[page 1]
DN 9 
Dīgha Nikāya 
The Long Discourses 
 
Poṭṭhapāda Sutta 
“Discourse to Poṭṭhapāda” 
 
Translated by Bhikkhu Candana 
 
Copyright © Bhikkhu Candana 2024 
 
 
 
I have personally heard this.  
 
On one occasion, The Blessed One was living in the monastery offered by Anāthapiṇḍika at 
Jeta’s Park, in the city of Sāvatthi. 
 
It was during that time also, that the wandering ascetic Poṭṭhapāda was staying at the Queen 
Mallika’s Garden, along with his three hundred followers, all residing at the monastic hall 
surrounded by the Tinduka trees, where recluses would gather and engage in debates.  
 
When it was morning, having put on His robes and while carrying His outer robe and alms bowl 
with Him, The Blessed One entered Sāvatthi to collect His daily alms. Then, it occurred to Him:  
 
‘It is still too early to go for alms in Sāvatthi at this hour. Let us go instead to Poṭṭhapāda’s 
hermitage, at Queen Mallikā’s Garden.’ So, He did. 
 
Meanwhile, at that time, Poṭṭhapāda the wandering recluse was sitting in his hermitage at Queen 
Mallika’s Garden, having gathered there along with a large group of his fellow wandering 
recluses, as they kept loudly conversing, boisterously discussing various topics, making a lot of 
noise, shouting and speaking over each other, where each tried to convince the other on many 
kinds of superficial and trivial matters.   
 
In this way, those recluses were engaged in conversations dealing with kings and rulers, robbers 
and thieves, as well as various ministers of state; speaking to each other about the military, 
soldiers and their battle cries; various kinds of food & drinks; clothing, furniture, jewelry, 
garlands and fragrances; in addition to issues dealing with their families and relatives; modes of 
transportation, cities, townships and villages, as well as regions. They were further engaged in 
conversation about the women and heroes they had heard about; what is being discussed and 
gossiped about currently on the street or the popular water well; matters dealing with the dead or 
the afterlife; the world and its creation and of the oceans; as well as talking about which realms 
beings are reborn into after death and the nature of becoming.

[page 2]
It was in the middle of that chaos, when suddenly, Poṭṭhapāda the wandering recluse saw The 
Blessed One coming from afar, walking in their direction. On seeing Him, he quickly quieted his 
fellow wanderers, by telling them:  
 
“Good sirs, please quiet down! Stop making so much noise! The Recluse Gautama appears to be 
coming our way. Everyone knows He enjoys quietude and always speaks in praise of 
maintaining silence and quietude. So, if in approaching us He notices that we are quiet and 
reserved in our demeanor, then perhaps He may consider coming our way, and maybe even 
exchange a few words with us.”  
 
In hearing these prompts, the wandering recluses that were gathered there, quickly quieted down 
and became completely silent. 
 
 
 
1. The Blessed One at the recluses’ debating hall 
 
 
Then, The Blessed One came and approached Poṭṭhapāda, who warmly welcomed The 
Blessed One by saying: 
 
“Welcome, O Blessed One. You are most welcome indeed, Bhante! It sure has been quite some 
time since we have seen The Blessed One go out of His way to come and pay us a visit here.  
 
“Please, do sit down, O Blessed One! This seat has been prepared for you, Bhante.” 
 
And The Blessed One sat on the seat that was prepared for Him, after which Poṭṭhapāda went 
and took a lower seat and sat to one side.  
 
Once seated, The Blessed One proceeded to ask:  
 
“Poṭṭhapāda, what were you all engaged in discussing earlier, having gathered here? What might 
have been the topic of your conversation before my arrival, which was interrupted as a result?” 
 
When this was spoken, Poṭṭhapāda replied to The Blessed One by saying: 
 
“Bhante, the topic of conversation which we had come here to discuss is not an important one for 
us to continue, in fact. Surely, if The Blessed One wants to hear about it later, that won’t be an 
issue, at all.  
 
“On the other hand, Bhante, what I wish to share with You is this.  
 
“For the past several days now, an issue has come up among us, recluses and ascetics of other 
traditions, as well as brahmins present, for which we’ve assembled here engaging in a certain 
discussion, within this debating hall.

