The Buddha's Charter of Free Inquiry (sutra)

Ven. Soma (trans.) edited by Dhr. Seven, Crystal Quintero, Wisdom Quarterly; NoEalamInSL

Kalama Sutra (Barbara O'Brien, trans., about.com) In most religions, the authority of a God or prophet, as revealed in scripture and interpreted by religious authorities, is the arbiter of what is true. Buddhism presents a greater challenge: We are the arbiters of what is true. That does not mean that we can choose to believe whatever we like, however. The Buddha's teachings on judging and assessing truth are found in the Kalama Sutra. It is found in the oldest set of Buddhist scriptures, the Tripitaka (Anguttara Nikaya). It has gained great favor in the West because of its advice to question authority and to rely on oneself.
 

The discourse or instruction to the Kalamas is justly famous for its encouragement of free inquiry. The spirit of this sutra signifies a teaching that is free of dogmatism, fanaticism, bigotry, or intolerance.
 

The reasonableness of the Dharma, the "Teaching made known by the Buddha," is evident in its welcoming and careful examination at all stages of the Path to enlightenment.

Indeed, the whole course of training for compassion and wisdom culminating in the purity of the accomplished person, the arhat (enlightened person) is intimately bound up with examination and analysis of internal things: the eye and visible objects, the ear and sounds, the nose and fragrances, the tongue and flavors, the body and tactile impressions, the mind and ideas.

 

So since all phenomena have to be correctly comprehended in the field of dharma, insight is operative throughout. In this sutra it is active in rejecting the unskillful (harmful) and adopting the skillful (beneficial) way. (Continued below.)

 

Instruction to the Kalamas
(AN 65, Tika Nipata, Mahavagga) 

"Do like whatever, what you think is good? No. But you can see the truth: look.

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The Kalamas of Kesaputta go to see the Buddha.

1. Thus have I heard. Once the Blessed One, while wandering in the Kosala country with a large community of monastics entered a town of the Kalama people called Kesaputta.

They said: "Revered Gautama, the wandering ascetic, the son of the Sakyans, has, while wandering in the Kosala country, entered Kesaputta. The good repute of the Reverend Gautama has spread in this way:

"Indeed, the Blessed One is accomplished, fully enlightened, endowed with knowledge and conduct (practice in accordance with his knowledge), sublime, knower of the worlds, peerless, guide of tamable persons, teacher of divinities and human beings, which he by himself has through direct knowledge clearly understood. He set forth the Dharma, which is good in the beginning, good in the middle, good in the end, possessed of meaning in spirit and letter, complete in everything [needed for other to attain enlightenment], and he proclaims the supreme life that is utterly pure. Seeing such accomplished ones is good indeed."
 
2. Then the Kalamas of Kesaputta went to where the Blessed One was. On arriving there some paid respect to him and sat down on one side; some exchanged greetings with him and after the courteous talk, sat down to one side; some saluted him raising their joined palms then sat down to one side; some announced their name and family name then sat down to one side; some without speaking sat to one side.
 

The Kalamas ask the Buddha for guidance

Why should we believe YOU? Many come through here telling us their philosophies.

 
3. The Kalamas sitting to one side said to the Blessed One: "There are some wandering ascetics and temple priests (Brahmins), venerable sir, who visit Kesaputta. They expound and explain only their own doctrines; the doctrines of others they revile, despise, and pull to pieces. Some others too, venerable sir, come to Kesaputta. They also expound and explain only their own doctrines; the doctrines of others they revile, despise, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning this. Which of these revered wandering ascetics and Brahmins spoke the truth and which falsehood?"

The criteria for rejection

What is good, what bad, what true?

4. "Kalamas, it is proper for you to doubt, to be uncertain. Uncertainty has arisen about what is doubtful. Come, Kalamas, do not go upon what has been acquired by repeated hearing, nor upon mere tradition, nor upon rumor, nor upon what is written in scriptures, nor on surmise, nor on axioms, nor on specious reasoning, nor on bias towards an idea that has been pondered over, nor on another's seeming ability, nor on the consideration, 'The monastic is our teacher.'

"But, Kalamas, when you yourselves know: 'These things are detrimental (bad, harmful, unprofitable, injurious), these things are blameworthy, these things are censured by the wise, when undertaken and observed, they things lead to harm and suffering,' abandon them.

• Three Poisons of the Heart/Mind
• Three Unwholesome Roots of Karma

Greed, hatred, and delusion

I love this. I hate that. Don't about the other.

5. "What do you think, Kalamas? Does greed [lobha, lust, craving, clinging] appear in a person for one's benefit or harm?" — "For one's harm, venerable sir."

"Kalamas, being given to greed, overwhelmed by greed, a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and prompts others to do likewise. Will that be long for that person's harm and ill?" — "Yes, venerable sir."
 
6. "What do you think, Kalamas? Does hatred [dosa, aversion, anger/fear, resentment, wrath] appear in a person for one's benefit or harm?" — "For one's harm, venerable sir."

"Kalamas, being given to hate, overwhelmed by hatred, a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and prompts another to do likewise. Will that be long for one's harm and suffering?"

— "Yes, venerable sir."
 
7. "What do you think, Kalamas? Does delusion appear in a person for one's benefit or harm?"

— "For one's harm, venerable sir."

"Kalamas, being given to delusion, overwhelmed by delusion, a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and prompts another to do likewise. Will that be long for one's harm and suffering?"

— "Yes, venerable sir."
 
8. "What do you think, Kalamas? Are these things skillful or unskillful?"

— "Unskillful, venerable sir"

"Blameworthy or not unblameworthy?"

— "Blameworthy, venerable sir."

"Censured or praised by the wise?"

— "Censured, venerable sir."

"When undertaken and observed, do these things lead to harm and suffering, or not, or how does it strike you?"

— "When undertaken and observed, these things lead to harm and suffering, or so it seems to us."
 
9. "Therefore did we say, Kalamas, what was said: 'Come Kalamas, do not go on what has been acquired by repeated hearing, nor on mere tradition, nor on rumor, nor on what is written in scripture, nor on surmise, nor on axioms, nor on specious reasoning, nor on a bias towards a view that has been pondered over, nor on another's seeming ability, nor on the consideration, "The monastic is our teacher."

"But, Kalamas, when you yourselves know: "These things are harmful, these things are blameworthy, these things are censured by the wise, when undertaken and observed, these things lead to harm and suffering" then abandon them.'

