain the teaching that Rāma declared he lived having realized through direct knowing?

Disciples, I quickly realized and attained that teaching through direct knowing.

Then I approached Udaka, the son of Rāma, and said, Friend, to this extent did Rāma declare that he lived having realized and attained this teaching through direct knowing?

To this extent, indeed, friend, did Rāma declare that he lived having realized and attained this teaching through direct knowing.

I too, friend, live having realized and attained this teaching through direct knowing to this extent.

Fortunate are we, friend, well-gained is it for us, friend, that we see such a fellow practitioner as the venerable one.

The Dhamma that Rāma himself, through direct knowing, realized, attained, and proclaimed, that Dhamma you, through direct knowing, realize, attain, and dwell in.

The Dhamma that you, through direct knowing, realize, attain, and dwell in, that Dhamma Rāma himself, through direct knowing, realized, attained, and proclaimed.

Thus, the Dhamma that Rāma knew, that Dhamma you know; the Dhamma you know, that Dhamma Rāma knew.

Thus, as Rāma was, so are you; as you are, so was Rāma.

Come now, friend, you should lead this community.

Thus Udaka Rāmaputta, being my fellow practitioner, placed me in the position of teacher and honored me with great reverence.

It occurred to me This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowing, to enlightenment, to Nibbāna, but only to rebirth in the realm of neither-perception-nor-non-perception.

Therefore not delighting in that Dhamma, I became disenchanted with it and withdrew.

Then seeking what is skillful, searching for the unsurpassed state of sublime peace, I wandered by stages through Magadha until I arrived at Uruvelā, the village of the army chief.

There I saw a delightful stretch of land, a pleasing grove, and a flowing river with clear water and a pleasant ford, surrounded by villages for alms.

It occurred to me Indeed, this is a delightful stretch of land, a pleasing grove, and the river flows with clear water and a pleasant ford, surrounded by villages for alms.

This is suitable for a noble son intent on striving.

So I sat down there, thinking, This is suitable for striving.

Then being subject to birth, realizing the danger in birth, seeking the unborn, the unsurpassed security from bondage, Nibbāna, I attained the unborn, the unsurpassed security from bondage, Nibbāna.

Being subject to aging, realizing the danger in aging, seeking the ageless, the unsurpassed security from bondage, Nibbāna, I attained the ageless, the unsurpassed security from bondage, Nibbāna.

Being subject to illness, realizing the danger in illness, seeking the illness-free, the unsurpassed security from bondage, Nibbāna, I attained the illness-free, the unsurpassed security from bondage, Nibbāna.

Being subject to death, realizing the danger in death, seeking the deathless, the unsurpassed security from bondage, Nibbāna, I attained the deathless, the unsurpassed security from bondage, Nibbāna. Being subject to sorrow, realizing the danger in sorrow, seeking the sorrowless, the unsurpassed security from bondage, Nibbāna, I attained the sorrowless, the unsurpassed security from bondage, Nibbāna. Being subject to defilement, realizing the danger in defilement, seeking the undefiled, the unsurpassed security from bondage, Nibbāna, I attained the undefiled, the unsurpassed security from bondage, Nibbāna.

Knowing and vision arose in me: Unshakeable is my liberation; this is my final birth; there is no more becoming.

It occurred to me that this Dhamma I have realized is profound, hard to see, hard to know, peaceful, sublime, beyond mere reasoning, subtle, and to be experienced by the wise.

But this generation delights in attachment, is devoted to attachment, rejoices in attachment.

For a generation delighting in attachment, devoted to attachment, rejoicing in attachment, this state is hard to see, namely, specific conditionality, dependent origination.

This state too is hard to see, namely, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.

If I were to teach the Dhamma and others would not know me, that would be tiresome for me, that would be troublesome for me.

There also occurred to me these verses never heard before: With difficulty have I attained, now to reveal it; those overcome by greed and hatred, this Dhamma is not easily known.

Going against the stream, subtle, deep, hard to see, minute; those attached to greed do not see it, enveloped by the mass of darkness.

Thus, as I reflected, my mind inclined to inaction, not to teaching the Dhamma.

Then Brahmā Sahampati, knowing my thought, considered: The world will be lost, the world will perish, since the mind of the Tathāgata, the Arahant, the Perfectly Enlightened One inclines to inaction, not to teaching the Dhamma.

