The Doctor’s Diagnosis
§10. On one occasion the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika’s monastery. Then Rohitassa, the son of a deva, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One. On arrival, having bowed down to the Blessed One, he stood to one side. As he was standing there he said to the Blessed One: “Is it possible, lord, by traveling, to know or see or reach a far end of the cosmos where one doesn’t take birth, age, die, pass away or reappear?”
“I tell you, friend, that it’s not possible by traveling to know or see or reach a far end of the cosmos where one doesn’t take birth, age, die, pass away, or reappear.”
“It is amazing, lord, and astounding, how well that has been said by the Blessed One: ‘I tell you, friend, that it’s not possible by traveling to know or see or reach a far end of the cosmos where one doesn’t take birth, age, die, pass away, or reappear.’ Once I was a seer named Rohitassa, a student of Bhoja, a powerful sky-walker. My speed was as fast as that of a strong archer—well-trained, a practiced hand, a practiced sharp-shooter—shooting a light arrow across the shadow of a palm tree. My stride stretched as far as the east sea is from the west. To me, endowed with such speed, such a stride, there came the desire: ‘I will go traveling to the end of the cosmos.’ I—with a one-hundred year life, a one-hundred year span—spent one hundred years travelling—apart from the time spent on eating, drinking, chewing & tasting, urinating & defecating, and sleeping to fight off weariness—but without reaching the end of the cosmos I died along the way. So it is amazing, lord, and astounding, how well that has been said by the Blessed One: ‘I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one doesn’t take birth, age, die, pass away, or reappear.’”
[When this was said, the Blessed One responded:] “I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one doesn’t take birth, age, die, pass away, or reappear. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos. Yet it is just within this fathom-long body, with its perception & intellect, that I declare that there is the cosmos, the origination of the cosmos, the cessation of the cosmos, and the path of practice leading to the cessation of the cosmos.”
It’s not to be reached by traveling,
the end of the cosmos—
regardless.
And it’s not without reaching
the end of the cosmos
that there is release
from suffering & stress.
So, truly, the wise one,
an expert with regard to the cosmos,
a knower of the end of the cosmos,
having fulfilled the holy life,
calmed,
knowing the cosmos’ end,
doesn’t long for this cosmos
or any other.
§11. I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:
“There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to unbinding.
“And what is the middle way realized by the Tathagata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to unbinding? Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to unbinding.
“Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.
“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.
“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.
“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress’ ... ‘This noble truth of stress is to be comprehended’ ... ‘This noble truth of stress has been comprehended.’
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress’ ... ‘This noble truth of the origination of stress is to be abandoned’ ... ‘This noble truth of the origination of stress has been abandoned.’
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress’ ... ‘This noble truth of the cessation of stress is to be directly experienced’ ... ‘This noble truth of the cessation of stress has been directly experienced.’
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress’ ... ‘This noble truth of the way of practice leading to the cessation of stress is to be developed’ ... ‘This noble truth of the way of practice leading to the cessation of stress has been developed.’
“And, monks, as long as this—my three-round, twelve permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk. But as soon as this—my three-round, twelve permutation knowledge & vision concerning these four noble truths as they have come to be—was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”
That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.
§12. “Now what is the noble truth of stress? Birth is stress, aging is stress, death is stressful; sorrow, lamentation, pain, distress, & despair are stress; association with the unbeloved is stress; separation from the loved is stress; not getting what is wanted is stress. not getting what is wanted is stress. In short, the five clinging-aggregates are stressful.
“And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, that is called birth.
“And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging.
“And what is death? Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death.
“And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, that is called sorrow.
“And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation.
“And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.
“And what is distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress.
“And what is despair? Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, that is called despair.
“And what is the stress of association with the unbeloved? There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactile sensations occur to one; or one has connection, contact, relationship, interaction with those who wish one ill, who wish for one’s harm, who wish for one’s discomfort, who wish one no security from the yoke. This is called the stress of association with the unbeloved.
“And what is the stress of separation from the loved? There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur to one; or one has no connection, no contact, no relationship, no interaction with those who wish one well, who wish for one’s benefit, who wish for one’s comfort, who wish one security from the yoke, nor with one’s mother, father, brother, sister, friends, companions, or relatives. This is called the stress of separation from the loved.
“And what is the stress of not getting what is wanted? In beings subject to birth, the wish arises, ‘O, may we not be subject to birth, and may birth not come to us.’ But this is not to be achieved by wishing. This is the stress of not getting what one wants. In beings subject to aging ... illness ... death ... sorrow, lamentation, pain, distress, & despair, the wish arises, ‘O, may we not be subject to aging ... illness ... death ... sorrow, lamentation, pain, distress, & despair, and may aging ... illness ... death ... sorrow, lamentation, pain, distress, & despair not come to us.’ But this is not to be achieved by wishing. This is the stress of not getting what is wanted.