The criteria for acceptance
10. "Come, Kalamas, do not go on what has been acquired by repeated hearing, nor on tradition, nor on rumor, nor on what is written in scripture, nor on surmise...But, Kalamas, when you yourselves know: 'These things are skillful (beneficial, good, profitable), these things are praiseworthy, these things are indeed praised by the wise, when undertaken and observed, these things lead to benefit and happiness' then enter on and abide in them.

Free from greed, hatred, and delusion

Ahh, peace of mind, peace of mind!

11. "What do you think, Kalamas? Does nongreed appear in a person for one's benefit or harm?"

— "For one's benefit, venerable sir."

"Kalamas, being given to nongreed and no longer overwhelmed by greed, a person refrains from taking life, from taking what is not given, from engaging in sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and happiness?"

— "Yes, venerable sir."
 
12. "What do you think, Kalamas? Does nonhatred appear in a person for one's benefit or harm?"

— "For one's benefit, venerable sir."

"Kalamas, being given to nonhatred and no longer overwhelmed by hatred, one refrains from taking life, from taking what is not given, from sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and happiness?"

— "Yes, venerable sir."
 
13. "What do you think, Kalamas? Does nondelusion appear in a person for one's benefit or harm?"

— "For one's benefit, venerable sir."

"Kalamas, being given to nondelusion and no longer overwhelmed by delusion, one refrains from taking life, from taking what is not given, from sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and happiness?"

— "Yes, venerable sir."
 
14. "What do you think, Kalamas? Are these things skillful or unskillful?"

— "Skillful, venerable sir."

"Blameworthy or praiseworthy?"

— "Praiseworthy, venerable sir."

"Censured or praised by the wise?"

— "Praised, venerable sir."

"When undertaken and observed, do these things lead to benefit and happiness, or not, or how does it strike you?"

— "When undertaken and observed, these things lead to benefit and happiness, or so it seems to us."
 
15. "Therefore, did we say, Kalamas, what was said: 'Come Kalamas, do not go on what has been acquired by repeated hearing, nor on tradition, nor upon rumor, nor upon what is written in scripture, nor on surmise...

"But, Kalamas, when you yourselves know: "These things are skillful, these things are praiseworthy, these things are indeed praised by the wise, when undertaken and observed, these things lead to benefit and happiness" then enter on and abide in them.'

The Four Exalted States

16. "The disciple of the noble ones, Kalamas, who in this way is devoid of greed (lust, craving, clinging), devoid of aversion, undeluded, clearly comprehending and mindful, dwells, having pervaded with loving kindness one quarter, likewise the second, likewise the third, likewise the fourth, so above (zenith), below (nadir), and across, one dwells, having pervaded all of those directions because of the existence of all living beings everywhere, the entire world, with great, exalted, boundless loving kindness freed of hatred and malice.

• The Four "Exalted Dwellings" (Brahma Viharas)

"One lives having pervaded with compassion one quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells having pervaded all of those directions because of the existence of all living beings everywhere, the entire world, with great, exalted, boundless compassion that is freed of hate and malice.
 
"One lives having pervaded with joy/gladness (mudita, happiness in the success of others, joy in their joy) one quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells having pervaded because of the existence of all living beings everywhere, the entire world, with great, exalted, boundless joy/gladness freed of hate and malice.
 
"One lives having pervaded with equanimity one quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells, having pervaded because of the existence of all living beings everywhere, the entire world, with great, exalted, boundless equanimity that is freed of hate and malice.

The Four Solaces

"O, if only we had such solaces, such peace of mind!" - The Four Great Sky-Kings

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17. "The disciple of the noble ones, Kalamas, who has such a hate-free mind/heart, such a malice-free mind/heart, such an undefiled mind/heart, and such a purified mind/heart, is one by whom Four Solaces are found here and now.
 
"'Suppose there is a hereafter and there is a fruit, result, of karma (deeds) done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world(s), which is possessed of the state of bliss.' This is the first solace found by such a [skillful] person.
 
"'Suppose there is no hereafter and there is no fruit, no result, of karma done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe, sound, and happy I keep myself.' This is the second solace found by such a person.
 
"'Suppose harmful (results) befall a doer-of-harm. I, however, think of doing harm to no one. Then, how can harmful (results) affect me who dos no harmful karma (deed)?' This is the third solace found by such a [wise] person.
 
"'Suppose harmful (results) do not befall a doer-of-harm. Then I see myself purified in any case.' This is the fourth solace found by such a person.
 
"The disciple of the noble ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these Four Solaces are found."
 
"So it is, Blessed One! So it is, Sublime One! The disciple of the noble ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, Four Solaces are found!
 
"'Suppose there is a hereafter and there is a fruit, result, of karma done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise [be reborn] in a heavenly world, which is possessed of the state of bliss.' This is the first solace found.
 
"'Suppose there is no hereafter and there is no fruit, no result, of karma done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe, sound, and happy I keep myself.' This is the second solace found.
 
"'Suppose harmful (results) befall a doer-of-harm. I, however, think of doing harm to no one. Then, how can harmful (results) affect me who does no harmful deed?' This is the third solace found.
 
"'Suppose harmful (results) do not befall a doer-of-harm. Then I see myself purified in any case.' This is the fourth solace found.
 
"The disciple of the noble ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these Four Solaces are found.
 
Reaction of the Kalamas

Hooray! Let's celebrate. We finally found a teacher who makes sense and arouses faith!

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"Marvelous, venerable sir, marvelous! Venerable sir, it is as if a person were to turn face upwards what is upside down, or to uncover the concealed, or to point the way to one who is lost, or to carry a lamp into the darkness, thinking, 'Those who have eyes will be able to see visible objects.' So has the Dharma been set forth in many ways by the Blessed One.

"Venerable sir, we go to the Blessed One for guidance, to the Dharma for guidance, and to the Community of [Enlightened] Disciples for guidance. Venerable sir, may the Blessed One regard [and remember] us as lay followers who have gone for guidance for life from today onwards."

• The Buddha taugh the Kalamas more (Kessaputtiya Sutras)

The extracts given below are to clarify knowledge of conditionality (the dependent origination of all things) and arhatship (enlightenment and liberation from all rebirth and suffering). The methods of examination in the Kalama Sutra and the extracts cited here have sprung from the knowledge of things as they truly are. The tenor of these methods is implied in all direct experience.

Further, as penetration and comprehension, the constituents of wisdom are the result of such understanding, the place of critical examination and analysis in the development of right view is obvious. Where is the wisdom or view that can descend, all of a sudden, untouched and uninfluenced by right understanding?
 
