The Buddha As Victor

CHAPTER ELEVEN

The Buddha as Victor

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. And at that time in King Pasenadi’s realm there was a bandit named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wore a garland [mālā] made of fingers [aṅguli].

Then, early in the morning, the Blessed One—having adjusted his under robe and carrying his bowl & outer robe—went into Sāvatthī for alms. Having wandered for alms in Sāvatthī and returning from his almsround after his meal, he set his lodging in order. Carrying his bowl & robe, he went along the road to where Aṅgulimāla was staying. Cowherds, shepherds, & farmers saw him going along the road to where Aṅgulimāla was staying, and on seeing him said to him, “Don’t go along that road, contemplative, for on that road is Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Aṅgulimāla’s hands.” When this was said, the Blessed One kept going in silence.

A second time… A third time, cowherds, shepherds, & farmers said to the Blessed One, “Don’t go along that road, contemplative.… Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Aṅgulimāla’s hands.” When this was said, the Blessed One kept going in silence.

Then Aṅgulimāla saw the Blessed One coming from afar. On seeing him, the thought occurred to him: “Isn’t it amazing! Isn’t it astounding! Groups of ten, twenty, thirty, & forty men have gone along this road, and even they have fallen into my hands, and yet now this contemplative comes attacking, as it were, alone and without a companion. Why don’t I kill him?” So Aṅgulimāla, taking up his sword & shield, buckling on his bow & quiver, followed right behind the Blessed One.

Then the Blessed One willed a feat of supranormal power such that Aṅgulimāla, though running with all his might, could not catch up with the Blessed One walking at normal pace. Then the thought occurred to Aṅgulimāla: “Isn’t it amazing! Isn’t it astounding! In the past I’ve chased & seized even a swift-running elephant, a swift-running horse, a swift-running chariot, a swift-running deer. But now, even though I’m running with all my might, I can’t catch up with this contemplative walking at normal pace.” So he stopped and called out to the Blessed One, “Stop, contemplative! Stop!”

“I have stopped, Aṅgulimāla. You stop.”

Then the thought occurred to Aṅgulimāla, “These Sakyan contemplatives are speakers of the truth, asserters of the truths, and yet this contemplative, even while walking, says, ‘I have stopped, Aṅgulimāla. You stop.’ Why don’t I question him?”

So Aṅgulimāla the bandit addressed this verse to the Blessed One:

Then the Blessed One set out wandering toward Sāvatthī with Ven. Aṅgulimāla as his attendant monk. After wandering by stages he reached Sāvatthī, and there he stayed in Jeta’s Forest, Anāthapiṇḍika’s monastery.

Now at that time a large crowd of people, loud & noisy, had gathered at the gates to King Pasenadi Kosala’s inner palace, (calling out,) “There is a bandit in your realm, sire, named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. The king must stamp him out!”

Then King Pasenadi Kosala, with a cavalry of roughly five hundred horsemen, drove out of Sāvatthī in the middle of the day and entered the monastery. Driving as far as the ground permitted, he got down from his chariot and proceeded on foot to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One said to him, “What is it, great king? Has the King of Magadha, Seniya Bimbisāra, provoked you or have the Licchavis of Vesālī or some other hostile king?”

“No, lord. The King of Magadha, Seniya Bimbisāra, hasn’t provoked me, nor have the Licchavis of Vesālī, nor has some other hostile king. There is a bandit in my realm, lord, named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. I am going to stamp him out.”133

“Great king, suppose you were to see Aṅgulimāla with his hair & beard shaved off, wearing the ochre robe, having gone forth from home into homelessness, refraining from killing living beings, refraining from taking what is not given, refraining from telling lies, living the holy life on one meal a day, virtuous & of fine character: What would you do to him?”

“We would bow down to him, lord, or rise up to greet him, or offer him a seat, or offer him robes, almsfood, lodgings, or medicinal requisites for curing illness; or we would arrange a lawful guard, protection, & defense. But how could there be such virtue & restraint in an unvirtuous, evil character?”

Now at that time Ven. Aṅgulimāla was sitting not far from the Blessed One. So the Blessed One, pointing with his right arm, said to King Pasenadi Kosala, “That, great king, is Aṅgulimāla.” Then King Pasenadi Kosala was frightened, terrified, his hair standing on end. So the Blessed One, sensing the king’s fear & hair-raising awe, said to him, “Don’t be afraid, great king. Don’t be afraid. He poses no danger to you.

Then the king’s fear, his terror, his hair-standing-on-end subsided. He went over to Ven. Aṅgulimāla and said, “Are you really Aṅgulimāla, lord?”

“Yes, great king.”

“What is your father’s clan? What is your mother’s clan?”

“My father is a Gagga, great king, and my mother a Mantāṇi.”

“Then may Master Gagga Mantāṇiputta delight (in staying here). I will be responsible for your robes, almsfood, lodgings, & medicinal requisites for curing illness.”

Now it so happened that at that time Ven. Aṅgulimāla was a wilderness-dweller, an almsgoer, wearing one set of the triple robe made of cast-off cloth. So he said to King Pasenadi Kosala, “Enough, great king. My triple robe is complete.”

So King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “It’s amazing, lord. It’s astounding, how the Blessed One has tamed the untamed, pacified the unpeaceful, and brought to unbinding those who were not unbound. For what we could not tame even with blunt or bladed weapons, the Blessed One has tamed without blunt or bladed weapons. Well then, lord, we will go now. Many are our duties, many our responsibilities.”