“And what are the five clinging-aggregates that, in short, are stress? The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: These are called the five clinging-aggregates that, in short, are stress.
“This is called the noble truth of stress.”
§13. The Blessed One said, “Monks, I will teach you the five aggregates & the five clinging-aggregates. Listen & pay close attention. I will speak.”
“As you say, lord,” the monks responded.
The Blessed One said, “Now what, monks, are the five aggregates?
“Whatever form is past, future, or present; internal or external; blatant or subtle, common or sublime, far or near: That is called the form aggregate.
“Whatever feeling is past, future, or present; internal or external; blatant or subtle, common or sublime, far or near: That is called the feeling aggregate.
“Whatever perception is past, future, or present; internal or external; blatant or subtle, common or sublime, far or near: That is called the perception aggregate.
“Whatever (mental) fabrications are past, future, or present; internal or external; blatant or subtle, common or sublime, far or near: Those are called the fabrication aggregate.
“Whatever consciousness is past, future, or present; internal or external; blatant or subtle, common or sublime, far or near: That is called the consciousness aggregate.
“These are called the five aggregates.
“And what are the five clinging-aggregates?
“Whatever form—past, future, or present; internal or external; blatant or subtle, common or sublime, far or near—is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the form clinging-aggregate.
“Whatever feeling—past, future, or present; internal or external; blatant or subtle, common or sublime, far or near—is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the feeling clinging-aggregate.
“Whatever perception—past, future, or present; internal or external; blatant or subtle, common or sublime, far or near—is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the perception clinging-aggregate.
“Whatever (mental) fabrications—past, future, or present; internal or external; blatant or subtle, common or sublime, far or near—are clingable, offer sustenance, and are accompanied with mental fermentation: Those are called the fabrications clinging-aggregate.
“Whatever consciousness—past, future, or present; internal or external; blatant or subtle, common or sublime, far or near—is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the consciousness clinging-aggregate.
“These are called the five clinging-aggregates.”
§14. As he was sitting there, Ven. Kotthita said to Ven. Sariputta, “Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?”
“A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? The form clinging-aggregate, the feeling ... perception ... fabrications ... consciousness clinging-aggregate. A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant ... not-self, would realize the fruit of stream-entry.”
“Then which things should a monk who has attained stream-entry attend to in an appropriate way?”
“A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant ... not-self, would realize the fruit of once-returning.”
“Then which things should a monk who has attained once-returning attend to in an appropriate way?”
“A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant ... not-self, would realize the fruit of non-returning.”
“Then which things should a monk who has attained non-returning attend to in an appropriate way?”
“A monk who has attained non-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained non-returning, attending in an appropriate way to these five clinging-aggregates as inconstant ... not-self, would realize the fruit of arahantship.”
“Then which things should an arahant attend to in an appropriate way?”
“An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things—when developed & pursued—lead both to a pleasant abiding in the here-&-now and to mindfulness & alertness.”
§15. “Suppose there were a householder or householder’s son—rich, wealthy, with many possessions—who was thoroughly well-guarded. Then there came along a certain man, desiring what was not his benefit, desiring what was not his welfare, desiring his loss of security, desiring to kill him. The thought would occur to this man: ‘It would not be easy to kill this person by force. What if I were to sneak in and then kill him?’
“So he would go to the householder or householder’s son and say, ‘May you take me on as a servant, lord.’ With that, the householder or householder’s son would take the man on as a servant.
“Having been taken on as a servant, the man would rise in the morning before his master, go to bed in the evening only after his master, doing whatever his master ordered, always acting to please him, speaking politely to him. Then the householder or householder’s son would come to regard him as a friend & companion, and would fall into his trust. When the man realizes, ‘This householder or householder’s son trusts me,’ then encountering him in a solitary place, he would kill him with a sharp knife.
“Now what do you think, my friend Yamaka? When that man went to the householder or householder’s son and said, ‘May you take me on as a servant, lord’: wasn’t he even then a murderer? And yet although he was a murderer, the householder or householder’s son did not know him as ‘my murderer.’ And when, taken on as a servant, he would rise in the morning before his master, go to bed in the evening only after his master, doing whatever his master ordered, always acting to please him, speaking politely to him: wasn’t he even then a murderer? And yet although he was a murderer, the householder or householder’s son did not know him as ‘my murderer.’ And when he encountered him in a solitary place and killed him with a sharp knife: wasn’t he even then a murderer? And yet although he was a murderer, the householder or householder’s son did not know him as ‘my murderer.’”
“Yes, my friend.”
“In the same way, an uninstructed, run-of-the-mill person ... assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He assumes feeling to be the self ....
“He assumes perception to be the self ....
“He assumes fabrications to be the self ....
“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“He doesn’t discern inconstant form, as it has come to be, as ‘inconstant form.’ He doesn’t discern inconstant feeling, as it has come to be, as ‘inconstant feeling.’ He doesn’t discern inconstant perception .... He doesn’t discern inconstant fabrications .... He doesn’t discern inconstant consciousness, as it has come to be, as ‘inconstant consciousness.’