The Kalama Sutra, which sets forth the principles that should be followed by a seeker of truth and that contains a standard by which things are judged by, belongs to a framework of the Dharma. The Four Solaces taught in the sutra point out the extent to which the Buddha permits suspense of judgment in matters beyond normal cognition. The solaces show that the reason for a virtuous life does not necessarily depend on belief in rebirth or karmic consequences, but on mental well-being acquired through the overcoming of greed, hatred, and delusion.
 
More than 50 years ago, Moncure D. Conway, the author of My Pilgrimage to the Wise Men of the East, visited Colombo, Sri Lanka. He was a friend of Ponnambalam Ramanathan (then solicitor general of Sri Lanka), and together with him Conway went to the Vidyodaya Pirivena to learn something of the Buddha's teaching from Ven. Hikkaduve Siri Sumangala Nayaka Thera, the founder of the institution.

The latter explained to them the principles contained in the Kalama Sutra and at the end of the conversation Ramanathan whispered to Conway: "Is it not strange that you and I, who come from far different religions and regions, should together listen to a sermon from the Buddha in favor of that free thought, that independence of traditional and fashionable doctrines, which is still the vital principle of human development?" — Conway: "Yes, and we with the (Kalama) princes pronounce his doctrines good."

Supplementary texts

"Friend Savittha, apart from confidence (faith, conviction, saddha), apart from liking something, apart from repeated hearing, apart from specious reasoning, apart from a bias towards a view that has been pondered, I know this, I see this: 'Decay and death are due to [re]birth.'"  

-Samyuttanikaya, Nidanavagga, Mahavagga, Sutra No. 8

 

"Here a meditator, having seen an object with the eye, knows when greed, hatred, and delusion [passion, aversion, confusion] are within, 'Greed, hatred, and delusion are in me.'

"One knows when greed, hatred, and delusion are not within, 'Greed, hatred, and delusion are not in me.' Meditators, do these things have to be experienced through confidence (faith, conviction), liking, repeated hearing, specious reasoning, or bias towards a view that has been pondered?"

— "No, venerable sir"

"Meditators, this is the way by which a meditator -- apart from faith, liking something, repeated hearing, specious reasoning, or bias towards a view that has been pondered -- declares realization of direct knowledge: I know  [directly] that [re]birth has been exhausted, the supreme life has been lived, that what  had to be done has been done, and that there is no more of this [rebirth and suffering] to come."

-Samyuttanikaya, Salyatanavagga, Navapuranavagga, Sutra No. 8

Are we all Hindus now? (Yes)

It's true. As Americans, we are all more "Hindu" than ever. What does that mean? There was no "Hinduism" at the time of the Buddha. The world came into being when the British wanted to understand the astonishing diversity they found in India -- which rejects nothing choosing instead to assimilate everything.

The Buddha was NOT a Hindu, as so many popularly say. He was an Indian -- but only because then India was much larger, an empire extending from principality to loosely affiliated principality -- rooted in Vedic culture with Sanskrit speaking Brahmins all around who practiced Brahmanism, not Hinduism.

Indians had dharmas or teachings they followed -- led by charismatic visionaries who stood up at the crossroads and marketplaces and took on a following. The world then as now follows sects more than religions. (Religion is a general label of convenience that, although it does not define us we yet identify with, and there are more than 200 kinds of Christianity in America alone).

These sects differed so much that we would not call them the same religion. Indians had no concept of "religion." Life itself was religion, and spirituality (and, sadly, superstition) pervaded all aspects of life. The Buddha is called a Hindu by Hindus today because of the long standing custom to assimilate rather than distinguish, to fashion a great interdependent and harmonious whole rather than to distinguish parts. But we distinguish and enjoy our disharmony and individuality. Buddhism and Jainism were protest movements against the established "religious" movement of the day, the aforementioned Brahmanism, which was weighed down by ritual, custom, interpretation, and dogma.

The priestly caste controlled spirituality. Jesus similarly rejected the temple and Jewish tradition, and just as he was reigned in to be its greatest proponent, the Buddha rebelled against Brahmanism (and the absolute authority of the Vedas) in search of the Truth directly, without recourse to any teacher or sectarian teaching. (He left his yoga instructor gurus Alara Kalama and Uddaka Ramaputra because their dharmas, which Siddhartha succeeded in mastering, had failed to liberate anyone from suffering or dukkha).

He did not reject India, asceticism, or yoga. What he did instead was move far from his familiar surroundings on a heroic journey in search of enlightenment -- a rite of passage, if you will. He abandoned severe asceticism as fruitless for attaining the ultimate goal, which is found by the balanced effort he came to call the Middle Way. And he replaced the physical hardships of "yoga" as bodily-mental control by force of will into a sustainable and harmonious system, a gradual path that elevates one.

Some may say he went the way of the Tao or the path of least resistance. He was mistaken then as having given up, when in fact what he gave up was ego and its tiny effort. People -- namely, the Five Ascetics, who were his companions in the search for enlightenment -- mistakenly thought he abandoned the struggle when in fact what he abandoned was struggling. He resisted and fought the stream of the world and Samsara just enough to escape the traps of birth, old age, sickness, death, and rebirth and with this round all the inherent unpleasantness, woe, ill, and misery. He gave up illusion and suffering for Truth and freedom, ignorance for enlightenment, and continued becoming for the unexcelled peace of nirvana.

So someone may say we are all more Hindu now than ever. It's true with the caveat that there was never any Hinduism until the British Western mentality made it so and sold it to the Indians, who then consolidate the threads that ran through the rich diversity of its spiritual landscape: reincarnation, heavenly planes, Brahma, avatars, magic (yogic powers), faeries (devas), extraterrestrial (angelic/alien) knowledge and social obligations handed down from above along with moral "laws," institutions, and governance practices... And like the Buddha, Americans question and rebel against what is handed down. (The Kalama Sutra is an excellent synopsis of what the Buddha thinks is wise to reject).

What was once a puritanical JudeoChristian structure with no freedom from religion has become a great country by its diversity and assimilation of views. There's even room for Christianity. But nowhere is it accepted that it will be the same sexist, dogmatic, hierarchical nonsense brought over from England and the Old World. This is the new world and the founding traditions are able to trace their authentic roots, which touch Buddhism, the Far East, and the wisdom of many ancient culture (including the Earth traditions of Europe that imperialistic Christianity tried to blot out to become the world religion it is today). American society in general and Christianity in particular are made better and truer -- that is, more authentic by the integrity of historical honesty which is both idealistic and inspiring, flawed and begging to be made right.

