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Tidipa

Pāsarāsisutta (The Discourse on the Heap of Traps)

· 199 min read

9M/3.6, the sixth discourse of the Majjhima Nikāya's Opammavagga: the Bhagavā tells the bhikkhū of the two quests, the unliberated's and the liberated's, and recounts his own from the going forth to the teaching of the group of five, closing with the deer and the heap of traps.

Original text: 9M/3.6 Pāsarāsisutta 933–1007 in the World Tipitaka Edition

Summary

Section titled “Summary”

At Rammaka the brahmin’s hermitage in Sāvatthī the Bhagavā tells the bhikkhū of the two quests: the unliberated’s, for what is liable to birth, old age, sickness, death, sorrow and defilement, and the liberated’s, for nibbāna (extinguishment). He recounts his own: the going forth, the attainments learnt under Āḷāra Kālāma and Udaka Rāmaputta and left behind, the awakening at Uruvelā, Brahmā’s request, Upaka on the road and the teaching of the group of five. The deer and the heap of traps close it: a bhikkhu in the jhāna (mental dispositions) is beyond Māra’s reach.

Diagram

Section titled “Diagram”
flowchart TB
    A["Rammaka's hermitage: a Dhamma talk or silence"] --> B["Two quests"]
    B -->|of the unliberated| C["what is liable to birth, old age, sickness, death, sorrow, defilement"]
    B -->|of the liberated| D["nibbāna (extinguishment)"]
    D --> E["The Bodhisatta goes forth"]
    E --> F["Āḷāra Kālāma: the base of nothingness"]
    F --> G["Udaka Rāmaputta: the base of neither apperception nor non-apperception"]
    G --> H["Uruvelā: awakening"]
    H --> I["Brahmā's request"]
    I --> J["Upaka on the road"]
    J --> K["The group of five taught"]
    K --> L["The deer and the heap of traps: beyond Māra's reach"]

Text

Section titled “Text”

(272.)

933. Thus heard by me — At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, having dressed and taking his bowl and robes, the Bhagavā entered Sāvatthī for alms. Then several bhikkhū went to where āyasmā Ānanda was; having approached, they said this to āyasmā Ānanda: “It has been a long time, Āvuso Ānanda, since we heard a Dhamma talk from the Bhagavā’s own mouth. It would be good, Āvuso Ānanda, if we could hear a Dhamma talk from the Bhagavā’s own mouth.” “Then, venerable ones, go to the hermitage of Rammaka the brahmin; perhaps you might get to hear a Dhamma talk from the Bhagavā’s own mouth.” “Yes, Āvuso,” those bhikkhū replied to āyasmā Ānanda.

934. Then, after wandering for alms in Sāvatthī and returning from his alms-round after the meal, the Bhagavā addressed āyasmā Ānanda: “Come, Ānanda, let us go to the Eastern Park, the Palace of Migāra’s Mother, for the day’s abiding.” “Yes, Bhante,” āyasmā Ānanda replied to the Bhagavā. Then the Bhagavā, together with āyasmā Ānanda, went to the Eastern Park, the Palace of Migāra’s Mother, for the day’s abiding. Then, in the evening, having risen from seclusion, the Bhagavā addressed āyasmā Ānanda: “Come, Ānanda, let us go to the Eastern Gatehouse to bathe our limbs.” “Yes, Bhante,” āyasmā Ānanda replied to the Bhagavā.

(273.)

935. Then the Bhagavā, together with āyasmā Ānanda, went to the Eastern Gatehouse to bathe his limbs. Having bathed his limbs at the Eastern Gatehouse, and having come out, he stood there, dressed in a single robe, drying his limbs. Then āyasmā Ānanda said this to the Bhagavā: “Bhante, the hermitage of Rammaka the brahmin is not far away. Delightful, Bhante, is the hermitage of Rammaka the brahmin; charming, Bhante, is the hermitage of Rammaka the brahmin. It would be good, Bhante, if the Bhagavā would go to the hermitage of Rammaka the brahmin, out of compassion.” The Bhagavā consented by silence.

936. Then the Bhagavā went to the hermitage of Rammaka the brahmin. Now at that time, several bhikkhū were sitting together in Rammaka the brahmin’s hermitage, engaged in a Dhamma talk. Then the Bhagavā stood outside the outer door, waiting for their talk to finish. Then, knowing that their talk had finished, the Bhagavā coughed and tapped on the door bar. Those bhikkhū opened the door for the Bhagavā. Then the Bhagavā entered Rammaka the brahmin’s hermitage and sat down on the prepared seat. Having sat down, the Bhagavā addressed the bhikkhū: “Bhikkhave, what talk were you engaged in just now, as you were sitting together? And what was the topic of conversation that was interrupted?” “Bhante, our Dhamma talk, which was indeed about the Bhagavā himself, was interrupted, and then the Bhagavā arrived.”

937. “Excellent, Bhikkhave. It is indeed fitting for you, Bhikkhave, as young men of good families who have gone forth from the home life into homelessness out of confidence, that you should sit together engaged in a Dhamma talk. When you are gathered together, Bhikkhave, one of two things should be done: either a Dhamma talk, or the silence of the liberated.

(274.)

938. Bhikkhave, there are these two pariyesanā (quests): the quest of the liberated and the quest of the unliberated.

939. And what, Bhikkhave, is the quest of the unliberated? Here, Bhikkhave, someone, being liable to birth from his own doing, searches only for what is liable to birth; being liable to old age from his own doing, he searches only for what is liable to old age; being liable to sickness from his own doing, he searches only for what is liable to sickness; being liable to death from his own doing, he searches only for what is liable to death; being liable to sorrow from his own doing, he searches only for what is liable to sorrow; being liable to defilement from his own doing, he searches only for what is liable to defilement.

940. And what, Bhikkhave, do you call liable to birth? Children and wives, Bhikkhave, are liable to birth; male and female slaves are liable to birth; goats and sheep are liable to birth; chickens and pigs are liable to birth; elephants, cattle, horses, and mares are liable to birth; gold and silver are liable to birth. For these, Bhikkhave, are acquisitions liable to birth. Entangled, infatuated, and engrossed in these, being liable to birth from his own doing, he searches only for what is liable to birth.