“He doesn’t discern stressful form, as it has come to be, as ‘stressful form.’ He doesn’t discern stressful feeling .... He doesn’t discern stressful perception .... He doesn’t discern stressful fabrications .... He doesn’t discern stressful consciousness, as it has come to be, as ‘stressful consciousness.’
“He doesn’t discern not-self form, as it has come to be, as ‘not-self form.’ He doesn’t discern not-self feeling .... He doesn’t discern not-self perception .... He doesn’t discern not-self fabrications .... He doesn’t discern not-self consciousness, as it has come to be, as ‘not-self consciousness.’
“He doesn’t discern fabricated form, as it has come to be, as ‘fabricated form.’ He doesn’t discern fabricated feeling .... He doesn’t discern fabricated perception .... He doesn’t discern fabricated fabrications .... He doesn’t discern fabricated consciousness, as it has come to be, as ‘fabricated consciousness.’
“He doesn’t discern murderous form, as it has come to be, as ‘murderous form.’ He doesn’t discern murderous feeling .... He doesn’t discern murderous perception .... He doesn’t discern murderous fabrications .... He doesn’t discern murderous consciousness, as it has come to be, as ‘murderous consciousness.’
“He gets attached to form, clings to form, & determines it to be ‘my self.’ He gets attached to feeling .... He gets attached to perception ... He gets attached to fabrications .... He gets attached to consciousness, clings to consciousness, & determines it to be ‘my self.’ These five aggregates of clinging—attached to, clung to—lead to his long-term loss & suffering.
“Now, the well-instructed, noble disciple ... doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He doesn’t assume feeling to be the self ....
“He doesn’t assume perception to be the self ....
“He doesn’t assume fabrications to be the self ....
“He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“He discerns inconstant form, as it has come to be, as ‘inconstant form.’ He discerns inconstant feeling .... He discerns inconstant perception .... He discerns inconstant fabrications .... He discerns inconstant consciousness, as it has come to be, as ‘inconstant consciousness.’
“He discerns stressful form, as it has come to be, as ‘stressful form.’ He discerns stressful feeling .... He discerns stressful perception .... He discerns stressful fabrications .... He discerns stressful consciousness, as it has come to be, as ‘stressful consciousness.’
“He discerns not-self form, as it has come to be, as ‘not-self form.’ He discerns not-self feeling .... He discerns not-self perception .... He discerns not-self fabrications .... He discerns not-self consciousness, as it has come to be, as ‘not-self consciousness.’
“He discerns fabricated form, as it has come to be, as ‘fabricated form.’ He discerns fabricated feeling .... He discerns fabricated perception .... He discerns fabricated fabrications .... He discerns fabricated consciousness, as it has come to be, as ‘fabricated consciousness.’
“He discerns murderous form, as it has come to be, as ‘murderous form.’ He discerns murderous feeling .... He discerns murderous perception .... He discerns murderous fabrications .... He discerns murderous consciousness, as it has come to be, as ‘murderous consciousness.’
“He doesn’t get attached to form, doesn’t cling to form, doesn’t determine it to be ‘my self.’ He doesn’t get attached to feeling .... He doesn’t get attached to perception ... He doesn’t get attached to fabrications ... He doesn’t get attached to consciousness, doesn’t cling to consciousness, doesn’t determine it to be ‘my self.’ These five clinging-aggregates—not attached to, not clung to—lead to his long-term happiness & well-being.”
“Even so, my friend Sariputta, are those who have people like you as their fellows in the holy life, teaching them, admonishing them out of sympathy, desiring their welfare. For now that I have heard this explanation of the Dhamma from you, my mind—through lack of clinging/sustenance—has been released from fermentations.”
§16. “Monks, suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it, and—holding on to both banks—kasa grasses, kusa grasses, reeds, birana grasses, & trees were growing. Then a man swept away by the current would grab hold of the kasa grasses, but they would tear away, and so from that cause he would come to disaster. He would grab hold of the kusa grasses ... the reeds ... the birana grasses ... the trees, but they would tear away, and so from that cause he would come to disaster.
“In the same way, there is the case where an uninstructed, run-of-the-mill person—who has no regard for nobles ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma—assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form. That form tears away from him, and so from that cause he would come to disaster.
“He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. That feeling tears away from him, and so from that cause he would come to disaster.
“He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. That perception tears away from him, and so from that cause he would come to disaster.
“He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. Those fabrications tear away from him, and so from that cause he would come to disaster.
“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. That consciousness tears away from him, and so from that cause he would come to disaster.
“Now, monks, what do you think: Is form constant or inconstant?”
“Inconstant, lord.”
“Is feeling constant or inconstant?”
“Inconstant, lord.”
“Is perception constant or inconstant?”