Wisdom Quarterly does not shirk the shameful things this country has done and continues to do as a Western power and ruthless empire. But it also does not seek to shame it and wallow in our privileged guilt. To find the Truth, let's face the truth and do something about it. Bush and Cheney were the worst leaders in a list of horrific leaders. Let's not let Obama go the same direction. Catholic and Protestant hypocrisies make one wonder how Christianity can ever be reconciled with a good and honest life. Let's not let the Church, Inc. and televised evangelical ministries mislead us. Let's embrace the world to uplift everyone on the planet.

Yes, we're more Hindu than ever -- and in that way more American, too, and Christian, and Buddhist, and goodness maybe even more Islamic too. After all, we were never so Zen as we were after World War II. First we bomb, then we embrace. It isn't now and it never was the citizens making war. It's the government, it's the world-bankers, it's the war-profiteers in corporate offices and the halls of power who do that. We just sheepishly go along, played by the CIA, the dishonest media, and well meaning jackals in religious, business, and showbiz attire. Doubt what is worthy of doubt, as the Kalama Sutra says. One is right to doubt. And accept what makes sense after an honest and unbiased assessment. The truth is still the truth whatever the lies and distortions have been.

We're proud to be Buddhists, we're proud to be Americans (not at all proud of the wars started or fought in our name), we're proud to be lots of things...and if like the Buddha we get called Hindus, that's all right too. No one is asked to convert to anything other than the degree of truth and freedom one can bear to live with.

"The Noble Quest" (sutra)

Amber Larson, CC Liu, Dhr. Seven, Ashley Wells (eds.), Wisdom Quarterly; Ven. Thanissaro (trans.), Ariyapariyesana Sutra (MN 26), "The Noble Quest" or "The Search for Enlightenment"

Thus have I heard. On one occasion the Blessed One (the Buddha) was staying at Savatthi, in Jeta's Grove, in the multi-millionaire's (Anathapindika's) monastery.

Then early in the morning, having put on his robes and carrying his bowl and cloak, he went into Savatthi for alms food gathering. Then a large number of monastics went to Ven. Ananda and said:

"It has been a long time, friend Ananda, since we have heard a Dharma talk in the Blessed One's presence. It would be good if we could get to hear a Dharma talk in the Blessed One's presence."
 
"In that case, venerable ones, go to the hermitage of Rammaka the Brahmin. Perhaps you will get to hear a Dharma talk in the Blessed One's presence."
 
"As you say, friend," the monastics replied to Ven. Ananda and departed.
 
Then the Blessed One, having gone for alms, after his meal, on returning from his round, said: "Ananda, let's go to the Eastern Park, the palace of Migara's mother, for the day's abiding."

"As you say, venerable sir," Ven. Ananda replied to the Blessed One.
 
So the Blessed One, together with Ven. Ananda, went to the Eastern Park, to the palace of Migara's mother, for the day's abiding. Then in the evening, emerging from [meditative] seclusion, he said to Ven. Ananda: "Ananda, let's go to the Eastern Gatehouse to bathe our limbs."

"As you say, venerable sir," Ven. Ananda replied to the Blessed One.
 
So the Blessed One, together with Ven. Ananda, went to the Eastern Gatehouse to bathe his limbs. Having bathed his limbs at the Eastern Gatehouse, coming out of the water, he stood in his lower robe, drying his limbs. Then Ven. Ananda said to him:

"Venerable sir, the hermitage of Rammaka the Brahmin is not far away. Pleasing is the hermitage of Rammaka the Brahmin. Delightful is the hermitage of Rammaka the Brahmin. It would be good if the Blessed One went to the hermitage of Rammaka the Brahmin out of compassion." The Blessed One acquiesced by his silence.
 
So the Blessed One went to the hermitage of Rammaka the Brahmin. Now at that time a large number of monastics had gathered in the hermitage of Rammaka the Brahmin for a Dharma discussion.

The Blessed One stood outside the door waiting for the discussion to end. On knowing that the discussion had ended, clearing his throat [to courteously signal that he was approaching], he tapped on the door. The monastics opened the door for him.

The Buddha addresses the monastics.

Entering the hermitage of Rammaka the Brahmin, the Blessed One sat down on a seat prepared for him. As he was sitting there, he addressed the monastics:

"For what discussion are you gathered together here? In the midst of what discussion have you been interrupted?"
 
"Venerable sir, our interrupted Dharma discussion was about the Blessed One himself, and then the Blessed One arrived."
 
"Good, meditators. It is fitting that you, as offspring of good families who have gone forth [into wandering asceticism] out of confidence from the home-life into the left-home life, should gather for Dharma discussion. When you have gathered you have two duties, either Dharma discussion or noble silence [Note 1].

• [NOTE 1]: See Ud 2.2 and AN 10.69. Noble silence = the levels of absorption (jhana) beginning with the second.

Noble and Ignoble Quests

Prince Siddhartha renounces the throne and worldly life as Chanda and Kanthaka look on.

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Prince Siddhartha leaves on Kanthaka

"Meditators, there are two quests, the ignoble and the noble quest. What is the ignoble quest? A person, being subject to birth, seeks [happiness in] what is likewise subject to birth. Being subject to aging... sickness... death... sorrow... defilement, one seeks [happiness in] what is likewise subject to sickness... death... sorrow... defilement.
 
"What is subject to [re-]birth [which is therefore inseparably bound up with re-death]? Spouses and children are subject to birth. Male and female slaves... goats and sheep... fowl and swine... elephants, cattle, horses, and mares... gold and silver are subject to birth. Subject to birth are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to birth.
 
"What is subject to aging... sickness... death... sorrow... defilement? Spouses and children are subject to birth. Male slaves and female slaves... goats and sheep... fowl and swine... elephants and cattle, horses and mares... gold and silver [2]...

• [2]: The Burmese, Sri Lankan, and Pali Text Society of London editions of the Pali canon exclude gold and silver from the list of objects subject to sickness, death, and sorrow, apparently on the grounds that they themselves do not grow ill, die, or feel sorrow. But the Thai edition of the canon includes gold and silver in the list of objects subject to sickness, death, and sorrow in the sense that any happiness based on them is subject to change because of one's own sickness, death, and sorrow.

...are subject to aging... sickness... death... sorrow... defilement. Subject to aging... sickness... death... sorrow... defilement are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to aging... sickness... death... sorrow... defilement. This is the ignoble quest.
 
"What is the noble quest? A person, being subject to birth, seeing the drawbacks of birth, seeks the unborn, unexcelled peace from that yoke: nirvana. Being subject to aging... sickness... death... sorrow... defilement, seeing the drawbacks of aging... sickness... death... sorrow... defilement, seeks the unaging, unsick, deathless, sorrowless, undefiled, unexcelled peace from that yoke: nirvana. This is the noble quest.
 