941. And what, Bhikkhave, do you call liable to old age? Children and wives, Bhikkhave, are liable to old age; male and female slaves are liable to old age; goats and sheep are liable to old age; chickens and pigs are liable to old age; elephants, cattle, horses, and mares are liable to old age; gold and silver are liable to old age. For these, Bhikkhave, are acquisitions liable to old age. Entangled, infatuated, and engrossed in these, being liable to old age from his own doing, he searches only for what is liable to old age.

942. And what, Bhikkhave, do you call liable to sickness? Children and wives, Bhikkhave, are liable to sickness; male and female slaves are liable to sickness; goats and sheep are liable to sickness; chickens and pigs are liable to sickness; elephants, cattle, horses, and mares are liable to sickness. For these, Bhikkhave, are acquisitions liable to sickness. Entangled, infatuated, and engrossed in these, being liable to sickness from his own doing, he searches only for what is liable to sickness.

943. And what, Bhikkhave, do you call liable to death? Children and wives, Bhikkhave, are liable to death; male and female slaves are liable to death; goats and sheep are liable to death; chickens and pigs are liable to death; elephants, cattle, horses, and mares are liable to death. For these, Bhikkhave, are acquisitions liable to death. Entangled, infatuated, and engrossed in these, being liable to death from his own doing, he searches only for what is liable to death.

944. And what, Bhikkhave, do you call liable to sorrow? Children and wives, Bhikkhave, are liable to sorrow; male and female slaves are liable to sorrow; goats and sheep are liable to sorrow; chickens and pigs are liable to sorrow; elephants, cattle, horses, and mares are liable to sorrow. For these, Bhikkhave, are acquisitions liable to sorrow. Entangled, infatuated, and engrossed in these, being liable to sorrow from his own doing, he searches only for what is liable to sorrow.

945. And what, Bhikkhave, do you call liable to defilement? Children and wives, Bhikkhave, are liable to defilement; male and female slaves are liable to defilement; goats and sheep are liable to defilement; chickens and pigs are liable to defilement; elephants, cattle, horses, and mares are liable to defilement; gold and silver are liable to defilement. For these, Bhikkhave, are acquisitions liable to defilement. Entangled, infatuated, and engrossed in these, being liable to defilement from his own doing, he searches only for what is liable to defilement. This, Bhikkhave, is the quest of the unliberated.

(275.)

946. And what, Bhikkhave, is the quest of the liberated? Here, Bhikkhave, someone, being liable to birth from his own doing, having perceived the unsatisfactoriness of being liable to birth, searches for the unsurpassed sanctuary of nibbāna (extinguishment) from being born; being liable to old age from his own doing, having perceived the unsatisfactoriness of being liable to old age, searches for the unsurpassed sanctuary of non-ageing through extinguishment; being liable to sickness from his own doing, having perceived the unsatisfactoriness of being liable to sickness, searches for the unsurpassed sanctuary of health through extinguishment; being liable to death from his own doing, having perceived the unsatisfactoriness of being liable to death, searches for the unsurpassed sanctuary of non-death through extinguishment; being liable to sorrow from his own doing, having perceived the unsatisfactoriness of being liable to sorrow, searches for the unsurpassed sanctuary of non-sorrow through extinguishment; being liable to defilement from his own doing, having perceived the unsatisfactoriness of being liable to defilement, searches for the unsurpassed sanctuary of undefilement through extinguishment. This, Bhikkhave, is the quest of the liberated.

(276.)

947. Bhikkhave, I too, before my sambodhi (full awakening), while still a Bodhisatta, not fully awakened, being liable to birth from my own doing, searched only for what is liable to birth; being liable to old age from my own doing, I searched only for what is liable to old age; being liable to sickness from my own doing, I searched only for what is liable to sickness; being liable to death from my own doing, I searched only for what is liable to death; being liable to sorrow from my own doing, I searched only for what is liable to sorrow; being liable to defilement from my own doing, I searched only for what is liable to defilement. Then, Bhikkhave, this thought occurred to me: ‘Why do I, being liable to birth from my own doing, search only for what is liable to birth; being liable to old age from my own doing, search only for what is liable to old age; being liable to sickness from my own doing, search only for what is liable to sickness; being liable to death from my own doing, search only for what is liable to death; being liable to sorrow from my own doing, search only for what is liable to sorrow; being liable to defilement from my own doing, search only for what is liable to defilement? What if I, being liable to birth from my own doing, having perceived the unsatisfactoriness of being liable to birth, were to search for the unsurpassed sanctuary of extinguishment from being born; being liable to old age from my own doing, having perceived the unsatisfactoriness of being liable to old age, were to search for the unsurpassed sanctuary of non-ageing through extinguishment; being liable to sickness from my own doing, having perceived the unsatisfactoriness of being liable to sickness, were to search for the unsurpassed sanctuary of health through extinguishment; being liable to death from my own doing, having perceived the unsatisfactoriness of being liable to death, were to search for the unsurpassed sanctuary of non-death through extinguishment; being liable to sorrow from my own doing, having perceived the unsatisfactoriness of being liable to sorrow, were to search for the unsurpassed sanctuary of non-sorrow through extinguishment; being liable to defilement from my own doing, having perceived the unsatisfactoriness of being liable to defilement, were to search for the unsurpassed sanctuary of undefilement through extinguishment?’

(277.)

948. So, Bhikkhave, at a later time, while I was still young, with jet-black hair, endowed with the prime of youth, in the first stage of life—though my unwilling mother and father wept with tear-filled faces—having shaved off my hair and beard, and having put on saffron robes, I went forth from the home life into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached where Āḷāra Kālāma was. Having approached, I said this to Āḷāra Kālāma: ‘I wish, Āvuso Kālāma, to lead the brahmacariya (optimal life) in this Dhamma and Discipline.’ When this was said, Bhikkhave, Āḷāra Kālāma said this to me: ‘May the venerable one stay; such is this Dhamma that a wise person, in no long time, having realised his own teacher’s doctrine for himself through abhiññā (experiential understanding), may enter and dwell in it.’ So, Bhikkhave, quickly, in no long time, I learned that Dhamma. So, Bhikkhave, merely by lip-service, by mere verbal declaration, I would speak of the doctrine of knowledge and the doctrine of elders, and I would claim, ‘I know, I see,’ and so would others. Then, Bhikkhave, this thought occurred to me: ‘It is not by mere confidence alone that Āḷāra Kālāma declares this Dhamma as something he enters and dwells in, having realised it for himself through experiential understanding; surely Āḷāra Kālāma dwells in this Dhamma knowing and seeing it.’