“Inconstant, lord.”
“Are fabrications constant or inconstant?”
“Inconstant, lord.”
“Is consciousness constant or inconstant?”
“Inconstant, lord.”
“Thus, monks, whatever form is past, future, or present; internal or external; blatant or subtle, common or sublime; far or near: all form is to be seen as it has come to be with right discernment: ‘This is not mine. This is not my self. This is not what I am.’
“Whatever feeling .... Whatever perception .... Whatever fabrications ....
“Whatever consciousness is past, future, or present; internal or external; blatant or subtle, common or sublime; far or near: all consciousness is to be seen as it has come to be with right discernment: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the well-instructed noble disciple grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
§17. Then, early in the morning, Cala the nun put on her robes and, taking her bowl & outer robe, went into Savatthi for alms. When she had gone for alms in Savatthi and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day’s abiding.
Then Mara the Evil One, wanting to arouse fear, horripilation, & terror in her, wanting to make her fall from solitude, approached her & said, “What is it that you don’t approve of, nun?”
“I don’t approve of birth, my friend.”
[Mara:]
“Why don’t you approve of birth?
One who is born
enjoys sensual pleasures.
Who on earth
ever persuaded you:
‘Nun, don’t approve of birth’?”
[Sister Cala:]
“For one who is born
there’s death.
One who is born
sees pain.
It’s a binding, a flogging, a torment.
That’s why one shouldn’t approve
of birth.
The Awakened One taught me the Dhamma
—the overcoming of birth—
for the abandoning of all pain,
he established me in
the truth.
But beings who have come to form
& those with a share in the formless,
if they don’t discern cessation,
return to becoming-again.”
Then Mara the Evil One—sad & dejected at realizing, “Cala the nun knows me”—vanished right there.
§18. As a cowherd with a rod
drives cows to the field,
so aging & death
drive the life
of living beings.
§19. What laughter, why joy,
when constantly aflame?
Enveloped in darkness,
don’t you look for a lamp?
Look at the beautified image,
a heap of festering wounds, shored up:
ill, but the object
of many resolves,
where there is nothing
lasting or sure.
Worn out is this body,
a nest of diseases, dissolving.
This putrid conglomeration
is bound to break up,
for life is hemmed in with death.
On seeing these bones
discarded
like gourds in the fall,
pigeon-gray:
what delight?
A city made of bones,
plastered over with flesh & blood,
whose hidden treasures are:
pride & contempt,
aging & death.
Even royal chariots
well-embellished
get run down,
and so does the body
succumb to old age.
But the Dhamma of the good
doesn’t succumb to old age:
the good let the civilized know.
This unlistening man
matures like an ox.
His muscles develop,
his discernment not.
§20. Whether walking, standing,
sitting, or lying down,
it flexes & stretches:
this is the body’s movement.
Joined together with tendons & bones,
plastered over with muscle & skin,
hidden by complexion,
the body isn’t seen
for what it is:
filled with intestines, filled with stomach,
with the lump of the liver,
bladder, lungs, heart,
kidneys, spleen,
mucus, sweat, saliva, fat,
blood, synovial fluid, bile, & oil.
On top of that,
in nine streams,
filth is always flowing from it:
from the eyes : eye secretions,
from the ears : ear secretions,
from the nose : mucus,
from the mouth : now vomit,
now phlegm,
now bile.
from the body : beads of sweat.
And on top of that,
its hollow head is filled with brains.
The fool, beset by ignorance,
thinks it beautiful.
But when it lies dead,
swollen, livid,
cast away in a charnel ground,
even relatives don’t care for it.
Dogs feed on it,
jackals, wolves, & worms.
Crows & vultures feed on it,
along with any other animals there.
Having heard the Awakened One’s words,
the discerning monk
comprehends, for he sees it
for what it is:
“As this is, so is that.
As that, so this.”
Within & without,
he should let desire for the body
fade away.
With desire & passion faded away,
the discerning monk arrives here:
at the deathless,
the calm,
the undying state
of unbinding.
This two-footed, filthy, evil-smelling,
filled-with-various-carcasses,
oozing-out-here-&-there body:
Whoever would think,
on the basis of a body like this,
to exalt himself or disparage another:
What is that
if not blindness?
—Sn. 1:11
§21. How short this life!
You die this side of a century,
but even if you live past,
you die of old age.
People grieve
for what they see as mine,
for
nothing possessed is constant,
nothing is constantly possessed.[1]
Seeing this separation
simply as it is,
one shouldn’t follow the household life.
At death a person abandons
what he construes as mine.
Realizing this, the wise
shouldn’t incline
to be devoted to mine.
Just as a man doesn’t see,
on awakening,
what he met in a dream,
even so he doesn’t see,
when they are dead
—their time done—
those he held dear.
When they are seen & heard,
people are called by this name or that,
but only the name remains
to be pointed to
when they are dead.