[page 3]
“What we have all assembled here trying to reach a conclusive agreement on, concerns the state 
of cessation, pertaining to the higher levels of perception (abhisaññānirodha). So, basically, the 
question we have is this: 
 
‘How can one experience it? How does the state of cessation pertaining to the higher levels of 
perception take place?’ 
 
a. “Now, in discussing the matter among us, some have stated that: 
‘A person’s perception arises and ceases, without there being a cause or any specific condition. 
So, without there being a cause, the moment that perception arises, one becomes percipient or 
aware. When it ceases, one is no longer percipient or aware.’  
“This, Bhante, happens to be the position of one group of recluses and brahmins, who explain 
how the state of cessation pertaining to the higher levels of perception really takes place. 
 
b. “But then, there are also others who state: 
 
‘No, no! That is not how it is! Perception is in fact a person’s own self, which comes and goes. 
So, when it comes, one becomes percipient or aware. When it goes and is no longer there, then 
one is no longer percipient or aware.’  
 
“That, Bhante, is how another group of recluses and brahmins explain how the state of cessation 
pertaining to the higher levels of perception really takes place. 
 
c. “And then, there are also others who state a third position, by saying: 
 
‘No, no! That is not the way it really happens! Actually, there are certain recluses, ascetics, and 
brahmins of immense power and psychic abilities, who go on inserting perception into a person 
and withdraw it, as they please. So, when the perception is inserted into the person, then one 
becomes percipient and aware. But when it is withdrawn, then one is no longer percipient or 
aware.’  
 
“That is another way, Bhante, that some of us recluses and brahmins explain how the state of 
cessation pertaining to the higher levels of perception takes place. 
 
d. “Then, Bhante, there is yet a fourth group among us, who objects to all these preceding 
positions, by stating: 
 
‘No, no! That is not how it happens! It is in fact those great Devas of incredible power and 
strength, who are responsible for inserting perception into a person and withdrawing it out 
again, as they please. So, when the perception is inserted by these Devas into the person, then 
one becomes percipient and aware. But when it is withdrawn, then one is no longer percipient or 
aware.’

[page 4]
“It is in this way, Bhante, that we recluses and brahmins gathered here, in this debating hall, have 
been trying to explain how the state of cessation pertaining to the higher levels of perception 
takes place. 
 
“Then, Bhante, all of a sudden, I thought of you, as I began reflecting: 
 
‘Oh, wait a minute! There is The Blessed One! The Sugata Himself! If there is anyone who can 
properly give us a conclusive answer to this issue, then He most certainly is The One to be 
knowledgeable in these extremely fine matters.’  
 
“After all, The Blessed One is known far and wide for being an expert in explaining how the 
state of cessation pertaining to the higher levels of perception takes place. 
 
“Therefore, Bhante, now we ask The Blessed One this question: 
“How does the state of cessation pertaining to the higher levels of perception take place?’  
 
2. Perception requires a cause for it to arise 
 
“Now, Poṭṭhapāda, as it relates to those recluses, ascetics and brahmans, who hold the position 
that perception arises in a person without there being a cause or any specific condition, they have 
blundered at the very outset, for they are mistaken in their conclusion.  
 
“And why is that? 
 
“It is because, Poṭṭhapāda, perception arises or ceases in a person as a result of a cause, a specific 
condition, for which reason it comes to be.  
 
“After all, it is through training that some perceptions arise, and through training also, that some 
perceptions cease to be. 
 
“And what is that ‘Training’ referred to here?  
 
“It is, Poṭṭhapāda, when a Tathāgata appears in the world, The Arahant, a Perfectly Self-
Awakened Buddha, endowed with Sublime Knowledge and Supremely Pure Conduct, the Well-
Gone, the Knower of worlds, the Incomparable Tamer of those to be tamed, the Teacher of gods 
and humans, Enlightened and Blessed.  
 
“The Tathāgata then teaches the Dhamma that is beautiful in its beginning, beautiful at its 
middle, and beautiful in its end, The Dhamma that is full of meaning, balanced in Its expression 
and phrasing, which He realizes Himself with His direct higher understanding of the true nature 
of existence, just as it really is in this world full of Devas, Māras, Brahmas, along with its 
recluses, brahmins, and religious practitioners. Thus, He declares and reveals to all beings the 
completeness and purity of the Holy Life.

[page 5]
“Now, a householder or his son, on hearing and listening to That Dhamma being taught by The 
Blessed One, or one of His Disciples, gains much faith in It.  
 
“Having become thus deeply inspired by It, and gladdened in his heart by That Dhamma, that 
householder or his son starts considering:  
 
‘Household life is troublesome and problematic; it is full of impurities, whereas going forth into 
homelessness is wide open with many possibilities.  
 