"I, too, meditators, before my enlightenment, when I was an unawakened bodhisattva [a "being bent on enlightenment"], being subject to birth, sought what was likewise subject to birth. Being subject to aging... sickness... death... sorrow... defilement, I sought [happiness in] what was likewise subject to sickness... death... sorrow... defilement.

"Then the thought occurred to me, 'Why do I, being subject to birth, seek what is likewise subject to birth? Being subject to aging... sickness... death... sorrow... defilement, why do I seek what is likewise subject to sickness... death... sorrow... defilement?

"What if I, being subject to birth, seeing the drawbacks of birth, were to seek the unborn, unexcelled peace from that yoke: nirvana? What if I, being subject to aging... sickness... death... sorrow... defilement, seeing the drawbacks of aging... sickness... death... sorrow... defilement, were to seek the unaging, unsick, deathless, sorrowless, unexcelled peace from that yoke: nirvana?'
 
"So, later, while still young, a black-haired youth endowed with the blessings of youth in the first stage of life -- while my parents, unwilling, were crying with tears streaming down their faces -- I shaved off my hair and beard, put on the saffron robe and went forth from the home-life into the left-home life.

To find a teacher

I will instruct you on meditation.

"Having thus gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to [Yogi] Alara Kalama and, when I arrived, said to him: 'Friend Kalama, I want to practice in this doctrine and discipline (dharma-vinaya).'
 
"Having said this, he replied, 'You may stay here, friend. This doctrine (dharma) is such that a wise person can soon enter and dwell in the teacher's knowledge, having realized it through direct knowledge.'
 
"It was not long before I quickly learned the doctrine. As far as mere service, recitation and repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew and saw -- I, along with others.
 
"I thought, 'It isn't through mere conviction [confidence, conviction, verifiable faith, saddha] that Alara Kalama declares, "I have entered and dwell in this doctrine (dharma), having realized it for myself through direct knowledge."

"Certainly he dwells knowing and seeing this doctrine.' So I went to him and said, 'To what extent do you declare that you have entered and dwell in this doctrine?' When this was said, he declared the sphere of nothingness.

"I thought, 'Not only does Alara Kalama have confidence, persistence, mindfulness, coherence (concentration, samadhi), and wisdom (insight, discernment), but I, too, have confidence, persistence, mindfulness, coherence, and wisdom.

"What if I were to endeavor to realize for myself the doctrine that Alara Kalama declares he has entered and dwells in, having realized it for himself through direct knowledge?' So it was not long before I quickly entered and dwelled in that doctrine, having realized it for myself through direct knowledge.

"I went to him and said, 'Friend Kalama, is this the extent to which you have entered and dwell in this doctrine, having realized it for yourself through direct knowledge?'

"'Yes, friend...'

"'This, friend, is the extent to which I, too, have entered and dwell in this doctrine, having realized it for myself through direct knowledge.'
 
"'It is a gain for us, friend, a great gain for us, that we have such a companion in the supreme life. So the doctrine declare I have entered and dwell in, having realized it for myself through direct knowledge, is the doctrine you declare you have entered and dwell in, having realized it for yourself through direct knowledge.

"And the doctrine you declare you have entered and dwell in, having realized it for yourself through direct knowledge, is the doctrine I declare I have entered and dwell in, having realized it for myself through direct knowledge. The doctrine I know is the doctrine you know; the doctrine you know is the doctrine I know. As I am, so are you; as you are, so am I. Come , friend, let us now lead this community (sangha) together.'
 
"In this way did Alara Kalama, my teacher (guru), place me, his pupil (chela), on the same level as himself and pay me great honor. But the thought occurred to me, 'This doctrine does not lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to enlightenment/awakening, nor to nirvana, but only to rebirth (reappearance) in the sphere of nothingness.' So, dissatisfied with that doctrine, I left.

Another teacher

I will teach you a higher attainment.

"In quest of what might be skillful, seeking the unexcelled state of sublime peace, I went to [Yogi] Uddaka Ramaputta and, when I arrived, said to him: 'Friend Uddaka, I want to practice in this doctrine and discipline.'
 
"When this was said, he replied, 'You may stay here, friend. This doctrine is such that a wise person can soon enter and dwell in the teacher's knowledge, having realized it for himself through direct knowledge.'
 
"It was not long before I quickly learned the doctrine. As far as mere lip service, recitation and repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew and saw -- I, along with others.
 
"I thought, 'It wasn't through mere confidence (faith) that Rama declared, "I have entered and dwell in this doctrine, having realized it for myself through direct knowledge." Certainly he dwelled knowing and seeing this doctrine.' So I went to Uddaka and said, 'To what extent did Rama declare that he had entered and dwelled in this doctrine?' When this was said, Uddaka declared the sphere of neither-perception-nor-non-perception.
 
"I thought, 'Not only did Rama have confidence, persistence, mindfulness, coherence, and wisdom, but I, too, have confidence, persistence, mindfulness, coherence, and wisdom. What if I were to endeavor to realize for myself the doctrine that Rama declared he entered and dwelled in, having realized it for himself through direct knowledge?'

" 'So it was not long before I quickly entered and dwelled in that doctrine, having realized it for myself through direct knowledge. I went to Uddaka and said, 'Friend, Uddaka, is this the extent to which Rama entered and dwelled in this doctrine, having realized it for himself through direct knowledge?'

• [It seems clear that what these two "doctrines" (dhammas) are referring to are teachings, techniques, or modes of attaining the higher meditative absorptions corresponding to the sphere of nothingness and the sphere of neither-perception-nor-non-perception," a state of consciousness so subtle that one can neither say one is perceiving nor certainly is one unconscious and therefore not perceiving.]

"'Yes, friend...'
 
"'This, friend, is the extent to which I, too, have entered and dwell in this doctrine, having realized it for myself through direct knowledge.'
 
"'It is a gain for us, friend, a great gain for us, that we have such a companion in the supreme life. So the doctrine Rama declared he entered and dwelled in, having realized it for himself through direct knowledge, is the doctrine you declare you have entered and dwell in, having realized it for yourself through direct knowledge.

"And the doctrine you declare you have entered and dwell in, having realized it for yourself through direct knowledge, is the doctrine Rama declared he entered and dwelled in, having realized it for himself through direct knowledge.

"The doctrine he knew is the doctrine you know; the doctrine you know is the doctrine he knew. As he was, so are you; as you are, so was he. Come, friend, [co-]lead this community.'
 
"In this way did Uddaka Ramaputta, my companion in the supreme life, place me in the position of teacher and pay me great honor. But the thought occurred to me, 'This doctrine does not lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to enlightenment, nor to nirvana, but only to rebirth in the sphere of neither-perception-nor-non-perception.' So, dissatisfied with that doctrine, I left.
 