Grief, lamentation, & selfishness
are not let go
by those greedy for mine,
so sages
letting go of possessions,
seeing the Secure,
go wandering forth.
A monk, living withdrawn,
enjoying a dwelling secluded:
they say it’s congenial for him
he who wouldn’t, in any realm,
display self.
Everywhere
the sage
independent
holds nothing dear or undear.
In him
lamentation & selfishness,
like water on a white lotus,
do not adhere.
As a water bead on a lotus leaf,
as water on a red lily,
does not adhere,
so the sage
does not adhere
to the seen, the heard, or the sensed;
for, cleansed,
he doesn’t construe
in connection
with the seen, the heard, or the sensed.
In no other way
does he wish for purity,
for he neither takes on passion
nor puts it away.[2]
NOTES
1. “Nothing possessed is constant, nothing is constantly possessed”—two readings of the phrase, na hi santi nicca pariggaha.
2. Nd.I: An arahant has put passion totally away once and for all, and so has no need to do it ever again.
§22. [Ven. Kappa:]
Full of the many clans of impurities,
the great manufacturer of excrement,
like a stagnant pool,
a great tumor,
great wound,
full of blood & lymph,
immersed in a cesspool,
trickling liquids, the body
is oozing foulness—always.
Bound together with sixty sinews,
plastered with a stucco of muscle,
wrapped in a jacket of skin,
this foul body is of no worth at all.
Linked together with a chain of bones,
stitched together with tendon-threads,
it produces its various postures,
from being hitched up together.
Headed surely to death,
in the presence of the King of Mortality,
the man who learns to discard it right here,
goes wherever he wants.
Covered with ignorance,
the body’s tied down with a four-fold tie,[1]
sunk in the floods,[2]
caught in the net of obsessions,[3]
conjoined with five hindrances,[4]
given over to thought,
accompanied with the root of craving,
roofed with delusion’s roofing.
That’s how the body functions,
compelled by the compulsion of kamma,
but its attainment ends
in ruin.
Its many becomings go
to ruin.
These who hold to this body as mine
—blind fools, people run-of-the-mill—
fill the horrific cemetery,
taking on further becoming.
Those who stay uninvolved with this body
—as they would with a serpent
smeared with dung—
disgorging the root of becoming,[5]
from lack of fermentation,
with be totally unbound.
NOTES
1. The four-fold tie: greed, ill will, attachment to habits & practices, and dogmatic obsession with views.
2. Floods: passion for sensuality, becoming, views, and ignorance.
3. Obsessions: pride, ignorance, lust, aversion, uncertainty, delusion, and craving for becoming.
4. Hindrances: sensual desire, ill will, sloth & torpor, restlessness & anxiety, and uncertainty.
5. The root of becoming: craving.
§23. [Sister Ambapali:]
Black was my hair
—the color of bees—
& curled at the tips;
with age, it looked like coarse hemp.
The truth of the Truth-speaker’s words
doesn’t change.
Fragrant, like a perfumed basket
filled with flowers: my coiffure.
With age it smelled musty,
like animal fur.
The truth of the Truth-speaker’s words
doesn’t change.
Thick & lush, like a well-tended grove,
made splendid, the tips elaborate
with comb & pin.
With age, it grew thin
& bare here & there.
The truth of the Truth-speaker’s words
doesn’t change.
Adorned with gold & delicate pins,
it was splendid, ornamented with braids.
Now, with age,
that head has gone bald.
The truth of the Truth-speaker’s words
doesn’t change.
Curved, as if well-drawn by an artist,
my brows were once splendid.
With age, they droop down in folds.
The truth of the Truth-speaker’s words
doesn’t change.
Radiant, brilliant like jewels,
my eyes: elongated, black—deep black.
With age, they’re no longer splendid.
The truth of the Truth-speaker’s words
doesn’t change.
Like a delicate peak, my nose
was splendid in the prime of my youth.
With age, it’s like a long pepper.
The truth of the Truth-speaker’s words
doesn’t change.
Like bracelets—well-fashioned, well-finished—
my ears were once splendid.
With age, they droop down in folds.
The truth of the Truth-speaker’s words
doesn’t change.
Like plaintain buds in their color,
my teeth were once splendid.
With age, they’re broken & yellowed.
The truth of the Truth-speaker’s words
doesn’t change.
Like that of a cuckoo in the dense jungle,
flitting through deep forest thickets:
sweet was the tone of my voice.
With age, it cracks here & there.
The truth of the Truth-speaker’s words
doesn’t change.
Smooth—like a conch shell well-polished—
my neck was once splendid.
With age, it’s broken down, bent.
The truth of the Truth-speaker’s words
doesn’t change.
Like rounded door-bars—both of them—
my arms were once splendid.
With age, they’re like dried-up patali trees.
The truth of the Truth-speaker’s words
doesn’t change.
Adorned with gold & delicate rings,
my hands were once splendid.