‘It is not easy to lead the Holy Life that is complete and pure to its fullness, while living the 
household life.   
 
‘What if I shave my head and beard, and put on the monastic robes and just go forth?’ 
“So, in due course, he gives up a small or a large amount of wealth, giving up a small or a large 
circle of friends and relatives, as he shaves his head and beard, puts on the monastic robes, and 
goes forth in the Tathāgata’s Dispensation, by leaving behind his household life and thus going 
into homelessness; that is, with the freedom of his choice, and the very strong faith he feels in his 
heart for The Dhamma that The Tathāgata teaches.  
“Once gone forth, that householder strives by living ethically, while restrained in accordance to 
the Discipline Code of the Pātimokkha, conducting himself in right behavior, as he sees danger 
in the slightest fault.  
 
“Thus, he lives virtuously while adhering to the code of discipline and becomes more and more 
anchored in living with sense-restraint, virtuously living with mindfulness and full awareness, 
while feeling a strong presence of contentment in his heart, throughout. 
 
 
A. Cultivation of Virtuous Living (Sīla) 
 
1. Shorter Section on Virtue (Sīla) 
 
 
“And how, Poṭṭhapāda, does such a Bhikkhu grow and become fully developed in virtue?  
1.1 “Here, Poṭṭhapāda, having already gone forth thus, he trains himself in the monastic precepts, 
while abandoning the destruction of living beings, as he gives up the tendency to harm; throwing 
away his weapons; being caring and considerate, with aroused compassion, he abides with 
compassion for all living beings.  
“This is one aspect of his growth and development in virtue.

[page 6]
1.2 “By giving up taking what is not freely given, he only accepts what is given. By giving up 
the common and unholy life, he leads a celibate holy life while abstaining from the low practice 
of sexual intercourse.  
“This too, is one aspect of his growth and development in virtue. 
1.3 “By giving up telling lies, he speaks only what is truth and becomes trustworthy in the world. 
By giving up slandering, he does not go and tell over there, what he has heard here, to create a 
schism between people. Similarly, he does not tell here, what he had heard over there, in order to 
create a schism between people. Thus, he speaks in order to join the disjointed and the separated, 
while strengthening the wholesome bonds between people. Fond of unity, he talks words that 
lead to unity.  
“Also, this is another aspect of his growth and development in virtue. 
1.4 “By giving up rough words, he speaks politely and with a pleasant, sweet voice, with words 
that go straight to the heart. His words are accepted by all the masses. By giving up frivolous 
speech and idle chatter, he speaks at the right time. Speaking only what is truth and meaningful, 
he speaks only the Dhamma and the Discipline, and at the right time, using appropriate words, 
and succinctly, with such words that are worth being recorded and repeated, due to their 
beneficial nature. 
“This too, is an aspect of his growth and development in virtue. 
1.5 “Furthermore, such a Bhikkhu refrains from destroying seeds, fruit trees, and vegetable 
plants. While refraining from taking food at night-time, he only takes one meal a day. He refrains 
from dancing, music and musical entertainments. He refrains from decorating himself with 
flowers, scents, or fragrant ointments. He gives up high and stately beds. He refrains from 
accepting gold, silver and money. He does not accept raw grains, raw meat, women, girls, slaves, 
whether men or women, goats and sheep, roosters and pigs, elephants, cattle, horses and mares. 
He does not accept fields or lands. He abstains from carrying messages between people, from 
buying and selling, or dealing in matters unfairly, such as measures and weights. He does not 
take bribes, nor cheats or engages in any insincere act. He does not cut, kill or bind, and he does 
not collect even a single morsel of food violently, and in voracious, barbaric ways. 
“This, Poṭṭhapāda, is how a Bhikkhu grows and develops in his virtuous behavior. 
 
2. Middle Section on Virtue (Sīla) 
 
2.1 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless, abuse seeds and plant life, such as 
those that have been started from roots, from cutting, grafting, budding, from stems, and seeds, 
acting in such a destructive, blind and self-serving manner, the Bhikkhu completely abstains 
from such a damaging lifestyle.

[page 7]
“This also, is an aspect of his growth and development in virtue. 
2.2 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless, go on greedily hoarding and storing 
food, when others struggle to survive, yet they keep hoarding and storing up edible food, various 
types of drinks, robes, vehicles for transport, bedding, oils and fragrant incense, drying and 
storing up meat, all so that they could enjoy consuming them later, in the future; and so while 
these individuals choose to live in such a greedy, blind and self-serving manner, the Bhikkhu 
utterly and completely refuses to do so, abstaining from such a damaging lifestyle entirely.  
 