“Then do, great king, what you think it is now time to do.”

Then King Pasenadi Kosala got up from his seat and, having bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.

Then, early in the morning, Ven. Aṅgulimāla—having adjusted his under robe and carrying his bowl & outer robe—went into Sāvatthī for alms. As he was going from house to house for alms, he saw a woman suffering a breech birth. On seeing her, the thought occurred to him: “How tormented are living beings! How tormented are living beings!” Then, having wandered for alms in Sāvatthī and returning from his almsround after his meal, he went to the Blessed One. On arrival, having bowed down to him, he sat to one side. As he was sitting there he said to the Blessed One, “Just now, lord, early in the morning—having adjusted my under robe and carrying my bowl & outer robe—I went into Sāvatthī for alms. As I was going from house to house for alms, I saw a woman suffering a breech birth. On seeing her, the thought occurred to me: ‘How tormented are living beings! How tormented are living beings!’”

“In that case, Aṅgulimāla, go to that woman and, on arrival, say to her, ‘Sister, since I was born I do not recall intentionally killing a living being. Through this truth may there be well-being for you, well-being for your fetus.’”

“But, lord, wouldn’t that be a lie for me? For I have intentionally killed many living beings.”

“Then in that case, Aṅgulimāla, go to that woman and, on arrival, say to her, ‘Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this truth may there be well-being for you, well-being for your fetus.’”

Responding, “As you say, lord,” to the Blessed One, Aṅgulimāla went to that woman and, on arrival, said to her, “Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this may there be well-being for you, well-being for your fetus.” And there was well-being for the woman, well-being for her fetus.

Then Ven. Aṅgulimāla, dwelling alone, secluded, heedful, ardent, & resolute, in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Aṅgulimāla became another one of the arahants.

Then, early in the morning, Ven. Aṅgulimāla—having adjusted his under robe and carrying his bowl & outer robe—went into Sāvatthī for alms. Now at that time a clod thrown by one person hit Ven. Aṅgulimāla on the body, a stone thrown by another person hit him on the body, and a potsherd thrown by still another person hit him on the body. So Ven. Aṅgulimāla—his head broken open and dripping with blood, his bowl broken, and his outer robe ripped to shreds—went to the Blessed One. The Blessed One saw him coming from afar and, on seeing him, said to him: “Bear with it, brahman! Bear with it! The fruit of the kamma that would have burned you in hell for many years, many hundreds of years, many thousands of years, you are now experiencing in the here-&-now!”

Then Ven. Aṅgulimāla, having gone alone into seclusion, experienced the bliss of release. At that time he exclaimed:

I have heard that on one occasion the Blessed One was dwelling near Āḷavī in the haunt of the Āḷavaka yakkha. Then the Āḷavaka yakkha went to the Blessed One and, on arrival, said to him: “Get out, contemplative!”

(Saying,) “All right, my friend,” the Blessed One went out.

“Come in, contemplative!”

(Saying,) “All right, my friend,” the Blessed One went in.

A second time… A third time, the Āḷavaka yakkha said to the Blessed One, “Get out, contemplative!”

(Saying,) “All right, my friend,” the Blessed One went out.

“Come in, contemplative!”

(Saying,) “All right, my friend,” the Blessed One went in.

Then a fourth time, the Āḷavaka yakkha said to the Blessed One, “Get out, contemplative!”

“I won’t go out, my friend. Do what you have to do.”

“I will ask you a question, contemplative. If you can’t answer me, I will possess your mind or rip open your heart or, grabbing you by the feet, hurl you across the Ganges.”

“My friend, I see no one in the cosmos with its devas, Māras & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people, who could possess my mind or rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But nevertheless, ask me what you wish.”

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Now at that time the Blessed One was worshipped, revered, honored, venerated, and given homage—a recipient of robes, almsfood, lodgings, & medicinal requisites for the sick. The Saṅgha of monks was also worshipped, revered, honored, venerated, and given homage—a recipient of robes, almsfood, lodgings, & medicinal requisites for the sick. But the wanderers of other sects were not worshipped, revered, honored, venerated, or given homage; nor were they recipients of robes, almsfood, lodgings, or medicinal requisites for the sick.

So the wanderers of other sects—unable to stand the veneration given to the Blessed One and the Saṅgha of monks—went to Sundarī the female wanderer and, on arrival, said to her, “Sundarī, would you dare to do something for the benefit of your kinsmen?”

“What shall I do, masters? What can I not do?134 I have given up even my life for the benefit of my kinsmen!”

“In that case, sister, go often to Jeta’s Forest.”

Responding, “As you say, masters,” to those wanderers of other sects, Sundarī the female wanderer went often to Jeta’s Forest. When the wanderers of other sects knew that many people had seen Sundarī the female wanderer going often to Jeta’s Forest, then—having murdered her and buried her right there in the moat-ditch surrounding Jeta’s Forest—they went to King Pasenadi Kosala and, on arrival, said to him, “Great king, we can’t find Sundarī the female wanderer.”

“But where do you suspect she is?”

“In Jeta’s Forest, great king.”

“Then in that case, search Jeta’s Forest.”