With age, they’re like onions & tubers.
The truth of the Truth-speaker’s words
doesn’t change.
Swelling, round, firm, & high,
both my breasts were once splendid.
In the drought of old age, they dangle
like empty old water bags.
The truth of the Truth-speaker’s words
doesn’t change.
Like a sheet of gold, well-burnished,
my body was splendid.
Now it’s covered with very fine wrinkles.
The truth of the Truth-speaker’s words
doesn’t change.
Smooth in their lines, like an elephant’s trunk,
both my thighs were once splendid.
With age, they’re like knotted bamboo.
The truth of the Truth-speaker’s words
doesn’t change.
Adorned with gold & delicate anklets,
my calves were once splendid.
With age, they’re like sesame sticks.
The truth of the Truth-speaker’s words
doesn’t change.
As if they were stuffed with soft cotton,
both my feet were once splendid.
With age, they’re shriveled & cracked.
The truth of the Truth-speaker’s words
doesn’t change.
Such was this physical heap.
Now: decrepit, the home of pains, many pains.
A house with its plaster all fallen off.
The truth of the Truth-speaker’s words
doesn’t change.
§24. I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara’s mother. Now on that occasion the Blessed One, on emerging from seclusion in the late afternoon, sat warming his back in the western sun. Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, massaged the Blessed One’s limbs with his hand and said, “It’s amazing, lord. It’s astounding, how the Blessed One’s complexion is no longer so clear & bright; his limbs are flabby & wrinkled; his back, bent forward; there’s a discernible change in his faculties—the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”
“That’s the way it is, Ananda. When young, one is subject to aging; when healthy, subject to illness; when alive, subject to death. The complexion is no longer so clear & bright; the limbs are flabby & wrinkled; the back, bent forward; there’s a discernible change in the faculties—the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”
That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:
“I spit on you, old age—
old age that makes for ugliness.
The bodily image, so charming,
is trampled by old age.
Even those who live to a hundred
are headed—all—to an end in death,
which spares no one,
which tramples all.”
§25. [Ven. Kimbila:]
As if sent by a curse,
it drops on us—
aging.
The body seems other,
though it’s still the same one.
I’m still here
& have never been absent from it,
but I remember my own
as if somebody else’s.
Death
§26. Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
—nowhere on earth—
is a spot to be found
where you could stay & not succumb
to death.
§27. Janussonin: “I hold that there is no one who, subject to death, is not afraid or in terror of death.”
The Buddha: “There are those who, subject to death, are afraid and in terror of death. And there are those who, subject to death, are not afraid or in terror of death.”
“And who is the person who, subject to death, is afraid and in terror of death? There is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, and craving for sensuality. When he comes down with a serious disease, the thought occurs to him, “O, those beloved sensual pleasures will be taken from me, and I will be taken from them!” He grieves and is tormented, weeps, beats his breast, and grows delirious ....
“Furthermore, there is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, and craving for the body. When he is touched by a serious disease, the thought occurs to him, “O, my beloved body will be taken from me, and I will be taken from my body!” He grieves and is tormented, weeps, beats his breast, and grows delirious ....
“Furthermore, there is the case of the person who has not done what is good, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, and cruel. When he comes down with a serious disease, the thought occurs to him, “...After death I am headed for the destination of those who have done what is evil, savage, and cruel.” He grieves and is tormented, weeps, beats his breast, and grows delirious ....
“Furthermore, there is the case of the person in doubt and perplexity, who has not arrived at certainty with regard to the True Dhamma. When he comes down with a serious disease, the thought occurs to him, “How doubtful and perplexed I am! I have not arrived at any certainty with regard to the True Dhamma!” He grieves and is tormented, weeps, beats his breast, and grows delirious. This is another person who, subject to death, is afraid and in terror of death.
“And who is the person who, subject to death, is not afraid or in terror of death? There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for sensuality ... who has abandoned passion, desire, fondness, thirst, fever, and craving for the body ... who has done what is good, what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel ... who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. When he comes down with a serious disease ... he does not grieve, is not tormented, does not weep or beat his breast or grow delirious. This is another person who, subject to death, is not afraid or in terror of death.”
Separation
§28. “Gain arises for an uninstructed run-of-the-mill person. He doesn’t reflect, ‘Gain has arisen for me. It is inconstant, stressful, & subject to change.’ He doesn’t discern it as it has come to be.
“Loss arises .... Status arises .... Disgrace arises .... Censure arises .... Praise arises .... Pleasure arises ....
“Pain arises. He doesn’t reflect, ‘Pain has arisen for me. It is inconstant, stressful, & subject to change.’ He doesn’t discern it as it has come to be.
“His mind remains consumed with the gain. His mind remains consumed with the loss ... with the status ... the disgrace ... the censure ... the praise ... the pleasure. His mind remains consumed with the pain.