949. Then, Bhikkhave, I approached where Āḷāra Kālāma was; having approached, I said this to Āḷāra Kālāma: ‘To what extent, Āvuso Kālāma, do you declare this Dhamma as something you enter and dwell in, having realised it for yourself through experiential understanding?’ When this was said, Bhikkhave, Āḷāra Kālāma declared the ākiñcaññāyatana (base of nothingness). Then, Bhikkhave, this thought occurred to me: ‘It is not only Āḷāra Kālāma who has saddhā (confidence); I also have confidence; it is not only Āḷāra Kālāma who has vīriya (energy); I also have energy; it is not only Āḷāra Kālāma who has sati (awareness); I also have awareness; it is not only Āḷāra Kālāma who has samādhi (focus); I also have focus; it is not only Āḷāra Kālāma who has paññā (wisdom); I also have wisdom. What if I were to strive for the realisation of that Dhamma which Āḷāra Kālāma declares he enters and dwells in, having realised it for himself through experiential understanding?’ So, Bhikkhave, quickly, in no long time, having realised that Dhamma for myself through experiential understanding, I entered and dwelt in it.

950. Then, Bhikkhave, I approached where Āḷāra Kālāma was; having approached, I said this to Āḷāra Kālāma:

951. ‘Is it to this extent, Āvuso Kālāma, that you declare this Dhamma, having realised it for yourself through experiential understanding and entered upon it?’

952. ‘To this extent indeed, Āvuso, do I declare this Dhamma, having realised it for myself through experiential understanding and entered upon it.’

953. ‘Indeed I too, Āvuso, to this extent enter and dwell in this Dhamma, having realised it for myself through experiential understanding.’

954. ‘It is a gain for us, Āvuso, it is a great gain for us, that we see such a venerable one as a companion in the optimal life. Thus, the Dhamma that I declare, having realised it for myself through experiential understanding and entered upon it, that Dhamma you enter and dwell in, having realised it for yourself through experiential understanding. The Dhamma that you enter and dwell in, having realised it for yourself through experiential understanding, that Dhamma I declare, having realised it for myself through experiential understanding and entered upon it. Thus, the Dhamma that I know, that Dhamma you know; the Dhamma that you know, that Dhamma I know. Thus, as I am, so are you; as you are, so am I. Come now, Āvuso, let us both, being present, lead this company.’

955. Thus, Bhikkhave, Āḷāra Kālāma, being my teacher, placed me, his own pupil, on the same level as himself, and honoured me with great honour. Then, Bhikkhave, this thought occurred to me: ‘This Dhamma does not lead to disenchantment, nor to dispassion, nor to cessation, nor to calm, nor to experiential understanding, nor to full awakening, nor to extinguishment; it leads only to reappearance in the base of nothingness.’ So, Bhikkhave, not valuing that Dhamma, disenchanted with that Dhamma, I departed.

(278.)

956. So, Bhikkhave, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached where Udaka Rāmaputta was. Having approached, I said this to Udaka Rāmaputta: ‘I wish, Āvuso, to lead the optimal life in this Dhamma and Discipline.’ When this was said, Bhikkhave, Udaka Rāmaputta said this to me: ‘May the venerable one stay; such is this Dhamma that a wise person, in no long time, having realised his own teacher’s doctrine for himself through experiential understanding, may enter and dwell in it.’ So, Bhikkhave, quickly, in no long time, I learned that Dhamma. So, Bhikkhave, merely by lip-service, by mere verbal declaration, I would speak of the doctrine of knowledge and the doctrine of elders, and I would claim, ‘I know, I see,’ and so would others. Then, Bhikkhave, this thought occurred to me: ‘It was not by mere confidence alone that Rāma declared this Dhamma as something he entered and dwelt in, having realised it for himself through experiential understanding; surely Rāma dwelt in this Dhamma knowing and seeing it.’

957. Then, Bhikkhave, I approached where Udaka Rāmaputta was; having approached, I said this to Udaka Rāmaputta: ‘To what extent, Āvuso, did Rāma declare this Dhamma as something he entered and dwelt in, having realised it for himself through experiential understanding?’ When this was said, Bhikkhave, Udaka Rāmaputta declared the nevasaññānāsaññāyatana (base of neither apperception nor non-apperception). Then, Bhikkhave, this thought occurred to me: ‘It was not only Rāma who had confidence; I also have confidence; it was not only Rāma who had energy; I also have energy; it was not only Rāma who had awareness; I also have awareness; it was not only Rāma who had focus; I also have focus; it was not only Rāma who had wisdom; I also have wisdom. What if I were to strive for the realisation of that Dhamma which Rāma declared he entered and dwelt in, having realised it for himself through experiential understanding?’ So, Bhikkhave, quickly, in no long time, having realised that Dhamma for myself through experiential understanding, I entered and dwelt in it.

958. Then, Bhikkhave, I approached where Udaka Rāmaputta was; having approached, I said this to Udaka Rāmaputta:

959. ‘Was it to this extent, Āvuso, that Rāma declared this Dhamma, having realised it for himself through experiential understanding and entered upon it?’

960. ‘To this extent indeed, Āvuso, did Rāma declare this Dhamma, having realised it for himself through experiential understanding and entered upon it.’

961. ‘Indeed I too, Āvuso, to this extent enter and dwell in this Dhamma, having realised it for myself through experiential understanding.’

962. ‘It is a gain for us, Āvuso, it is a great gain for us, that we see such a venerable one as a companion in the optimal life. Thus, the Dhamma that Rāma declared, having realised it for himself through experiential understanding and entered upon it, that Dhamma you enter and dwell in, having realised it for yourself through experiential understanding. The Dhamma that you enter and dwell in, having realised it for yourself through experiential understanding, that Dhamma Rāma declared, having realised it for himself through experiential understanding and entered upon it. Thus, the Dhamma that Rāma experientially understood, that Dhamma you know; the Dhamma that you know, that Dhamma Rāma experientially understood. Thus, as Rāma was, so are you; as you are, so was Rāma. Come now, Āvuso, you lead this company.’