Then those wanderers of other sects, having searched Jeta’s Forest, having dug up what they had buried in the surrounding moat-ditch, having mounted it on a litter, took it into Sāvatthī and went from street to street, crossroad to crossroad, stirring up people’s indignation: “See, masters, the handiwork of the Sakyan-son contemplatives! They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy, though they claim to be practicing the Dhamma, practicing what is harmonious, practicing the holy life, speakers of the truth, virtuous, fine-natured. They have no quality of a contemplative, no holy quality. Destroyed is their quality of a contemplative! Destroyed is their holy quality! From where is their quality of a contemplative? From where, their holy quality? Gone are they from any quality of a contemplative! Gone from any holy quality! How can a man, having done a man’s business with a woman, take her life?”

So on that occasion, people seeing monks in Sāvatthī would insult, revile, irritate, & harass them with discourteous, abusive language: “They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy, though they claim to be practicing the Dhamma, practicing what is harmonious, practicing the holy life, speakers of the truth, virtuous, fine-natured. They have no quality of a contemplative, no holy quality. Destroyed is their quality of a contemplative! Destroyed is their holy quality! From where is their quality of a contemplative? From where, their holy quality? Gone are they from any quality of a contemplative! Gone from any holy quality! How can a man, having done a man’s business with a woman, take her life?”

Then, early in the morning, a large number of monks—having adjusted their under robes and carrying their bowls & outer robes—went into Sāvatthī for alms. Then, having gone for alms in Sāvatthī, after the meal, returning from their almsround, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to the Blessed One, “At present, lord, people seeing monks in Sāvatthī insult, revile, irritate, & harass them with discourteous, abusive language: ‘They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy.… How can a man, having done a man’s business with a woman, take her life?’”

“Monks, this noise will not last long. It will last only seven days. With the passing of seven days, it will disappear. So in that case, when those people, on seeing monks, insult, revile, irritate, & harass them with discourteous, abusive language, counter their accusation with this verse:

So, having learned this verse in the Blessed One’s presence, the monks—whenever people, on seeing monks in Sāvatthī, insulted, reviled, irritated, & harassed them with discourteous, abusive language—countered the accusation with this verse:

The thought occurred to those people, “They’re innocent, these Sakyan-son contemplatives. It wasn’t done by them. They’re taking an oath, these Sakyan-son contemplatives.”135 And so that noise didn’t last long. It lasted only seven days. With the passing of seven days, it disappeared.

Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “It’s amazing, lord. It’s astounding—how well said that was by the Blessed One: ‘Monks, this noise will not last long. It will last only seven days. With the passing of seven days, it will disappear.’ Lord, that noise has disappeared.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

I have heard that on one occasion the Blessed One was dwelling near Vesālī, at the Gabled Hall in the Great Forest. And on that occasion Saccaka the Nigaṇṭha-son was dwelling in Vesālī—a debater, a sophist,136 well regarded by people at large. He made this statement before the assembly in Vesālī: “I see no contemplative or brahman, the head of an order, the head of a group, or even one who claims to be an arahant, rightly self-awakened, who—engaged in debate with me—would not shiver, quiver, shake, & break out in sweat under the armpits. Even if I were to engage a senseless stump in debate, it—engaged with me in debate—would shiver, quiver, & shake, to say nothing of a human being.”

Then, early in the morning, Ven. Assaji137—having adjusted his under robe and carrying his bowl & outer robe—went into Vesālī for alms. Saccaka the Nigaṇṭha-son, walking & wandering around Vesālī to exercise his legs, saw Ven. Assaji coming from afar. On seeing him, he went up to him and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to him, “Master Assaji, how does Gotama the contemplative discipline his disciples? Or what part of his instruction is generally presented to his disciples?”

“Aggivessana,138 the Blessed One disciplines his disciples in this way; this part of the Blessed One’s instruction is generally presented to his disciples: ‘Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self.’ This, Aggivessana, is the way in which the Blessed One disciplines his disciples; this part of the Blessed One’s instruction is generally presented to his disciples.”

“What a bad thing to hear we have heard, Master Assaji, when we have heard that Gotama the contemplative teaches this sort of thing. Perhaps sooner or later we might go to meet with Gotama the contemplative. Perhaps there might be some discussion. Perhaps we might pry him away from that evil viewpoint.”

Now on that occasion, five hundred Licchavis had gathered at a meeting hall on some business or other. So Saccaka the Nigaṇṭha-son went to those Licchavis and, on arrival, said to them, “Come out, good Licchavis! Come out, good Licchavis! Today will be my discussion with Gotama the contemplative! If he takes the position with me that was taken with me by his famous disciple, the monk named Assaji, then just as a strong man, seizing a long-haired ram by the hair, would drag him to and drag him fro and drag him all around, in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Just as a strong distillery worker, throwing a large distiller’s strainer into a deep water tank and grabbing it by the corners, would drag it to and drag it fro and drag it all around, in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Just as a strong distillery ruffian, grabbing a horse-hair strainer by the corners, would shake it down and shake it out and thump it, in the same way I, statement by statement, will shake Gotama the contemplative down and shake him out and thump him. Just as a sixty-year old elephant, plunging into a deep pond, would amuse itself playing the game of hemp-washing, in the same way, I will amuse myself playing the game of hemp-washing Gotama the contemplative, as it were. Come on out, good Licchavis! Come on out, good Licchavis! Today will be my discussion with Gotama the contemplative!”