“He welcomes the arisen gain and rebels against the arisen loss. He welcomes the arisen status and rebels against the arisen disgrace. He welcomes the arisen praise and rebels against the arisen censure. He welcomes the arisen pleasure and rebels against the arisen pain. As he is thus engaged in welcoming & rebelling, he is not released from birth, aging, or death; from sorrows, lamentations, pains, distresses, or despairs. He is not released, I tell you, from suffering & stress.
“Now, gain arises for a well-instructed noble disciple. He reflects, ‘Gain has arisen for me. It is inconstant, stressful, & subject to change.’ He discerns it as it has come to be.
“Loss arises .... Status arises .... Disgrace arises .... Censure arises .... Praise arises .... Pleasure arises ....
“Pain arises. He reflects, ‘Pain has arisen for me. It is inconstant, stressful, & subject to change.’ He discerns it as it has come to be.
“His mind doesn’t remain consumed with the gain. His mind doesn’t remain consumed with the loss ... with the status ... the disgrace ... the censure ... the praise ... the pleasure. His mind doesn’t remain consumed with the pain.
“He doesn’t welcome the arisen gain, or rebel against the arisen loss. He doesn’t welcome the arisen status, or rebel against the arisen disgrace. He doesn’t welcome the arisen praise, or rebel against the arisen censure. He doesn’t welcome the arisen pleasure, or rebel against the arisen pain. As he thus abandons welcoming & rebelling, he is released from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is released, I tell you, from suffering & stress.
“This is the difference, this the distinction, this the distinguishing factor between the well-instructed noble disciple and the uninstructed run-of-the-mill person.”
Gain/loss,
status/disgrace,
censure/praise,
pleasure/pain:
These conditions among human beings
are
inconstant,
impermanent,
subject to change.
Knowing this, the wise person, mindful,
ponders these changing conditions.
Desirable things don’t charm the mind,
undesirable ones bring no resistance.
His welcoming
& rebelling
are scattered,
gone to their end,
do not exist.
Knowing the dustless, sorrowless state,
he
discerns rightly,
has gone, beyond becoming,
to the Further Shore.
§29. “‘It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus it was said. And in reference to what was it said?
“There is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, doesn’t reflect: ‘That’s how it is when living together in the world. That’s how it is when gaining a personal identity (atta-bhava, literally “self-state”). When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.’ Suffering loss of relatives, loss of wealth, or loss through disease, he sorrows, grieves, & laments, beats his breast, becomes distraught. And then there is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, reflects: ‘That’s how it is when living together in the world. That’s how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.’ Suffering loss of relatives, loss of wealth, or loss through disease, he doesn’t sorrow, grieve, or lament, doesn’t beat his breast or become distraught.
“‘It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus it was said. And in reference to this was it said.”
§30. Now at that time the dear and beloved only son of a certain lay follower had died. So a large number of lay followers—their clothes wet, their hair wet—went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As they were sitting there the Blessed One said to them: “Why have you come here—your clothes wet, your hair wet—in the middle of the day?”
When this was said, the lay follower said to the Blessed One, “My dear and beloved only son has died. This is why we have come here—our clothes wet, our hair wet—in the middle of the day.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Tied down by the allure of what seems dear,
heavenly beings, most people,
worn out with misery,
fall under the sway of the King of Death.
But those who, day & night,
heedfully abandon what seems dear,
dig up misery
by the root—
Death’s bait
so hard
to overcome.
§31. I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta’s Grove, Anathapindika’s monastery. Now at that time a certain householder’s dear & beloved little son, his only child, had died. Because of his death, the father had no desire to work or to eat. He kept going to the cemetery and crying out, “Where have you gone, my only little child? Where have you gone, my only little child?”
Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, “Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties.”
“Lord, how could there not be an aberration in my faculties? My dear & beloved little son, my only child, has died. Because of his death, I have no desire to work or to eat. I keep going to the cemetery and crying out, ‘Where have you gone, my only little child? Where have you gone, my only little child?’”
“That’s the way it is, householder. That’s the way it is—for sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.”
“But lord, who would ever think that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear? Happiness & joy are born from one who is dear, come springing from one who is dear.” So the householder, not delighting in the Blessed One’s words, rejecting the Blessed One’s words, got up from his seat and left.
Now at that time a large number of gamblers were playing dice not far from the Blessed One. So the householder went to them and, on arrival, said to them, “Just now, venerable sirs, I went to Gotama the contemplative and, on arrival, having bowed down to him, sat to one side. As I was sitting there, Gotama the contemplative said to me, ‘Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties.’
“When this was said, I said to him, ‘Lord, how could there not be an aberration in my faculties? My dear & beloved little son, my only child, has died. Because of his death, I have no desire to work or to eat. I keep going to the cemetery and crying out, “Where have you gone, my only little child? Where have you gone, my only little child?”’