963. Thus, Bhikkhave, Udaka Rāmaputta, being my companion in the optimal life, placed me in the position of teacher, and honoured me with great honour. Then, Bhikkhave, this thought occurred to me: ‘This Dhamma does not lead to disenchantment, nor to dispassion, nor to cessation, nor to calm, nor to experiential understanding, nor to full awakening, nor to extinguishment; it leads only to reappearance in the base of neither apperception nor non-apperception.’ So, Bhikkhave, not valuing that Dhamma, disenchanted with that Dhamma, I departed.

(279.)

964. So, Bhikkhave, I, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering by stages through Magadha, arrived at Uruvelā, the army township. There I saw a delightful stretch of land, a beautiful grove, a clear-flowing river with pleasant banks, and a village for alms around it. Then, Bhikkhave, this thought occurred to me: ‘Indeed, delightful is this stretch of land, beautiful is this grove, clear-flowing is this river with pleasant banks, and a village for alms is around it. This is indeed suitable for a young man of good family intent on striving.’ So, Bhikkhave, I sat down right there, thinking, ‘This is enough for striving.’

(280.)

965. That indeed, Bhikkhave, from my own doing I was liable to birth, and having perceived the unsatisfactoriness of being liable to birth, searching for the unsurpassed sanctuary of extinguishment from being born, achieved the unsurpassed sanctuary of extinguishment from being born. From my own doing I was liable to old age, and having perceived the unsatisfactoriness of being liable to old age, searching for the unsurpassed sanctuary of non-ageing through extinguishment, achieved the unsurpassed sanctuary of non-ageing through extinguishment. From my own doing I was liable to sickness, and having perceived the unsatisfactoriness of being liable to sickness, searching for the unsurpassed sanctuary of health through extinguishment, achieved the unsurpassed sanctuary of health through extinguishment. From my own doing I was liable to death, and having perceived the unsatisfactoriness of being liable to death, achieved the unsurpassed sanctuary of non-death through extinguishment. From my own doing I was liable to sorrow, and having perceived the unsatisfactoriness of being liable to sorrow, achieved the unsurpassed sanctuary of non-sorrow through extinguishment. From my own doing I was liable to defilement, and having perceived the unsatisfactoriness of being liable to defilement, searching for the unsurpassed sanctuary of undefilement through extinguishment, achieved the unsurpassed sanctuary of undefilement through extinguishment. And knowledge and insight arose in me: ‘Unshakeable is my liberation, this is the final birth (of suffering), there is now no more appearing again (of suffering).’

(281.)

966. So, Bhikkhave, this thought occurred to me— ‘This Dhamma I have realised is indeed profound, hard to see, hard to comprehend, peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, is pleased by attachment, rejoices in attachment. For a generation delighting in attachment, pleased by attachment, rejoicing in attachment, this state is hard to see, namely: specific causality, paṭiccasamuppāda (dependent origination). This state, too, is indeed hard to see, namely: the calming of all saṅkhārā (mental constructions), the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, extinguishment. But if I were to teach the Dhamma and others did not understand me, that would be weariness for me, that would be trouble for me.’ And then, Bhikkhave, these unheard-before, natural verses occurred to me—

967. ‘With difficulty have I realised it,
enough now with proclaiming it;
for those consumed by lust and hatred,
this Dhamma is not easily understood.

968. Going against the stream, subtle,
profound, hard to see, minute;
those inflamed by lust will not see it,
shrouded as they are in darkness.’

(282.)

969. So, Bhikkhave, as I reflected thus, my mind inclined to inaction, not to teaching the Dhamma. Then, Bhikkhave, Brahmā Sahampati, knowing my thought process with his own mind, had this thought— ‘Alas, the world is perishing, alas, the world is being destroyed, inasmuch as the mind of the Tathāgata, the arahant (liberated one), the sammāsambuddha (perfectly awakened one), inclines to inaction, not to teaching the Dhamma!’ Then, Bhikkhave, Brahmā Sahampati—just as a strong man might extend his flexed arm or flex his extended arm— even so, having vanished from the Brahmā world, appeared before me. Then, Bhikkhave, Brahmā Sahampati, arranging his upper robe over one shoulder, and having extended his clasped hands towards me, said this to me— ‘Bhante, may the Bhagavā teach the Dhamma, may the Fortunate One teach the Dhamma. There are beings with little dust in their eyes; they are wasting away through not hearing the Dhamma. There will be those who understand the Dhamma.’ This Brahmā Sahampati said, Bhikkhave. Having said this, he then said further—

970. ‘In Magadha there arose before,
an impure Dhamma, conceived by those stained;
open this door to the deathless,
let them hear the Dhamma, realised by the vimala (Stainless One).

971. Just as one standing on a rock on a mountain top,
might see the people all around;
similarly, Sumedha (The Sage), Samantacakkhu (The All-Seeing One),
having ascended the palace made of Dhamma,
yourself free from sorrow, behold the people sunk in sorrow,
overcome by birth and ageing.

972. Arise, Vīra (The Brave), Vijitasaṅgāma (Victorious in War),
Satthavāha (Caravan Leader), Aṇaṇa (Free of Obligation), wander in the world;
teach the Dhamma, Bhagavā,
there will be those who understand.’

(283.)

973. Then, Bhikkhave, knowing the request of Brahmā and out of compassion for beings, I surveyed the world with the Buddha-eye. As I surveyed the world with the Buddha-eye, I saw, Bhikkhave, beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good dispositions and with bad dispositions, easy to teach and hard to teach, some who dwelt seeing fear in wrongdoing and the next world, and some who did not dwell seeing fear in wrongdoing and the next world. Just as in a pond of blue lotuses, or red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses, born in the water, grown in the water, remaining submerged in the water, nourished below the surface; some blue lotuses, red lotuses, or white lotuses, born in the water, grown in the water, standing level with the water; some blue lotuses, red lotuses, or white lotuses, born in the water, grown in the water, rising above the water, unadulterated by the water; in the same way, Bhikkhave, as I surveyed the world with the Buddha-eye, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good dispositions and with bad dispositions, easy to teach and hard to teach, some who dwelt seeing fear in wrongdoing and the next world, and some who did not dwell seeing fear in wrongdoing and the next world. Then, Bhikkhave, I addressed Brahmā Sahampati with a verse—

974. ‘Open for them are the doors to the deathless,
let those with ears release their confidence;
perceiving it as troublesome, Brahme, I did not speak
the excellent, sublime Dhamma among humans.’