Then some of the Licchavis said, “Who is Gotama the contemplative that he will refute the statement of Saccaka the Nigaṇṭha-son? It’s Saccaka the Nigaṇṭha-son who will refute the statement of Gotama the contemplative.” Some of the Licchavis said, “Who is Saccaka the Nigaṇṭha-son that he will refute the statement of Gotama the contemplative? It’s Gotama the contemplative who will refute the statement of Saccaka the Nigaṇṭha-son.”

So Saccaka the Nigaṇṭha-son, surrounded by five hundred Licchavis, went to the Gabled Hall in the Great Forest.

Now on that occasion a large number of monks were doing walking meditation in the open air. So Saccaka the Nigaṇṭha-son went up to the monks and said, “Where, masters, is Master Gotama now? We want to see Master Gotama.”

“The Blessed One, Aggivessana, having plunged into the Great Forest, is sitting under a certain tree for the day’s abiding.”

Then Saccaka the Nigaṇṭha-son together with a large group of Licchavis plunged into the Great Forest and went 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. Some of the Licchavis, having bowed down to the Blessed One, sat to one side. Some of the Licchavis exchanged courteous greetings with the Blessed One and, after an exchange of friendly greetings & courtesies, sat to one side. Some of the Licchavis, having raised their hands palm-to-palm in front of the chest, sat to one side. Some of the Licchavis, after announcing their name & clan, sat to one side. Some of the Licchavis, staying silent, sat to one side.

As he was sitting there, he said to the Blessed One, “I would like to question Master Gotama on a certain point, if Master Gotama would grant me the favor of an answer to the question.”

“Ask, Aggivessana, as you see fit.”

“How does Master Gotama discipline his disciples? Or what part of his instruction is generally presented to his disciples?”

“Aggivessana, I discipline my disciples in this way; this part of my instruction is generally presented to my disciples: ‘Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self.’ This, Aggivessana, is the way in which I discipline my disciples; this part of my instruction is generally presented to my disciples.”

“A simile occurs to me, Master Gotama.”

“Let it occur to you, Aggivessana.”

“Just as any seeds that exhibit growth, increase, & proliferation, all do so in dependence on the earth; or just as any activities requiring strength that are done, all are done in dependence on the earth; in the same way, Master Gotama, an individual with form as self, taking a stance on form, produces merit or demerit. An individual with feeling as self… with perception as self… with fabrications as self… with consciousness as self, taking a stance on consciousness, produces merit or demerit.”

“Then, Aggivessana, are you saying, ‘Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self’?”

“Yes, Master Gotama, I’m saying that ‘Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self.’ As does this great multitude.”139

“What does this great multitude have to do with you? Please focus just on your own assertion.”

“Yes, Master Gotama, I’m saying that ‘Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self.’”

“Very well then, Aggivessana, I will cross-question you on this matter. Answer as you see fit. What do you think? Would a consecrated, noble-warrior king—such as King Pasenadi Kosala or the King of Magadha, Ajātasattu Vedehiputta—wield the power in his own domain to execute those (he has) sentenced to be executed, to fine those (he has) sentenced to be fined, or to banish those (he has) sentenced to be banished?”

“Yes, Master Gotama, he would wield the power in his own domain to execute those (he has) sentenced to be executed, to fine those (he has) sentenced to be fined, or to banish those (he has) sentenced to be banished. Even these oligarchic groups, such as the Vajjians & Mallans, wield the power in their own domains to execute those (they’ve) sentenced to be executed, to fine those (they’ve) sentenced to be fined, or to banish those (they’ve) sentenced to be banished,140 to say nothing of a consecrated, noble-warrior king such as King Pasenadi Kosala, or the King of Magadha, Ajātasattu Vedehiputta. He would wield it, and he would deserve to wield it.”

“What do you think, Aggivessana? When you say, ‘Form is my self,’ do you wield power over that form: ‘May my form be thus, may my form not be thus’?”

When this was said, Saccaka the Nigaṇṭha-son was silent.

A second time, the Blessed One said to Saccaka the Nigaṇṭha-son: “What do you think, Aggivessana? When you say, ‘Form is my self,’ do you wield power over that form: ‘May my form be thus, may my form not be thus’?”

When this was said, Saccaka the Nigaṇṭha-son was silent a second time.

Then the Blessed One said to him, “Answer now, Aggivessana. This is not the time to be silent. When anyone doesn’t answer when asked a legitimate question by the Tathāgata up to three times, his head splits into seven pieces right here.”

Now on that occasion Vajirapāṇin [Thunderbolt-in-Hand] the yakkha, carrying an iron thunderbolt, was poised in the air above Saccaka the Nigaṇṭha-son, (thinking,) “If Saccaka the Nigaṇṭha-son doesn’t answer when asked a legitimate question by the Blessed One up to three times, I will split his head into seven pieces right here.”

The Blessed One saw Vajirapāṇin the yakkha, as did Saccaka the Nigaṇṭha-son. So Saccaka—afraid, terrified, his hair standing on end—seeking shelter in the Blessed One, seeking asylum in the Blessed One, seeking refuge in the Blessed One—said to the Blessed One, “Let Master Gotama ask me. I will answer.”

“What do you think, Aggivessana? When you say, ‘Form is my self,’ do you wield power over that form: ‘May my form be thus, may my form not be thus’?”