“‘That’s the way it is, householder. That’s the way it is—for sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’
“‘But, lord, who would ever think that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear? Happiness & joy are born from one who is dear, come springing from one who is dear.’ So, not delighting in the words of Gotama the contemplative, rejecting them, I got up from my seat and left.”
“That’s the way it is, householder [said the gamblers]. That’s the way it is. Happiness & joy are born from one who is dear, come springing from one who is dear.”
So the householder left, thinking, “I agree with the gamblers.”
Eventually, word of this conversation made its way into the king’s inner chambers. Then King Pasenadi Kosala addressed Queen Mallika, “Mallika, your contemplative, Gotama, has said this: ‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’”
“If that was said by the Blessed One, great king, then that’s the way it is.”
“No matter what Gotama the contemplative says, Mallika endorses it: ‘If that was said by the Blessed One, great king, then that’s the way it is.’ Just as, no matter what his teacher says, a pupil endorses it: ‘That’s the way it is, teacher. That’s the way it is.’ In the same way, no matter what Gotama the contemplative says, Mallika endorses it: ‘If that was said by the Blessed One, great king, then that’s the way it is.’ Go away, Mallika! Out of my sight!”
Then Queen Mallika called for the brahman Nalijangha: “Come, brahman. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘Queen Mallika, lord, shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ And then say: ‘Lord, did the Blessed One say that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?’ Whatever the Blessed One says, remember it well and tell it to me. For Tathagatas do not speak what is untrue.”
“Yes, madam,” the brahman Nalijangha responded to Queen Mallika. Going to the Blessed One, on arrival he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “Master Gotama, Queen Mallika shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. And she says further: ‘Lord, did the Blessed One say that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?’”
“That’s the way it is, brahman. That’s the way it is. Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear. And it’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
“Once in this same Savatthi there was a woman whose mother died. Owing to her mother’s death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, would say, ‘Have you seen my mother? Have you seen my mother?’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
“Once in this same Savatthi there was a woman whose father died ... whose brother died ... whose sister died ... whose son died ... whose daughter died ... whose husband died. Owing to his death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, would say, ‘Have you seen my husband? Have you seen my husband?’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
“Once in this same Savatthi there was a man whose mother died. Owing to her death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, would say, ‘Have you seen my mother? Have you seen my mother?’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
“Once in this same Savatthi there was a man whose father died ... whose brother died ... whose sister died ... whose son died ... whose daughter died ... whose wife died. Owing to her death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, would say, ‘Have you seen my wife? Have you seen my wife?’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
“Once in this same Savatthi there was a wife who went to her relatives’ home. Her relatives, having separated her from her husband, wanted to give her to another against her will. So she said to her husband, ‘These relatives of mine, having separated us, want to give me to another against my will,’ whereupon he cut her in two and slashed himself open, thinking, ‘Dead we will be together.’ It’s through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.”
Then the brahman Nalijangha, delighting in & approving of the Blessed One’s words, got up from his seat and went to Queen Mallika. On arrival, he told her all that had been said in his conversation with the Blessed One.
Then Queen Mallika went to King Pasenadi Kosala and on arrival said to him, “What do you think, great king? Is Princess Vajiri dear to you?”
“Yes, Mallika, Princess Vajiri is dear to me.”
“And what do you think? Would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in Princess Vajiri?”
“Mallika, any change & aberration in Princess Vajiri would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”
“Great king, it was in connection with this that the Blessed One—the One who knows, the One who sees, worthy, & rightly self-awakened—said, ‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’
“Now what do you think, great king? Is the noble Queen Vasabha dear to you? .... Is [your son] General Vidudabha dear to you? .... Am I dear to you?”
“Yes, Mallika, you are dear to me.”
“And what do you think? Would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in me?”
“Mallika, any change & aberration in you would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”
“Great king, it was in connection with this that the Blessed One—the One who knows, the One who sees, worthy, & rightly self-awakened—said, ‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’
“Now what do you think, great king? Are [your subjects] the Kasis & Kosalans dear to you?”
“Yes, Mallika, the Kasis & Kosalans are dear to me. It is through the might of the Kasis & Kosalans that we use Kasi sandalwood and wear garlands, scents, & ointments.”
“And what do you think? Would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in the Kasis & Kosalans?”
“Mallika, any change & aberration in the Kasis & Kosalans would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”
“Great king, it was in connection with this that the Blessed One—the One who knows, the One who sees, worthy, & rightly self-awakened—said, ‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’”
“It’s amazing, Mallika. It’s astounding: how deeply the Blessed One sees, having pierced through, as it were, with discernment. Come, Mallika, give me the ablution water.” Then King Pasenadi Kosala, rising from his seat and arranging his upper robe over one shoulder, paid homage in the direction of the Blessed One with his hands palm-to-palm in front of his heart, and exclaimed three times:
“Homage to the Blessed One, worthy & rightly self-awakened!
Homage to the Blessed One, worthy & rightly self-awakened!
Homage to the Blessed One, worthy & rightly self-awakened!”