975. Then, Bhikkhave, Brahmā Sahampati, thinking, ‘Opportunity for the teaching of the Dhamma has indeed been made by the Bhagavā,’ bowed to me, circumambulated me keeping his right side towards me, and vanished right there.

(284.)

976. Then, Bhikkhave, this thought occurred to me— ‘To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?’ Then, Bhikkhave, this thought occurred to me— ‘This Āḷāra Kālāma is indeed wise, skilled, intelligent, and has little dust in his eyes for a long time. What if I were to teach the Dhamma first to Āḷāra Kālāma? He will quickly understand this Dhamma.’ Then, Bhikkhave, a deity approached me and said this: ‘Bhante, Āḷāra Kālāma passed away seven days ago.’ And knowledge and insight arose in me: ‘Āḷāra Kālāma passed away seven days ago.’ Then, Bhikkhave, this thought occurred to me— ‘Great indeed was the loss of Āḷāra Kālāma. For if he were to hear this Dhamma, he would quickly understand it.’

977. Then, Bhikkhave, this thought occurred to me— ‘To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?’ Then, Bhikkhave, this thought occurred to me— ‘This Udaka Rāmaputta is indeed wise, skilled, intelligent, and has little dust in his eyes for a long time. What if I were to teach the Dhamma first to Udaka Rāmaputta? He will quickly understand this Dhamma.’ Then, Bhikkhave, a deity approached me and said this: ‘Bhante, Udaka Rāmaputta passed away last night.’ And knowledge and insight arose in me: ‘Udaka Rāmaputta passed away last night.’ Then, Bhikkhave, this thought occurred to me— ‘Great indeed was the loss of Udaka Rāmaputta. For if he were to hear this Dhamma, he would quickly understand it.’

978. Then, Bhikkhave, this thought occurred to me— ‘To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?’ Then, Bhikkhave, this thought occurred to me— ‘Very helpful to me indeed were the group of five bhikkhū, who attended to me when I was striving strenuously. What if I were to teach the Dhamma first to the group of five bhikkhū?’ Then, Bhikkhave, this thought occurred to me— ‘Where now are the group of five bhikkhū dwelling?’ I saw, Bhikkhave, with my divine eye, purified and surpassing that of humans, the group of five bhikkhū dwelling in Bārāṇasī, at Isipatana in the Deer Park. Then, Bhikkhave, having stayed at Uruvelā as long as I wished, I set out on a journey to Bārāṇasī.

(285.)

979. Then, Bhikkhave, Upaka the Ājīvaka saw me proceeding on the highway between Gayā and Bodhi. Having seen me, he said this to me: ‘Your faculties, Āvuso, are indeed clear; your skin is pure and bright. For whom, Āvuso, have you gone forth? Who is your teacher? Whose Dhamma do you approve of?’ When this was said, I, Bhikkhave, addressed Upaka the Ājīvaka with verses:

980. ‘I am the all-subduing, the all-knowing,
Untainted by all phenomena;
Having abandoned all, released through the destruction of craving,
Having experientially understood by myself, whom should I point to as my teacher?

981. I have no teacher,
a peer for me does not exist;
In the world with its devas,
there is no one equal to me.

982. For I am a liberated one in the world,
I am the unsurpassed teacher;
I alone am the perfectly awakened one,
cooled am I, extinguished.

983. To set in motion the wheel of Dhamma,
I go to the city of Kāsi (Bārāṇasī);
In this world that has become blind,
I shall beat the drum of the deathless.’

984. ‘As you indeed affirm, Āvuso, you are worthy to be an infinite victor!’

985. ‘Indeed, such as I are conquerors,
those who have reached the destruction of defilements;
Evil characteristics have been conquered by me,
therefore, Upaka, I am a conqueror.’

986. When this was said, Bhikkhave, Upaka the Ājīvaka, saying ‘Perhaps, Āvuso’, shook his head, took a by-path, and departed.

(286.)

987. Then, Bhikkhave, I, wandering by stages, arrived at Bārāṇasī, Isipatana, in the Deer Park, where the group of five bhikkhū were. And, Bhikkhave, the group of five bhikkhū saw me coming from afar. Having seen me, they agreed among themselves: ‘Āvuso, this samaṇa (wanderer) Gotama is coming, who has become luxurious, given up striving, and reverted to luxury. He should neither be bowed to nor risen to meet; nor should his bowl and robe be received. Nevertheless, a seat should be prepared, (so that) if he wishes, he may sit down.’ However, Bhikkhave, as I approached, the group of five bhikkhū were unable to keep their own agreement. Some came forward to meet me, received my bowl and robe, some prepared a seat, some set out water for my feet. But they addressed me by name and with the address ‘āvuso’.

988. When this was said, I, Bhikkhave, said this to the group of five bhikkhū: ‘Bhikkhave, do not address the Tathāgata by name or with the address ‘āvuso’. The Tathāgata, Bhikkhave, is a liberated one, a perfectly awakened one. Lend your ear, Bhikkhave! The deathless has been attained. I instruct, I teach the Dhamma. Acting in accordance with the instruction, before long—for the sake of which young men of good families rightly go forth from the home life into homelessness, that unsurpassed culmination of the optimal life—having realised it for yourselves through experiential understanding in this very life, you will enter and dwell in it.’ When this was said, Bhikkhave, the group of five bhikkhū said this to me: ‘Even with that posture, that practice, that difficult asceticism, Āvuso Gotama, you did not attain any superhuman state, any distinction in knowledge and vision worthy of the liberated. How then will you now, having become luxurious, given up striving, and reverted to luxury, attain any superhuman state, any distinction in knowledge and vision worthy of the liberated?’ When this was said, I, Bhikkhave, said this to the group of five bhikkhū: ‘Bhikkhave, the Tathāgata is not luxurious, nor has he given up striving, nor has he reverted to luxury. The Tathāgata, Bhikkhave, is a liberated one, a perfectly awakened one. Lend your ear, Bhikkhave! The deathless has been attained. I instruct, I teach the Dhamma. Acting in accordance with the instruction, before long—for the sake of which young men of good families rightly go forth from the home life into homelessness, that unsurpassed culmination of the optimal life—having realised it for yourselves through experiential understanding in this very life, you will enter and dwell in it.’