"In quest of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the country of Magadha and came to the military town of Uruvela.

"There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for alms gathering on all sides. The thought occurred to me, 'How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for alms gathering on all sides!

"This is just right for the exertion of a member of the Shakya clan intent on exertion.' So I sat down right there, thinking, 'This is just right for exertion.'
 
"Then, meditators, being subject myself to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled peace from that yoke, nirvana, I reached the unborn, unexcelled peace from that yoke: nirvana.

"Being subject to aging... sickness... death... sorrow... defilement, seeing the drawbacks of aging... sickness... death... sorrow... defilement, seeking the unaging, unsick, deathless, sorrowless, unexcelled rest from that yoke, nirvana, I reached the  unaging, unsick, deathless, sorrowless, unexcelled peace from that yoke: nirvana.

"Knowledge and vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.'
 
"Then the thought occurred to me, 'This Dharma (ultimate doctrine) that I have attained is deep, subtle, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, to-be-experienced by the wise.

• [3]: The section from here to Brahma Sahampati's disappearance is recounted in the third person at SN 6.1.

"But this generation delights in attachment (craving, grasping, clinging), is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality and dependent origination are hard to see.

"This state, too, is hard to see: the resolving of all formations, the relinquishment of all acquisitions, the abandoning of craving, dispassion, cessation, nirvana.

"If I were to teach the Dharma and others were to fail to understand me, that would be tiresome for me, troublesome for me.'
 
"Just then these verses, never heard before, unspoken in the past, occurred to me:

"'Enough now with teaching

what only with difficulty I reached.

This Dharma is not easily realized

by those overcome by passion and aversion.

What is profound, subtle, deep, hard to see,

going against the flow -- those delighting in passion,

cloaked in a mass of darkness, will not see.' 

 

"As I reflected in this way, my mind/heart inclined

to dwelling at ease, not to teaching the Dharma.

Brahma and other devas speak to the Buddha.

"Then Brahma Sahampati -- having known in his mind the line of thinking in my mind -- thought: 'The world is lost! The world is destroyed! The mind of the Tathagata, the arhat, the Rightly Self-Awakened One inclines to dwelling at ease, not to teaching the Dharma!'

"Then, just as a strong man might straighten his flexed arm or flex his straight arm, Brahma Sahampati left the Brahma-world and appeared in front of me. Arranging his upper robe over one shoulder [as a mark of respect], he knelt down with his right knee on the ground, saluted me with his hands before his heart (in anjali mudra), and said to me:

"'Venerable sir, let the Blessed One teach the Dharma! Let the Well-Gone-One teach the Dharma! There are beings with but a little dust in their eyes who are falling away because they do not hear the Dharma. There will be those who will understand the Dharma.'
 
"That is what Brahma Sahampati said. Having said that, he added:
 

"'In the past there appeared among the Magadhans an impure doctrine devised by the stained. Throw open the door to deathlessness! Let them hear the Dharma realized by the Stainless One! Just as one standing on a rocky crag might see people all around below so, O Wise One, with all-pervading vision, ascend the palace fashioned of Dharma.

"Free from sorrow, behold the people submerged in sorrow, oppressed by rebirth and aging. Rise up, Hero, victor in battle! O, Teacher, wander without debt in the world. Teach the Dharma, O Blessed One: There will be those who will understand.'

"Then, having understood Brahma's invitation, out of compassion for living beings, I surveyed the world [-system] with the eye of an Awakened One. As I did so, I saw beings with but a little dust in their eyes and those with much, those with keen faculties and those with dull, those with skillful attributes and those with unskillful, those easy to teach and those hard, some of them seeing disgrace and danger in the other world [to come].

Lotuses rise high above the muck unstained

"Just as in a pond of [muck where grow] blue or red or white lotuses, some lotuses -- born and growing in the water -- might flourish while still immersed in the water, without rising above the water, whereas some might stand at an even level with the water; while some might rise above the water and stand without being stained by the water -- so, too, surveying the world with the eye of an Awakened One, I saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with skillful attributes and those with unskillful, those easy to teach and those hard, some of them seeing disgrace and danger in the other world [to come by rebirth].
 
"Having seen this, I answered Brahma Sahampati in verse:
 

"'Open are the doors to Deathlessness to those with ears.

Let them show their confidence.

Perceiving trouble, O Brahma, I did not tell people

the refined, sublime Dharma.' 

 

"Then Brahma Sahampati thinking, 'The Blessed One has given his consent to teach the Dharma,' bowed down to me and, circling me on the right [as marks of respect], disappeared right there.
 
"Then the thought occurred to me, 'To whom should I first teach the Dharma? Who will quickly understand this Dharma?' Then the thought occurred to me, 'This Alara Kalama is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dharma first? He will quickly understand this Dharma.' Then devas ["shining ones"] came to me and said, 'Venerable sir, Alara Kalama died seven days ago.'

"And knowledge and vision arose within me: 'Alara Kalama died seven days ago.' The thought occurred to me, 'A great loss has Alara Kalama suffered [for not living long enough to hear this Dharma]. If he had heard this Dharma, he would have quickly understood it [and attained enlightenment and liberation from all further rebirth and suffering once and for all].'
 
"Then the thought occurred to me, 'To whom should I teach the Dharma first? Who will quickly understand this Dharma?' Then the thought occurred to me, 'This Uddaka Ramaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dharma first? He will quickly understand this Dharma.'

"Then devas came to me and said, 'Venerable sir, Uddaka Ramaputta died last night.' And knowledge and vision arose within me: 'Uddaka Ramaputta died last night.' The thought occurred to me, 'A great loss has Uddaka Ramaputta suffered. If he had heard this Dharma, he would have quickly understood it.'
 

The five wandering ascetics became the first five bhikkhus or monastics.

.

The Buddha addresses the five ascetics.

"Then the thought occurred to me, 'To whom should I teach the Dharma first? Who will quickly understand this Dharma?' Then the thought occurred to me, 'They were very helpful to me, the group of five wandering ascetics [my previous companions in asceticism] who attended to me when I was resolute in exertion [and severe austerities]. What if I were to teach them the Dharma first?' Then the thought occurred to me, 'Where is the group of five ascetics staying now?' And with the divine eye, purified and surpassing the human, I saw that they were staying near Varanasi in the Deer Park at Isipatana.
 
"Then, having stayed at Uruvela as long as I liked, I set out to wander by stages to Varanasi. [Two men named] Upaka the Ajivaka saw me on the road between Gaya and the Enlightenment (place).