Then just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā world and appeared before me.

He arranged his upper robe over one shoulder, knelt down with his right knee on the ground, raised his hands in reverential salutation towards me, and said: Let the Blessed One teach the Dhamma, let the Sublime One teach the Dhamma.

There are beings with little dust in their eyes who are wasting away through not hearing the Dhamma.

There will be those who will know the Dhamma.

Thus spoke Brahmā Sahampati.

Having said this, he further said: In the past, there appeared in Magadha a Dhamma impure, thought out by the impure. Open the door to the Deathless! Let them hear the Dhamma realized by the Stainless One.

Just as one standing on a mountain peak might see people all around, so, O wise one, having ascended the palace of Dhamma, look upon the people overwhelmed by sorrow, oppressed by birth and decay.

Arise, O hero, conqueror of the battle, leader of the caravan, wander the world free from debt; let the Blessed One teach the Dhamma, for there will be those who know.

Then knowing the request of Brahma and out of compassion for beings, I surveyed the world with the Tathāgata-eye.

I saw as I surveyed the world with the Tathāgata-eye, beings with little dust and much dust in their eyes, with keen faculties and dull faculties, with good qualities and bad qualities, easy to instruct and hard to instruct, some who see fear in the other world and some who do not see fear in the other world.

Just as in a pond of blue, red, or white lotuses, some lotuses are born in the water, grow in the water, and remain submerged, some lotuses are born in the water, grow in the water, and rise to the surface, and some lotuses are born in the water, grow in the water, and stand clear of the water, unsoiled by it; even so as I surveyed the world with the Tathāgata-eye, I saw beings with little dust and much dust in their eyes, with keen faculties and dull faculties, with good qualities and bad qualities, easy to instruct and hard to instruct, some who see fear in the other world and some who do not see fear in the other world.

Then I addressed Brahma Sahampati in verse: Open are the doors to the Deathless to those with ears; let them show their faith. Thinking harm, I did not speak of the excellent Dhamma among humans, O Brahma.

Then Brahma Sahampati, having been given the opportunity by me for the teaching of the Dhamma, paid homage to me and, circling me to the right, disappeared right there.

Then it occurred to me, To whom should I first teach the Dhamma? Who will know this Dhamma quickly?

Then it occurred to me, This Āḷāra Kālāma is wise, intelligent, and discerning, with little dust in his eyes for a long time.

Suppose I were to teach the Dhamma first to Āḷāra Kālāma.

He will know this Dhamma quickly.

Then a deity approached me and said, Āḷāra Kālāma has passed away seven days ago, venerable sir.

And knowing and vision arose in me: Āḷāra Kālāma has passed away seven days ago.

Then it occurred to me...

Āḷāra Kālāma is indeed well-known.

If he were to hear this Dhamma, he would quickly know it.

Then it occurred to me, To whom should I first teach the Dhamma? Who will quickly know this Dhamma?

It occurred to me, This Udaka Rāmaputta is wise, learned, intelligent, and has little defilement for a long time.

It would be good if I first taught the Dhamma to Udaka Rāmaputta.

He will quickly know this Dhamma.

Then a deity approached me and said, Venerable sir, Udaka Rāmaputta has passed away.

And knowing and vision arose in me: Udaka Rāmaputta has passed away.

Then it occurred to me, Udaka Rāmaputta is indeed well-known.

If he were to hear this Dhamma, he would quickly know it.

Then it occurred to me, To whom should I first teach the Dhamma? Who will quickly know this Dhamma?

It occurred to me, The group of five disciples have been very helpful to me, attending to me with devoted minds.

It would be good if I first taught the Dhamma to the group of five disciples.

Then it occurred to me, Where are the group of five disciples dwelling now?

I saw with the divine eye, purified and surpassing the human, that the group of five disciples were dwelling in Benares, in the Deer Park at Isipatana.

Then having stayed at Uruvelā as long as I wished, I set out for Benares. On the way between Gayā and the Bodhi tree, I was seen by Upaka, the Ājīvaka, who said to me, Your faculties are clear, friend, and your complexion is pure and bright.

Who is your teacher?