989. A second time, Bhikkhave, the group of five bhikkhū said this to me: ‘Even with that posture, that practice, that difficult asceticism, Āvuso Gotama, you did not attain any superhuman state, any distinction in knowledge and vision worthy of the liberated. How then will you now, having become luxurious, given up striving, and reverted to luxury, attain any superhuman state, any distinction in knowledge and vision worthy of the liberated?’ A second time, I, Bhikkhave, said this to the group of five bhikkhū: ‘Bhikkhave, the Tathāgata is not luxurious, nor has he given up striving, nor has he reverted to luxury. The Tathāgata, Bhikkhave, is a liberated one, a perfectly awakened one. Lend your ear, Bhikkhave! The deathless has been attained. I instruct, I teach the Dhamma. Acting in accordance with the instruction, before long—for the sake of which young men of good families rightly go forth from the home life into homelessness, that unsurpassed culmination of the optimal life—having realised it for yourselves through experiential understanding in this very life, you will enter and dwell in it.’

990. A third time, Bhikkhave, the group of five bhikkhū said this to me: ‘Even with that posture, that practice, that difficult asceticism, Āvuso Gotama, you did not attain any superhuman state, any distinction in knowledge and vision worthy of the liberated. How then will you now, having become luxurious, given up striving, and reverted to luxury, attain any superhuman state, any distinction in knowledge and vision worthy of the liberated?’

991. When this was said, I, Bhikkhave, said this to the group of five bhikkhū: ‘Do you recall, Bhikkhave, ever hearing me speak in such a way before this?’ ‘Of course not, Bhante.’ ‘The Tathāgata, Bhikkhave, is a liberated one, a perfectly awakened one. Lend your ear, Bhikkhave! The deathless has been attained. I instruct, I teach the Dhamma. Acting in accordance with the instruction, before long—for the sake of which young men of good families rightly go forth from the home life into homelessness, that unsurpassed culmination of the optimal life—having realised it for yourselves through experiential understanding in this very life, you will enter and dwell in it.’

992. I was indeed able, Bhikkhave, to convince the group of five bhikkhū. It so happened, Bhikkhave, that I would instruct two bhikkhū, while three bhikkhū went for alms. Whatever the three bhikkhū brought back from going for alms, with that we six sustained ourselves. It so happened, Bhikkhave, that I would instruct three bhikkhū, while two bhikkhū went for alms. Whatever the two bhikkhū brought back from going for alms, with that we six sustained ourselves.

993. Then, Bhikkhave, the group of five bhikkhū, being thus instructed and thus admonished by me, from their own doing were liable to birth, and having perceived the unsatisfactoriness of being liable to birth, searching for the unsurpassed sanctuary of extinguishment from being born, achieved the unsurpassed sanctuary of extinguishment from being born. From their own doing they were liable to old age, and having perceived the unsatisfactoriness of being liable to old age, searching for the unsurpassed sanctuary of non-ageing through extinguishment, achieved the unsurpassed sanctuary of non-ageing through extinguishment. From their own doing they were liable to sickness, and having perceived the unsatisfactoriness of being liable to sickness, searching for the unsurpassed sanctuary of health through extinguishment, achieved the unsurpassed sanctuary of health through extinguishment. From their own doing they were liable to death, and having perceived the unsatisfactoriness of being liable to death, searching for the unsurpassed sanctuary of non-death through extinguishment, achieved the unsurpassed sanctuary of non-death through extinguishment. From their own doing they were liable to sorrow, and having perceived the unsatisfactoriness of being liable to sorrow, searching for the unsurpassed sanctuary of non-sorrow through extinguishment, achieved the unsurpassed sanctuary of non-sorrow through extinguishment. From their own doing they were liable to defilement, and having perceived the unsatisfactoriness of being liable to defilement, searching for the unsurpassed sanctuary of undefilement through extinguishment, achieved the unsurpassed sanctuary of undefilement through extinguishment. And knowledge and insight arose in them: ‘Unshakeable is our liberation, this is the final birth (of suffering), there is now no more appearing again (of suffering).’

(287.)

994. There are, Bhikkhave, these five kāmaguṇā (objects of sensual desire). What five? Forms cognisable by the eye — agreeable, pleasant, charming, alluring, accompanied by sensual desire, and stimulating; sounds cognisable by the ear—agreeable, pleasant, charming, alluring, accompanied by sensual desire, and stimulating; smells cognisable by the nose—agreeable, pleasant, charming, alluring, accompanied by sensual desire, and stimulating; tastes cognisable by the tongue—agreeable, pleasant, charming, alluring, accompanied by sensual desire, and stimulating; tactile objects cognisable by the body—agreeable, pleasant, charming, alluring, accompanied by sensual desire, and stimulating. These, Bhikkhave, are the five objects of sensual desire. Whatever wanderers or brahmins, Bhikkhave, enjoy these five objects of sensual desire, entangled, infatuated, and engrossed in them, not seeing the unsatisfactoriness in them and having no understanding of the escape from them, they should be known as being ‘fallen into disaster, fallen into calamity, subject to the Evil One’s will’.

995. Just as, Bhikkhave, a wild deer, bound, might lie down on a heap of traps. It should be known as being ‘fallen into disaster, fallen into calamity, subject to the hunter’s will. And when the hunter comes, it will not be able to go wherever it wants.’ In the same way, Bhikkhave, whatever wanderers or brahmins enjoy these five objects of sensual desire, entangled, infatuated, and engrossed in them, not seeing the unsatisfactoriness in them and having no understanding of the escape from them, they should be known as being ‘fallen into disaster, fallen into calamity, subject to the Evil One’s will’. But whatever wanderers or brahmins, Bhikkhave, enjoy these five objects of sensual desire, not entangled, not infatuated, and not engrossed in them, seeing the unsatisfactoriness in them and having an understanding of the escape from them, they should be known as being ‘not fallen into disaster, not fallen into calamity, not subject to the Evil One’s will’.