“No, Master Gotama.”

“Pay attention, Aggivessana, and answer (only) after having paid attention! What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after.

“What do you think, Aggivessana? When you say, ‘Feeling is my self… Perception is my self… Fabrications are my self… Consciousness is my self,’ do you wield power over that consciousness: ‘May my consciousness be thus, may my consciousness not be thus’?”

“No, Master Gotama.”

“Pay attention, Aggivessana, and answer (only) after having paid attention! What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after.

“What do you think, Aggivessana? Is form constant or inconstant?”

“Inconstant, Master Gotama.”

“And is that which is inconstant easeful or stressful?”

“Stressful, Master Gotama.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, Master Gotama.”

[Similarly with feeling, perception, fabrications, & consciousness.]

“What do you think, Aggivessana? When one adheres to stress, holds to stress, is attached to stress, and envisions of stress that ‘This is mine; this is my self; this is what I am,’ would he comprehend stress or dwell having totally destroyed stress?”

“How could that be, Master Gotama? No, Master Gotama.”

“That being the case, Aggivessana, don’t you adhere to stress, hold to stress, aren’t you attached to stress, and don’t you envision of stress that ‘This is mine. This is my self. This is what I am’?”

“How could that not be the case, Master Gotama? Yes, Master Gotama.”

“Suppose a man—in need of heartwood, seeking heartwood, wandering in search of heartwood—were to enter a forest taking a sharp ax. There he would see a large plantain trunk: straight, young, immature. He would cut it at the root and, having cut it at the root, cut off the crown. Having cut off the crown, he would unfurl the leaf sheaths. Unfurling the leaf sheaths, he wouldn’t even find sapwood there, to say nothing of heartwood. In the same way, Aggivessana, when you are interrogated, rebuked, & pressed by me with regard to your own statement, you are empty, void, mistaken. But it was you who made this statement before the assembly in Vesālī: ‘I see no contemplative or brahman, the head of an order, the head of a group, or even one who claims to be an arahant, rightly self-awakened, who—engaged in debate with me—would not shiver, quiver, shake, & break out in sweat under the armpits. Even if I were to engage a senseless stump in debate, it—engaged with me in debate—would shiver, quiver, & shake, to say nothing of a human being.’ But now some drops of sweat coming out of your forehead, drenching your upper robe, are landing on the ground, whereas now I have no sweat on my body.” And the Blessed One uncovered his golden-colored body to the assembly.

When this was said, Saccaka the Nigaṇṭha-son fell silent, abashed, sitting with his shoulders drooping, his head down, brooding, at a loss for words.

Then Dummukha [BadMouth] the Licchavi-son—sensing that Saccaka the Nigaṇṭha-son was silent, abashed, sitting with his shoulders drooping, his head down, brooding, at a loss for words—said to the Blessed One, “Lord, a simile has come to me.”

“Let it come to you, Dummukha,” the Blessed One said.

“Suppose, lord, that not far from a village or town was a pond. There in it was a crab. Then a number of boys & girls, leaving the village or town, would go to the pond and, on arrival, would go down to bathe in it. Taking the crab out of the water, they would place it on the ground. And whenever the crab extended a leg, the boys or girls would cut it off, break it, and smash it with sticks or stones right there, so that the crab—with all its legs cut off, broken, & smashed—would be unable to get back in the water as before. In the same way, whatever Saccaka the Nigaṇṭha-son’s writhings, capers, & contortions, the Blessed One has cut them off, broken them, and smashed them all, so that Saccaka the Nigaṇṭha-son is now unable to approach the Blessed One again for the purpose of debate.”

When this was said, Saccaka the Nigaṇṭha-son said to Dummukha the Licchavi-son, “Just you wait, Dummukha. Just you wait, Dummukha. You’re a big-mouth, Dummukha.141 We’re not taking counsel with you. We’re here taking counsel with Master Gotama.” [Then, turning to the Buddha,] “Let that be, Master Gotama, our words & those of other ordinary contemplatives & brahmans—prattled prattling, as it were.

“Now, Master Gotama, to what extent is a disciple of Master Gotama one who carries out his message, carries out his instruction, one who has crossed over & beyond doubt, one with no more questioning, one who has gained fearlessness and dwells independent of others with regard to the Teacher’s message?”

“There is the case, Aggivessana, where a disciple of mine sees with right discernment any form whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form as it has come to be—as ‘This is not mine. This is not my self. This is not what I am.’

“He sees with right discernment any feeling… any perception… any fabrications… any consciousness whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness as it has come to be—as ‘This is not mine. This is not my self. This is not what I am.’

“It’s to this extent, Aggivessana, that a disciple of mine is one who carries out my message, carries out my instruction, one who has crossed over & beyond doubt, one with no more questioning, one who has gained fearlessness and dwells independent of others with regard to the Teacher’s message.”

“And to what extent, Master Gotama, is a monk an arahant, one whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and is released through right gnosis?”

“There is the case, Aggivessana, where a monk—having seen with right discernment any form whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form as it has come to be—as ‘This is not mine. This is not my self. This is not what I am’ is, through lack of clinging/sustenance, released.

“Having seen with right discernment any feeling… any perception… any fabrications… any consciousness whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness as it has come to be—as ‘This is not mine. This is not my self. This is not what I am,’ he is, through lack of clinging/sustenance, released.