Whose Dhamma do you follow? When this was said, I addressed Upaka, the Ājīvaka, in verse: I am the conqueror of all, the knower of all,

Unstained among all things, having abandoned all,

Freed by the destruction of craving,

Having realized this by myself, whom should I point to? I have no teacher, and no one like me exists;

In the world with its devas, there is no equal to me. I am the Arahant in the world, I am the supreme teacher;

I alone am the fully enlightened one, cooled and quenched. To set the wheel of Dhamma in motion,

I go to the city of Kāsi.

In a world shrouded in darkness, I sounded the drum of the deathless.

As you claim, friend, you are worthy, the infinite conqueror, they said.

Those like me are indeed conquerors, who have attained the destruction of defilements; corrupt states have been conquered by me, therefore I am a conqueror, I replied.

Upon hearing this Upaka the ascetic said, It may be so, friend, and shaking his head, he took a different path and departed.

Then as I was traveling gradually, I arrived at Benares, at the Deer Park in Isipatana, where the group of five disciples were staying.

The group of five disciples saw me coming from a distance.

Seeing me, they agreed among themselves, Friends, here comes the ascetic Gotama, who has given up his striving and turned to a life of abundance.

He should not be greeted, nor should we rise to meet him, nor should we take his bowl and robe.

However, a seat should be prepared for him; if he wishes, he may sit down.

As I approached the group of five disciples could not adhere to their agreement.

Some came forward to greet me and took my bowl and robe, some prepared a seat, and some offered water for my feet.

However, they addressed me by name and as friend.

Upon this, I said to the group of five disciples do not address the Tathagata by name or as friend.

The Tathagata is an Arahant, a fully enlightened Tathāgata.

Listen I have attained the deathless, I instruct, I teach the Dhamma.

Practicing as instructed, you will soon realize for yourselves, through direct knowing, the supreme goal of the holy life, for the sake of which sons of good families rightly go forth from the household life into homelessness.

Upon hearing this the group of five disciples said to me, Friend Gotama, even with that effort, that practice, that austerity, you did not attain any superhuman states, any distinction in knowing and vision worthy of the noble ones. How will you now, living in abundance, having given up striving, attain any superhuman states, any distinction in knowing and vision worthy of the noble ones?

Upon hearing this, I said to the group of five disciples the Tathagata is not living in abundance, nor has he given up striving, nor is he turned to a life of abundance.

The Tathagata is an Arahant, a fully enlightened Tathāgata.

Listen to the teaching that leads to the deathless. I instruct, I teach the Dhamma.

By practicing as instructed, you will soon realize for yourselves the ultimate goal for which sons of good families leave the household life for homelessness, the unsurpassed culmination of the holy life, and having directly known and realized it, you will dwell in it.

For the second time, the group of five disciples said to me, Friend Gotama, even with that practice, that path, that difficult practice, you did not attain any superhuman states, any distinction in knowing and vision worthy of the noble ones. How then, now that you are indulgent, having given up striving, will you attain any superhuman states, any distinction in knowing and vision worthy of the noble ones?

For the second time, I said to the group of five disciples the Tathagata is not indulgent...

having directly known and realized it, you will dwell in it.

For the third time, the group of five disciples said to me, Friend Gotama, even with that practice, that path, that difficult practice, you did not attain any superhuman states, any distinction in knowing and vision worthy of the noble ones. How then, now that you are indulgent, having given up striving, will you attain any superhuman states, any distinction in knowing and vision worthy of the noble ones?

When this was said, I said to the group of five disciples, Do you acknowing that before this, such a thing was developed by me?

No, venerable sir.

Disciples, the Tathagata is an Arahant, a fully enlightened Tathāgata.

Listen to the teaching that leads to the deathless. I instruct, I teach the Dhamma.

By practicing as instructed, you will soon realize for yourselves the ultimate goal for which sons of good families leave the household life for homelessness, the unsurpassed culmination of the holy life, and having directly known and realized it, you will dwell in it.

I was unable to convince the group of five disciples.

Two disciples, I instruct, while three disciples go for alms.

What the three disciples bring back, we share among the six.

Three disciples, I instruct, while two disciples go for alms.

What the two disciples bring back, we share among the six.