"Seeing me they said, 'Clear, friend, are your features. Pure and bright your complexion. On whose account have you gone forth [from the home-life to the left-home life]? Who is your teacher? In whose spiritual doctrine do you delight?'
 
"When this was said, I replied to Upaka the Ajivaka in verse:
 

" 'All-vanquishing, all-knowing am I,

with regard to all things, I have let go.

All-abandoning, released with the end of clinging:

having fully known [nirvana] on my own,

to whom would I point as my teacher?

• [4]: This verse is also found at Dhp 353.

" 'I have no teacher, and one like me cannot be found.

In this world with its devas, I have no counterpart.

For I am an arhat in the world; I, the unexcelled teacher.

I, alone, am rightly self-awakened. Cooled am I, nirvana-ed.

To set rolling the Wheel of Dharma I go to the city of Kasi.

In a world gone blind, I beat the drum of Deathlessness.' 

 

"'From your claims, friend, you must be an unbounded conqueror.'
 

'Conquerors are those like me who have reached formations' end.

I have conquered unskillful qualities, and so, Upaka, I'm a conqueror.' 

 

"When this was said, Upaka replied, 'That may be, friend, that may be.' And -- shaking his head -- he left taking a side road.

• [Upaka's reply may not have been so starkly dismissive of the Buddha's claims. His words may also be translated as, "May it be so, friend."]

"Then, wandering by stages, I arrived at Varanasi, at the Deer Park in Isipatana, where the group of five ascetics were staying. From afar they saw me coming and, seeing me, made a pact with one another (saying), 'Friends, here comes the wandering ascetic Gautama, who is living luxuriously, straying from his [former] austerities, backsliding into abundance.

" 'He does not deserve to be bowed down to, to be greeted by standing up, nor to have his robe and bowl received. Nevertheless, a seat should be prepared. If he wants to, he can sit down.'

"But as I approached, they were unable to keep their pact. One, standing to greet me, respectfully received my robe and bowl. Another graciously spread out a seat. Another courteously set out water for washing my feet. However, they addressed me by name [Gautama] and as 'friend.'
 
"So I said to them, 'Do not address the Tathagata [the "Wayfarer," the "Welcome One," the "Well-Gone One"] by name or as "friend." Friends, the Tathagata is a worthy one [an arhat], rightly self-awakened.

"Lend ear, friends: the Deathless [nirvana] has been attained! I will instruct you. I will teach you the Dharma [this doctrine, this means of attaining nirvana]. Practicing as instructed, you will in no long time reach and remain in the ultimate goal of the supreme life for which members of the family clan rightly go forth from the home-life into the left-home life, knowing and realizing it for themselves here and now [in this very life].'
 
"When this was said, the group of five ascetics replied, 'By that [former] practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge or vision worthy of a noble [i.e., enlightened] one.

" 'So how can you now -- living luxuriously, straying from your [former] austerities, backsliding into abundance -- have attained any superior human states, any distinction in knowledge and vision worthy of a noble one?'
 
"When this was said, I explained, 'The Tathagata, ascetics, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. The Tathagata, friends, is a worthy one, rightly self-awakened. Lend ear, friends: the Deathless has been attained!

"I will instruct you. I will teach you the Dharma. Practicing as instructed, you will in no long time reach and remain in the ultimate goal of the supreme life for which members of the family clan rightly go forth from the home-life into the left-home life, knowing and realizing it for themselves here and now.'
 
A second and third time the group of five ascetics repeated their question...So how can you now -- living luxuriously, straying from your austerities, backsliding into abundance -- have attained any superior human states, any distinction in knowledge and vision worthy of a noble one?'
 
"When this was said, I asked the group of five ascetics, 'Do you recall my ever having spoken in this way before?'
 
"'No, venerable sir.'
 
"'The Tathagata, ascetics, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. Friends, the Tathagata is a worthy one, rightly self-awakened. Lend ear, friends: the Deathless has been attained. I will instruct you. I will teach you the Dharma. Practicing as instructed, you will in no long time reach and remain in the ultimate goal of the supreme life for which members of the family clan rightly go forth from the home-life into the left-home life, knowing and realizing it for themselves here and now.'
 
"So I was able to convince them. I would teach two ascetics while three went for alms, and all six of us lived off what the three brought back from their alms round. Then I would teach three monks while two went for alms, and the six of us lived off of what the two brought back from their alms round.

"Then the group of five ascetics -- thus exhorted, thus instructed by me -- being subject themselves to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled peace from that yoke, nirvana, reached the unborn, unexcelled peace from that yoke: nirvana.

"Being subject to aging... sickness... death... sorrow... defilement, seeing the drawbacks of aging... sickness... death... sorrow... defilement, seeking the unaging, unsick, deathless, sorrowless, unexcelled peace from that yoke, nirvana, they reached the unaging, sickless, deathless, sorrowless, unexcelled rest from that yoke: nirvana. Knowledge and vision arose in them: 'Unprovoked is our release. This is the last birth. There is now no further becoming.'

"Meditator, there are five strands of sensuality. What are the five?

1. Forms cognizable via the eye -- agreeable, pleasing, charming, endearing, fostering desire, enticing.
2. Sounds cognizable via the ear -- agreeable, pleasing, charming, endearing, fostering desire, enticing.
3. Aromas cognizable via the nose -- agreeable, pleasing, charming, endearing, fostering desire, enticing.
4. Flavors cognizable via the tongue -- agreeable, pleasing, charming, endearing, fostering desire, enticing.
5. Sensations cognizable via the body -- agreeable, pleasing, charming, endearing, fostering desire, enticing.

"These are the five strands of sensuality.

"And any Brahmins or wandering ascetics bound to these five strands of sensuality -- infatuated with them, having totally fallen for them, consuming [and consumed by] them without perceiving their drawbacks or discerning the escape from them -- should be known as having met with misfortune, having met with ruin: Mara [lit., "the Killer," Death, the Tempter, rebirth and redeath, the obstacle, a yakkha who obstructs important figures to prevent them from gaining liberation] can do with them as Mara will.

"It is just as if a wild deer were bound up in a heap of snares. That deer would be known as having met with misfortune, having met with ruin: The hunter can do with it as the hunter will. When the hunter comes, it will not get away as it would like.

"In the same way, any Brahmins or wandering ascetics bound tied to these five strands of sensuality -- infatuated with them, having totally fallen for them, consuming [and consumed by] them without seeing their drawbacks or discerning the escape from them -- should be known as having met with misfortune, having met with ruin: Mara can do with them as Mara will.
 