“It’s to this extent, Aggivessana, that a monk is an arahant, one whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and is released through right gnosis.

“One thus released is endowed with three unsurpassables: unsurpassable vision, unsurpassable practice, unsurpassable release. And a monk whose mind is thus released still honors, respects, reveres, & worships the Tathāgata (in this way): “Awakened, the Blessed One teaches the Dhamma for awakening. Tamed, the Blessed One teaches the Dhamma for taming. Tranquil, the Blessed One teaches the Dhamma for tranquility. Having crossed over, the Blessed One teaches the Dhamma for crossing over. Totally unbound, the Blessed One teaches the Dhamma for total unbinding.”

When this was said, Saccaka the Nigaṇṭha-son said to the Blessed One, “It is we, Master Gotama, who were insolent, we who were reckless, in that we supposed that Master Gotama could be attacked statement by statement. For there might be safety for a person who has attacked a rutting elephant, but there is no safety for a person who has attacked Master Gotama. There might be safety for a person who has attacked a mass of fire, but there is no safety for a person who has attacked Master Gotama. There might be safety for a person who has attacked a fanged snake, terrifyingly poisonous, but there is no safety for a person who has attacked Master Gotama. It is we, Master Gotama, who were insolent, we who were reckless, in that we supposed that Master Gotama could be attacked statement by statement.

“May Master Gotama, together with the Saṅgha of monks, acquiesce to my offer of tomorrow’s meal.”

The Blessed One acquiesced with silence.

Then Saccaka the Nigaṇṭha-son, sensing the Blessed One’s acquiescence, addressed the Licchavis, “Listen, Master Licchavis. Gotama the contemplative is invited for tomorrow together with the Saṅgha of monks. Offer to me what you think would be proper for him.”

Then, after the night had passed, the Licchavis offered to Saccaka the Nigaṇṭha-son approximately five hundred pots of food-offerings. Saccaka the Nigaṇṭha-son, after having exquisite staple & non-staple food prepared in his own monastery, announced the time to the Blessed One: “It’s time, Master Gotama. The meal is ready.”

Then, early in the morning, the Blessed One—having adjusted his under robe and carrying his bowl & outer robe—went together with the Saṅgha of monks to Saccaka the Nigaṇṭha-son’s monastery. On arrival, he sat down on a seat laid out. Saccaka the Nigaṇṭha-son, with his own hand, served & satisfied the Saṅgha of monks headed by the Blessed One with exquisite staple & non-staple food. Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Saccaka the Nigaṇṭha-son, taking a lower seat, sat down to one side. As he was sitting there, he said to the Blessed One, “Master Gotama, may the merit and accoutrements of the merit of this gift be exclusively for the happiness of the donors.”

“Aggivessana, whatever has come from (giving to) a recipient such as you—not without passion, not without aversion, not without delusion—that will be for the donors. Whatever has come from (giving to) a recipient such as me—without passion, without aversion, without delusion—that will be for you.” — MN 35

As he was sitting to one side, Ven. Ānanda said to the Blessed One, “Lord, does the Blessed One have direct experience of going to the Brahmā world by means of supranormal power with a mind-made body?

“Yes, Ānanda.…”

“But does the Blessed One also have direct experience of going to the Brahmā world by means of supranormal power with this very physical body, composed of the four great elements?”

“Yes, Ānanda.…”

“It’s amazing & astounding that the Blessed One is capable of going to the Brahmā world by means of supranormal power with a mind-made body and has direct experience of going to the Brahmā world by means of supranormal power with this very physical body, composed of the four great elements.”

“Tathāgatas are both amazing, Ānanda, and endowed with amazing qualities. They are both astounding and endowed with astounding qualities.…

“Just as when an iron ball heated all day becomes lighter, more pliant, more malleable, & more radiant; in the same way, whenever the Tathāgata merges his body with his mind and his mind with his body and remains having alighted on the perception of ease and buoyancy with regard to the body, then his body becomes lighter, more pliant, more malleable, & more radiant.…

“Just as a tuft of cotton seed or a ball of thistle down, lightly wafted by the wind, rises effortlessly from the earth up into the sky, in the same way, whenever the Tathāgata merges his body with his mind and his mind with his body, and remains having alighted on the perception of ease and buoyancy with regard to the body, then his body rises effortlessly from the earth up into the sky. He then experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds.” — SN 51:22

The Blessed One said: “On one occasion recently I was dwelling near Ukkaṭṭha in the Subhaga Forest at the root of a royal Sal tree. Now on that occasion an evil viewpoint had arisen to Baka Brahmā: ‘This is constant. This is permanent. This is eternal. This is total. This is not subject to falling away—for this does not take birth, does not age, does not die, does not fall away, does not reappear.142 And there is no other, higher escape.’

“So I—having known with my awareness the train of thought in Baka Brahmā’s awareness—as a strong man would extend his flexed arm or flex his extended arm, vanished into the root of the royal Sal tree in the Subhaga Forest in Ukkaṭṭha and appeared in that Brahmā world. Baka Brahmā saw me coming from afar and, on seeing me, said, ‘Come, good sir. You are well-come, good sir. It has been long, good sir, since you arranged to come here—for this, good sir, is constant. This is permanent. This is eternal. This is total. This is not subject to falling away—for here one does not take birth, does not age, does not die, does not fall away, does not reappear. And there is no other, higher escape.’