Then the group of five disciples, being instructed and advised by me, realized the danger in birth, sought the unborn, the unsurpassed security from bondage, Nibbāna, and attained it. Realizing the danger in aging, they sought the ageless, the unsurpassed security from bondage, Nibbāna, and attained it. Realizing the danger in illness...

realizing the danger in death...

realizing the danger in sorrow...

realizing the danger in defilement, they sought the undefiled, the unsurpassed security from bondage, Nibbāna, and attained it.

And there arose in them the knowing and vision: Unshakeable is our liberation; this is our final birth; there is no more becoming.

These are the five strands of sense satisfaction.

What are the five?

Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and enticing; sounds cognizable by the ear...

smells cognizable by the nose...

tastes cognizable by the tongue...

tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and enticing.

These are the five strands of sense satisfaction.

Disciples, any ascetics or brahmins who are attached to, infatuated with, and absorbed in these five strands of sense satisfaction, who do not see the danger in them, and who lack the wisdom of escape, should be known as having fallen into misfortune, having come to ruin, and being at the mercy of the evil one.

Just as a forest deer caught in a snare would be known as having fallen into misfortune, having come to ruin, and being at the mercy of the hunter, unable to escape as the hunter approaches.

In the same way any ascetics or brahmins who are attached to, infatuated with, and absorbed in these five strands of sense satisfaction, who do not see the danger in them, and who lack the wisdom of escape, should be known as having fallen into misfortune, having come to ruin, and being at the mercy of the evil one.

However any ascetics or brahmins who are not attached to, not infatuated with, and not absorbed in these five strands of sense satisfaction, who see the danger in them, and who possess the wisdom of escape, should be known as not having fallen into misfortune, not having come to ruin, and not being at the mercy of the evil one.

Just as a forest deer not caught in a snare would be known as not having fallen into misfortune, not having come to ruin, and not being at the mercy of the hunter, able to escape as the hunter approaches.

In the same way any ascetics or brahmins who are not attached to, not infatuated with, and not absorbed in these five strands of sense satisfaction, who see the danger in them, and who possess the wisdom of escape, should be known as not having fallen into misfortune, not having come to ruin, and not being at the mercy of the evil one.

Just as a forest deer roaming freely in the forest, moving confidently, standing confidently, sitting confidently, and lying down confidently, is not within the reach of the hunter.

In the same way a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion.

This is called a disciple who has blinded Māra, the Evil One, and gone beyond his reach, having destroyed Māra's eye.

Again a disciple, with the calming of directed and sustained attention, enters and dwells in the second jhāna, which is born of concentration, free from directed and sustained attention, filled with pīti and happiness, with inner confidence and unification of mind.

This is called...

beyond the reach of the Evil One.

Again a disciple, with the fading away of pīti, dwells in equanimity, mindful and fully aware, experiencing happiness with the body, which the noble ones declare: He dwells in equanimity, mindful, and happy, having entered the third jhāna. This is called...

beyond the reach of the Evil One.

Again a disciple, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither pain nor pleasure and is purified by equanimity and mindfulness. This is called...

beyond the reach of the Evil One.

Again a disciple, having completely transcended perceptions of form, with the disappearance of perceptions of sensory impact, and not attending to perceptions of diversity, aware that space is infinite, enters and dwells in the realm of infinite space. This is called...

beyond the reach of the Evil One.

Again a disciple, having completely transcended the realm of infinite space, aware that consciousness is infinite, enters and dwells in the realm of infinite consciousness. This is called...

beyond the reach of the Evil One.

Again a disciple, having completely transcended the realm of infinite consciousness, aware that there is nothing, enters and dwells in the realm of nothingness. This is called...

beyond the reach of the Evil One.

Again a disciple, having completely transcended the realm of nothingness, enters and dwells in the realm of neither-perception-nor-non-perception. This is called...

beyond the reach of the Evil One.

Again a disciple, having completely transcended the realm of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are destroyed.

This is called a disciple who has blinded Māra, the Evil One, and gone beyond his reach, having destroyed Māra's eye.

He has crossed over the attachment to the world, and he moves freely, stands freely, sits freely, and lies down freely.

What is the reason for this?

He is beyond the reach of the Evil One, disciples.

Thus spoke the Blessed One.

The disciples were delighted and rejoiced in the Blessed One's words.