"But any Brahmins or wandering ascetics not bound to these five strands of sensuality -- uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them -- should be known as not having met with misfortune, not having met with ruin. Mara cannot do with them as Mara will.

"It is just as if a wild deer were to lie unbound on a heap of snares. It would be known as not having met with misfortune, not having met with ruin. The hunter cannot do with it as the hunter will. When the hunter comes, the deer will get away as it would like.

"In the same way, any Brahmins or wandering ascetics not bound to these five strands of sensuality -- uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them -- should be known as not having met with misfortune, not having met with ruin. Mara cannot do with them as Mara will.

The meditative absorptions 

.

"Suppose that a wild deer is living in a wilderness glen. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Why is that? Because it has gone beyond the hunter's range.

• [5]: For another use of the wild deer as a symbol for a free mind, see Ud 2.10.

"In the same way, a meditator -- quite withdrawn from sensual pleasures, withdrawn from unskillful states -- enters and abides in the first  meditative absorption (jhana): rapture and pleasure born of withdrawal, accompanied by applied and sustained attention. This meditator is said to have blinded Mara. Trackless, one has destroyed Mara's vision and has become invisible to [Mara] the Evil One.

• [6]: As the Commentary points out, simply attaining the states of mental coherence or concentration (samadhi) from the first absorption (jhana) through the sphere of neither-perception-nor-non-perception blinds Mara only temporarily. Only with the arising of insight, wisdom, discernment is Mara blinded for good. On Mara's blindness, see Sn 5.15 and SN 22.87 (the latter in The Mind Like Fire Unbound). For the meaning of "trackless," see Dhp 92-93, 179-180.

"Then again the meditator, with the stilling of applied and sustained attention, enters and abides in the second meditative absorption: rapture and pleasure born of composure, unification of mind free of applied and sustained attention -- internal assurance.

"This meditator is said to have blinded Mara. Trackless, one has destroyed Mara's vision and has become invisible to [Mara] the Evil One.
 
"Then again the meditator, with the fading away of rapture, one abides equanimous [unbiased], mindful, and awake, and senses pleasure with the body. One enters and abides in the third meditative absorption, of which the noble ones [people who have reached any of the stages of enlightenment] declare, 'Equanimous and mindful, one has a pleasant abiding.' This meditator is said to have blinded Mara. Trackless, one has destroyed Mara's vision and has become invisible to [Mara] the Evil One.

"Then again the meditator, with the abandoning of pleasure and pain (eustress and distress, gladness and sadness) -- as with the earlier disappearance of elation and discouragement -- enters and abides in the fourth meditative absorption: purity of equanimity and mindfulness, neither-pleasure-nor-pain.

"This meditator is said to have blinded Mara. Trackless, one has destroyed Mara's vision and has become invisible to [Mara] the Evil One.
 
"Then again the meditator, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [thinking or perceiving,] 'Boundless space,' enters and abides in the sphere of boundless space. This meditator is said to have blinded Mara. Trackless, one has destroyed Mara's vision and has become invisible to the Evil One.
 
"Then again the meditator, with the complete transcending of the sphere of boundless space, [thinking or perceiving,] 'Boundless consciousness,' enters and abides in the sphere of boundless consciousness. This meditator is said to have blinded Mara. Trackless, one has destroyed Mara's vision and has become invisible to the Evil One.
 
"Then again the meditator, with the complete transcending of the sphere of boundless consciousness, [thinking or perceiving,] 'There is nothing,' enters and abides in the sphere of nothingness. This meditator is said to have blinded Mara. Trackless, one has destroyed Mara's vision and has become invisible to the Evil One.
 
"Then again the meditator, with the complete transcending of the sphere of nothingness, enters and abides in the sphere of neither-perception-nor-non-perception. This meditator is said to have blinded Mara. Trackless, one has destroyed Mara's vision and has become invisible to the Evil One.

Change of lineage

"Then again the meditator, with the complete transcending of the sphere of neither-perception-nor-non-perception, enters and abides in the cessation of perception and sensation. And having seen [that] with insight-wisdom, the taints [asavas, kilesas, samyojanas] are completely ended. This meditator is said to have blinded Mara.

"Trackless, one has destroyed Mara's vision and has become invisible to the Evil One. Having crossed over [having gone beyond], this [noble] person is liberated in the world. Carefree this person walks, carefree stands, carefree sits, carefree lies down [the four postures]. Why is that? It is because one has [gone, gone] gone beyond the Mara's range."
 
That is what the Blessed One said. Gratified, the meditators delighted in the Blessed One's words.



Translator's Introduction

Some scholars have suggested that -- of the many autobiographical accounts of the Buddha's enlightenment found in the Pali language canon -- this is the earliest.

From that position, they have further suggested that because this account does not mention the Four Noble Truths, either in connection with the enlightenment or with the Buddha's instructions to his first disciples, the Four Noble Truths formulation must have been a later doctrine.

 

There is little reason to accept this opinion. To begin with, this sutra or discourse does not recount the Buddha's period of severe austerities prior to his great enlightenment, nor does it tell of how the group of five wandering ascetics attended to him during that period and later left him when he abandoned his austerities. Yet, toward the end of the sutra the Buddha alludes to these two incidents in a way indicating that he assumes them to be familiar to his listeners. So, if anything, the accounts that do explicitly relate those events -- such as the one in MN 36 -- would seem to be earlier.

 

Second, the lack of reference to the core Four Noble Truths does not indicate that they were not actually involved in the enlightenment or the focus of the first discourse given to the five disciples.

As is always the case in the Buddha's autobiographical accounts in the Pali canon, this account is designed to convey a lesson. The lesson is clearly articulated toward the beginning of the sutra: There's a difference between a noble quest, a search for enlightenment, and an ignoble one.

The account then illustrates the Buddha's own noble quest and his 45 year long teaching career after enlightenment in the terms introduced by the lesson: the search for the "unborn, unaging, unsick, undying/deathless, sorrowless, undefiled, unexcelled peace from the yoke: nirvana."

In particular, all of the events mentioned in this account revolve around the issue of the deathless (a synonym for nirvana): the discovery of the deathless, the teaching of the deathless, and the Buddha's success in helping others realize the deathless.

Had the lesson of the sutra concerned the Four Noble Truths (the teachings of the Buddha in capsule form), they would probably have been mentioned in this account. So there is little reason to regard this sutra as any kind of "proof" that the Four Noble Truths came later.

 

This sutra offers many excellent lessons in the Dharma, in addition to mentioning a few incidents in the Buddha's life that are found nowhere else in the "Basket or Collection of Discourses" (Sutta Pitaka).