“When this was said, I told Baka Brahmā, ‘How immersed in ignorance is Baka Brahmā! How immersed in ignorance is Baka Brahmā! — in that what is actually inconstant he calls “constant.” What is actually impermanent he calls “permanent.” What is actually non-eternal he calls “eternal.” What is actually partial he calls “total.” What is actually subject to falling away he calls “not subject to falling away.” Where one takes birth, ages, dies, falls away, and reappears, he says, “For here one does not take birth, does not age, does not die, does not fall away, does not reappear.” And there being another, higher escape, he says, “There is no other, higher escape.”’

“Then Māra the Evil One, taking possession of an attendant of the Brahmā assembly, said to me, ‘Monk! Monk! Don’t attack him! Don’t attack him! For this Brahmā, monk, is the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. There were, monk, before your time, contemplatives & brahmans in the world

who found fault with earth and were disgusted with earth,

who found fault with liquid and were disgusted with liquid,

who found fault with fire and were disgusted with fire,

who found fault with wind and were disgusted with wind,

who found fault with beings and were disgusted with beings,

who found fault with devas and were disgusted with devas,

who found fault with Pajāpati and were disgusted with Pajāpati,143

who found fault with Brahmā and were disgusted with Brahmā.

“‘They, with the breakup of the body, with the cutting off of life, were established in a coarse body.144 There were, monk, before your time, contemplatives & brahmans in the world

who praised earth and were delighted with earth,

who praised liquid and were delighted with liquid,

who praised fire and were delighted with fire,

who praised wind and were delighted with wind,

who praised beings and were delighted with beings,

who praised devas and were delighted with devas,

who praised Pajāpati and were delighted with Pajāpati,

who praised Brahmā and were delighted with Brahmā.

“‘They, with the breakup of the body, with the cutting off of life, were established in a refined body. So I tell you, monk, “Please, good sir, do only as Brahmā says. Don’t defy the word of Brahmā. If you defy the word of Brahmā, then—as a man, when the goddess of fortune approaches, chases her away with a stick, or as a man, falling into hell, loses hold of the earth with his hands and feet—that will be what you have accomplished. Please, good sir, do only as Brahmā says. Don’t defy the word of Brahmā. Don’t you see that Brahmā’s assembly has gathered?”’ And so Māra the Evil One directed my attention to Brahmā’s assembly.

“When this was said, I told Māra the Evil One, ‘I know you, Evil One. Don’t assume, “He doesn’t know me.” You are Māra, Evil One. And Brahmā, and Brahmā’s assembly, and the attendants of Brahmā’s assembly have all come into your hands. They have all come under your sway. And you think, “This one, too, has come into my hands, has come under my sway.” But, Evil One, I have neither come into your hands nor have I come under your sway.’

“When this was said, Baka Brahmā told me, ‘But, good sir, what is actually constant I call “constant.” What is actually permanent I call “permanent.” What is actually eternal I call “eternal.” What is actually total I call “total.” What is actually not subject to falling away I call “not subject to falling away.” Where one does not take birth, age, die, fall away, or reappear, I say, “For this does not take birth, does not age, does not die, does not fall away, does not reappear.” And there being no other, higher escape, I say, “There is no other, higher escape.”

“‘There were, monk, before your time, contemplatives & brahmans in the world whose ascetic practice lasted as long as your entire life span. They knew, when there was another, higher escape, that there was another, higher escape; or, when there was no other, higher escape, that there was no other, higher escape. So I tell you, monk, both that you will not find another, higher escape, and that, to that extent, you will reap your share of trouble & weariness. Monk, if you relish earth, you will lie close to me, lie within my domain, for me to banish and to do with as I like. If you relish liquid… fire… wind… beings… devas… Pajāpati… Brahmā, you will lie close to me, lie within my domain, for me to banish and to do with as I like.’

“‘I, too, know that, Brahmā. If I relish earth, I will lie close to you, lie within your domain, for you to banish and to do with as you like. If I relish liquid… fire… wind… beings… devas… Pajāpati… Brahmā, I will lie close to you, lie within your domain, for you to banish and to do with as you like. Moreover, I discern your sphere, I discern your splendor: “Baka Brahmā has this much great power. Baka Brahmā has this much great might. Baka Brahmā has this much great influence.”’

“‘Well, monk, how do you discern my sphere, how do you discern my splendor: “Baka Brahmā has this much great power. Baka Brahmā has this much great might. Baka Brahmā has this much great influence”?’

“‘That, Brahmā, is how I discern your sphere, that is how I discern your splendor: “Baka Brahmā has this much great power. Baka Brahmā has this much great might. Baka Brahmā has this much great influence.” There are, Brahmā, bodies other than yours that you don’t know, don’t see, but that I know, I see. There is, Brahmā, the body named Ābhassarā [Radiant] from which you fell away & reappeared here.145 From your having lived here so long, your memory of that has become muddled. That is why you don’t know it, don’t see it, but I know it, I see it. Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? I am actually superior to you.

“‘There is, Brahmā, the body named Subhakiṇhā [Beautiful Black]… the body named Vehapphalā [Sky-fruit], {the body named Abhibhū [Conqueror]}146 which you don’t know, don’t see, but that I know, I see. Thus I am not your mere equal in terms of direct knowing, so how could I be your inferior? I am actually superior to you.