996. Just as, Bhikkhave, a wild deer, unbound, might lie down on a heap of traps. It should be known as being ‘not fallen into disaster, not fallen into calamity, not subject to the hunter’s will. And when the hunter comes, it will be able to go wherever it wants.’ In the same way, Bhikkhave, whatever wanderers or brahmins enjoy these five objects of sensual desire, not entangled, not infatuated, and not engrossed in them, seeing the unsatisfactoriness in them and having an understanding of the escape from them, they should be known as being ‘not fallen into disaster, not fallen into calamity, not subject to the Evil One’s will’.

997. Just as, Bhikkhave, a wild deer roaming in the wilderness, goes confidently, stands confidently, sits confidently, sleeps confidently. For what reason? It is beyond the reach of the hunter, Bhikkhave. In the same way, Bhikkhave, a bhikkhu, secluding himself from sensual pleasures, detaching from unwholesome characteristics, enters and remains in the first jhāna (mental disposition), accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One.

998. And furthermore, Bhikkhave, a bhikkhu, with the conclusion of reflection and consideration, enters and remains in the second mental disposition, accompanied by an inner calming of intention, focused, without reflection, without consideration, born from focus, with felicity and satisfaction. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One.

999. And furthermore, Bhikkhave, a bhikkhu, with the detachment from felicity, remains equanimous, aware and clearly comprehending, and experiences body comfort, as the liberated ones describe: ‘equanimous, aware, living at ease’ — he enters and remains in the third mental disposition. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One.

1000. And furthermore, Bhikkhave, a bhikkhu, with the giving up of the pleasant and the unpleasant, and with the previous disappearance of mental pleasure and displeasure, enters and remains in the fourth mental disposition, in a neutral state, and possessing purification of awareness by equanimity. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One.

1001. And furthermore, Bhikkhave, a bhikkhu, going beyond rūpasaññā (apperceptions of form) altogether, with the disappearance of apperceptions of sense impressions, ignoring the apperceptions of diversity, thinking: ‘Space is infinite,’ enters and remains in the base of the infinity of space. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One.

1002. And furthermore, Bhikkhave, a bhikkhu, going beyond the base of the infinity of space altogether, thinking: ‘Consciousness is infinite,’ enters and remains in the base of the infinity of consciousness. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One.

1003. And furthermore, Bhikkhave, a bhikkhu, going beyond the base of the infinity of consciousness altogether, thinking: ‘There is nothing,’ enters and remains in the base of nothingness. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One.

1004. And furthermore, Bhikkhave, a bhikkhu, going beyond the base of nothingness altogether, enters and remains in the base of neither apperception nor non-apperception. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One.

1005. And furthermore, Bhikkhave, a bhikkhu, going beyond the base of neither apperception nor non-apperception altogether, enters and remains in the cessation of apperception and feeling. And having seen with wisdom, his defilements are destroyed. This, Bhikkhave, is called a bhikkhu who has blinded Māra, made him footless, and having struck out Māra’s eye, has gone beyond the sight of the Evil One. Having crossed over the entanglement in the world, he goes confidently, stands confidently, sits confidently, sleeps confidently. For what reason? He is beyond the reach of the Evil One, Bhikkhave.”

1006. This the Bhagavā said. Those bhikkhū, delighted, rejoiced in the Bhagavā’s words.

1007. The Discourse on the Heap of Traps, the sixth, is finished.

Commentary

Section titled “Commentary”
  • The Bhagavā’s own account of his quest, framed by the two pariyesanā (quests); the request of Brahmā and the group of five repeat the Khandhaka’s Brahmayācanakathā and Pañcavaggiyakathā nearly word for word, and the simile of the deer and the heap of traps names the sutta.
  • Renderings: ariya “the liberated” (the quest, the silence); nibbāna “extinguishment”; ādīnava “unsatisfactoriness”; upadhi “acquisitions”; attanā … samāno “from his own doing”; Udaka Rāmaputta in the edition’s spelling.
  • The edition opens the Bhagavā’s speech at 937 and closes it only at 1005, so the whole account stands inside his words.
  • The two teachers’ attainments return at the close as the seventh and eighth jhāna; the author’s reading of that re-admission, from buddhavacana’s Pāsarāsi page, is to move here with the translation.
  • On buddhavacana: the teachers’ attainments in Did the Buddha teach meditation?; the awakening formula in Nibbāna.

Parallels

Section titled “Parallels”

The Chinese parallel is the 羅摩經 of the Madhyama Āgama (MA 204, 中阿含經 fascicle 56, CBETA T01, no. 26, pp. 775c–778c), named after the house of Rammaka the brahmin (梵志羅摩家) where the Pāḷi is named after the heap of traps of its closing simile, read here in CBETA’s text. The two versions agree in frame and sequence: Ānanda brings the bhikkhū to Rammaka’s house and asks the Bhagavā there after his bath; the Bhagavā waits until the talk ends, coughs and knocks, approves of a gathering that talks Dhamma or keeps silent, teaches the two quests (二種求, 聖求 and 非聖求), defines the unliberated’s quest as one who is himself liable to sickness and the rest seeking what is likewise liable, lists the possessions so liable, and recounts his own quest: the going forth, Āḷāra Kālāma (阿羅羅伽羅摩) and the base of nothingness (無所有處), Udaka Rāmaputta (欝陀羅羅摩子) and the base of neither apperception nor non-apperception (非有想非無想處), the departure from each, the awakening at Uruvelā, the thought of the two teachers and their deaths, the five in the Deer Park, Upaka on the road, the five’s pact and its breaking, their instruction and liberation, the five strands of sensual desire with the deer, and the hearers’ delight. The differences, checked in CBETA’s text:

  • Setting. The Chinese opens at the Eastern Park, Migāra’s Mother’s Hall (東園鹿子母堂), with the Buddha rising from seclusion in the afternoon and going with Ānanda to bathe in the Aciravatī (阿夷羅婆提河); Ānanda has himself sent the bhikkhū to Rammaka’s house, door key in hand (執持戶鑰), and fans the Buddha as he makes his request (執扇扇佛, p. 775c). The Pāḷi begins with the alms round in Sāvatthī, the bhikkhū asking Ānanda for a Dhamma talk, the day’s abiding at the Eastern Park and the bath at the Eastern Gatehouse (933–935).
  • The two things. “Speaking Dhamma, or silence” (一曰說法，二曰默然, pp. 775c–776a), without the Pāḷi’s “silence of the liberated” (937); the Chinese Buddha then announces that he too will teach (我亦為汝說法) and the bhikkhū assent, an exchange the Pāḷi lacks.
  • What is liable. The Chinese counts five things, sickness, old age, death, sorrow and defilement (無病…無老、無死、無愁憂慼、無穢污, p. 776a), without the birth that heads the Pāḷi’s six (939, 946); its possessions are sons and brothers, elephants, horses, cattle, sheep, slaves, money, treasures and grain, against the Pāḷi’s children and wives, slaves, goats and sheep, chickens and pigs, elephants, cattle, horses and mares, gold and silver (940–945). It describes the unliberated seeker in the words the Pāḷi keeps for the five strands of sensual desire (觸染貪著，憍慠受入，不見災患，不見出要, p. 776a; cf. 994), adds that for him nibbāna is impossible (終無是處) and for the other seeker certain (必有是處), and puts the liberated’s quest as a reflection in the first person, the form the Pāḷi gives only to the Bodhisatta’s own thought (947).
  • The going forth. The Chinese gives the Bodhisatta’s age, twenty-nine (年二十九), his delight in play and adornment, and a purity of bodily, verbal and mental livelihood perfected before he sought a teacher (護身命清淨…成就此戒身已, p. 776b); the Pāḷi has youth and jet-black hair and passes straight to “seeking what is wholesome” (948).
  • The two teachers. The Chinese Bodhisatta asks at once how Āḷāra declares his teaching and is answered with the base of nothingness (p. 776b); the Pāḷi’s first stage, learning the doctrine by recitation and claiming “I know, I see” (948), is absent, and the reflection names three qualities, confidence, energy and wisdom (信、精進、慧), for the Pāḷi’s five (949). Udaka answers that “my father Rāma” realised that base (我父羅摩, p. 776c), keeping the Pāḷi’s distinction between Rāma and his son (956–962). On leaving each teacher the Chinese reflects that the teaching “does not lead to knowledge, to awakening, to nibbāna” (不趣智，不趣覺，不趣涅槃, pp. 776c, 777a), three terms for the Pāḷi’s seven (955, 963).
  • Uruvelā and the awakening. The Chinese names the place, “south of Elephant-head Mountain (象頂山南), the brahmin village Uruvelā called Senā”, and the river Nerañjarā (尼連禪河), adds the grass carried to the tree of awakening and the resolve not to rise until the defilements were destroyed (p. 777a), and states the awakening in the formula “birth is ended, the optimal life fulfilled …” (生已盡，梵行已立); the Pāḷi has the army township, an unnamed river, “this is enough for striving” and “unshakeable is my liberation” (964–965).
  • No hesitation, no Brahmā. The Pāḷi’s reluctance to teach, Brahmā Sahampati’s request, the survey of the world with the lotus simile and “Open for them are the doors to the deathless” (966–975) have no counterpart: the Chinese passes from the awakening to “to whom should I first teach the Dharma?” (我當為誰先說法耶, p. 777a). Anālayo reads the absence as a sign that the episode is a later addition to the autobiographical account (Anālayo, 2012, pp. 11–38).
  • The dead teachers. A deva standing in the sky (有天，住虛空中) reports Āḷāra dead seven days (七日) and Udaka Rāmaputta “two sevens of days” (二七日, pp. 777a–b); the Pāḷi has Udaka dead the evening before (977).
  • Upaka. He is “the heterodox practitioner Upaka” (異學優陀), not an Ājīvaka, and the exchange has three turns for the Pāḷi’s one: the stanzas on having no teacher, then “do you claim to be a victor?”, then “where are you going?”, answered with the drum of the deathless (甘露鼓, p. 777b); his “perhaps” and his departure by a side road match 986.
  • The five. The Chinese spells out the supposed indulgence, fine food, rice, gruel with ghee and honey, sesame oil rubbed on the body (麻油塗體, p. 777c), adds the Buddha’s thought that these foolish men set themselves a rule and broke it (此愚癡人！何無牢固？自立制度還違本要), has their objection once where the Pāḷi has it three times (988–990), and in place of “do you recall my ever having spoken so?” (991) has the Buddha ask whether they had ever seen his faculties so clear (諸根清淨, p. 777c). It then gives the two extremes and the eightfold path (二邊行 … 八正道, pp. 777c–778a), the first discourse that the Khandhaka’s Pañcavaggiyakathā carries and the Pāḷi Pāsarāsi omits.
  • The strands and the deer. The exposition is addressed to the five at Bārāṇasī (五比丘, p. 778a), about the foolish worldling and the learned disciple of the liberated (多聞聖弟子), not to the bhikkhū about wanderers and brahmins (994–995); those entangled follow Māra and are caught in his snare (為魔網纏，魔羂所羂). The deer is caught in a snare (為羂所羂), not bound on a heap of traps, so the Pāḷi’s title has no Chinese counterpart; the deer in the wilderness beyond the hunter’s domain (不在獵師境界, p. 778b) comes after the liberation, not before the first jhāna (997).
  • The attainments and the close. For the Pāḷi’s four jhāna, four formless attainments and cessation, each blinding Māra (997–1005), the Chinese has the Tathāgata’s arising, the hindrances, the jhāna abbreviated to the fourth (至得第四禪成就遊, p. 778b) and the knowledge of the destruction of the defilements with the four truths; it closes with “liberation without remainder” (無餘解脫) and the quest formula, names Ānanda among the hearers, and ends with a colophon counting 4,121 characters (p. 778c; cf. 1006–1007).

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References

Section titled “References”
Anālayo, B. (2012). Madhyama-āgama Studies. Dharma Drum Publishing Corporation.

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