“‘Having directly known earth as earth and having directly known the extent of what hasn’t been experienced through the earthness of earth,147 I wasn’t earth, I wasn’t in earth, I wasn’t coming from earth, I wasn’t “Earth is mine.” I didn’t affirm earth.148 Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? I am actually superior to you.

“‘Having directly known liquid as liquid… fire as fire… wind as wind… beings as beings… devas as devas… Pajāpati as Pajāpati… Brahmā as Brahmā… the radiant as radiant… the beautiful black as the beautiful black… the sky-fruit as the sky-fruit… the conqueror as the conqueror…

“‘Having directly known the all as the all149 and having directly known the extent of what hasn’t been experienced through the allness of the all, I wasn’t the all, I wasn’t in the all, I wasn’t coming forth from the all, I wasn’t “The all is mine.” I didn’t affirm the all. Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? I am actually superior to you.’

“‘If, good sir, you have directly known the extent of what has not been experienced through the allness of the all, may it not turn out to be actually vain and void for you.’

has not been experienced through the earthness of earth… the liquidity of liquid… the fieriness of fire… the windiness of wind… the allness of the all.’150

“‘Well then, good sir, I will disappear from you.’

“‘Well then, Brahmā, disappear from me if you can.’

“Then Baka Brahmā, (thinking,) ‘I will disappear from Gotama the contemplative. I will disappear from Gotama the contemplative,’ was not able to disappear from me. When this was said, I said to Baka Brahmā, ‘Well then, Brahmā, I will disappear from you.’

“‘Well then, good sir, disappear from me if you can.’

“So then, monks, I fabricated a fabrication of supranormal power to the extent that Brahmā, the Brahmā assembly, and the attendants of the Brahmā assembly heard my voice but did not see me. Having disappeared, I recited this verse:

“Then in Brahmā, the Brahmā assembly, and the attendants of the Brahmā assembly there arose a sense of amazement & astonishment: ‘How amazing! How astounding!—The great power, the great might of Gotama the contemplative! Never before have we seen or heard of any other contemplative or brahman of such great power, such great might as that of this Gotama the contemplative, who went forth from a Sakyan clan! Living in a generation that so delights in becoming, so rejoices in becoming, is so fond of becoming, he has pulled out becoming by the root!’

“Then Māra the Evil One, taking possession of an attendant of the Brahmā assembly, said to me, ‘If, good sir, this is what you discern, if this is what you have awakened to, do not lead (lay) disciples or those gone forth. Do not teach the Dhamma to (lay) disciples or those gone forth. Do not yearn for (lay) disciples or those gone forth. There were, good sir, before your time, contemplatives & brahmans in the world who claimed to be worthy & rightly self-awakened. They led (lay) disciples & those gone forth. They taught the Dhamma to (lay) disciples & those gone forth. They yearned for (lay) disciples & those gone forth. Having led (lay) disciples & those gone forth, having taught the Dhamma to (lay) disciples & those gone forth, having yearned for (lay) disciples & those gone forth, they—on the breakup of the body, with the cutting off of life—were established in a coarse body.

“‘There were, good sir, before your time, contemplatives & brahmans in the world who claimed to be worthy & rightly self-awakened. They did not lead (lay) disciples or those gone forth. They did not teach the Dhamma to (lay) disciples or those gone forth. They did not yearn for (lay) disciples or those gone forth. Having not led (lay) disciples or those gone forth, having not taught the Dhamma to (lay) disciples or those gone forth, having not yearned for (lay) disciples or those gone forth, they—on the breakup of the body, with the cutting off of life—were established in a refined body.

“‘So, monk, I tell you this: Please, good sir, be effortless. Abide committed to a pleasant abiding in the here-&-now—for it’s skillful, good sir, that this not be taught. Don’t instruct others.’

“When this was said, I told Māra the Evil One, ‘I know you, Evil One. Don’t assume, “He doesn’t know me.” You are Māra, Evil One. And it’s not sympathetic to welfare that you speak thus to me. It’s sympathetic to what is not welfare that you speak thus to me. You think this, Evil One: “Those to whom Gotama the contemplative will teach the Dhamma will defy my sovereignty. Without being rightly self-awakened, Evil One, your contemplatives & brahmans claimed to be rightly self-awakened. I, however, being rightly self-awakened claim to be rightly self-awakened. For when the Tathāgata is teaching the Dhamma to his disciples, he is Such. When he is not teaching the Dhamma to his disciples, he is Such. When leading his disciples he is Such. When not leading his disciples he is Such. Why is that? The effluents that defile, that lead to further-becoming, that disturb, that ripen in stress, that tend to future birth, aging, & death: Those the Tathāgata has abandoned, their root destroyed, made like a palmyra stump—deprived of the conditions of development, not destined for future arising. Just as a palmyra tree with its crown cut off is incapable of growing again; so, too, the effluents that defile, that lead to further-becoming, that disturb, that ripen in stress, that tend to future birth, aging, & death: Those the Tathāgata has abandoned, their root destroyed, made like a palmyra stump—deprived of the conditions of development, not destined for future arising.’”

Thus, because of the silencing of Māra, and because of the Brahmā’s invitation, this discourse is entitled, “The Brahmā Invitation.” — MN 49