“This also, is an aspect of his growth and development in virtue. 
 
2.3 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless, forget their role as religious 
practitioners who are supposed to be living the Holy Life, and instead spend their time 
entertaining themselves by watching various kinds of shows, such as dancing, singing, concerts 
and musical events, choruses and other oral recitations, drumming and playing on cymbals, 
hand-clapping, moving picture shows, circus performances, elephants performing or fighting, 
horses performing or fighting, buffaloes, roosters, goats, rams, quails, and also human beings 
performing or fighting with each other; as well as attending carnivals; wrestling and boxing 
matches, battle re-enactments, military demonstrations and shows, troops being in action, or 
doing their drills; and so, while others engage in such activities that are wasteful of precious 
time, the Bhikkhu utterly and completely refuses to do so, abstaining from them entirely. 
“This also, is an aspect of his growth and development in virtue. 
2.4 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless, forget their role as religious 
practitioners who are supposed to be living the Holy Life, and instead become heedless while 
spending their time playing various kinds of games, such as 8- and 10-row chess, checkers, 
hopscotch, dice games, stick throwing games, drawing pictures through tracing of the palms, 
doing summersaults, gymnastics, acrobatics, playing with toy pipes, cars, and other vehicles, 
running and chasing one another, playing with toy ploughs, toy windmills, toy measures, toy 
chariots, building and playing with toy weapons like bows and arrows, as well as guessing games 
such as charades, guessing letters written in the air, riddles for amusements, guessing each 
other’s thoughts, mimicking and pretending to be deformed or handicapped to amuse themselves 
or others; and so while others engage in such activities that are wasteful of precious time, the 
Bhikkhu utterly and completely refuses to do so, abstaining from it entirely. 
“This also, is an aspect of his growth and development in virtue. 
2.5 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless, abuse that trust as they go and seek a 
lavish and luxurious lifestyle, such as fancy and opulent furnishings and accommodations for 
themselves, ornate and expensive chairs, thrones, extravagant seats; over-sized couches, using 
animal hides as their rugs and throws; covers and drapes with long tassels and laces, multi

[page 8]
colored pillows, pillows made of cotton, of fine embroidery, pillows and covers made of wool, 
coverlets and pillowcases embroidered with precious gems, gold, fine materials, or animal 
figures; hides from all sorts of animals, such as elephants, lions, tigers, antelope, deer; beds, 
couches and seats with awnings, or having stuffed quilts, or red fluffy cushions for the head and 
feet; and so while others engage in such a lavish lifestyle that is so wasteful, the Bhikkhu utterly 
and completely refuses to do so, abstaining from it entirely.  
 
“This also, is an aspect of his growth and development in virtue. 
 
2.6 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless, abuse that trust by enjoying, seeking 
out or demanding that they use fine unguents, fragrances, precious oils and ghee, along with 
various fine rubbing powders for their body and massaging oils to treat themselves to, as well as 
perfumed water to bathe in, and different types of cosmetic products to beautify themselves with 
or look younger, such as by using mirrors, garlands, creams, mascara, bracelets, head-bands and 
other head gear, turbans, ornamented water containers, swords, fancy sun shades and fans, 
walking sticks, yak-tail whisks, robes with long fringes and tassels; and so, while others seek to 
live in such absurd ways, having a lavish lifestyle that is so wasteful, the Bhikkhu utterly and 
completely refuses to do so, abstaining from it entirely. 
“This also, is an aspect of his growth and development in virtue. 
2.7 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless, abuse that trust by engaging in 
frivolous talk and idle chatter, that is unbefitting to those who say they are living the Holy Life, 
yet who engage in useless talk and gossip about kings and rulers, ministers of state, their armies 
and military prowess, the dangers or threats they present, battles and wars, as well as talking 
about food and drink, clothing, types of furniture, engaging in all types of street talk, or chatting 
about robbers and thieves; discussing such trivial topics as chariots, vehicles, villages or towns, 
major cities and their populations, differences among them; talking around the watering hole, 
about heroes and women, or those who have died, discussing philosophical points about the past 
or the future, that lead nowhere; talking about the ‘creation’ of the world and the oceans, or 
whether they are truly existing or not, in addition to talking about winning and losing; and so 
while others seek to live in such absurd ways, engaging in useless and frivolous discussions that 
are so wasteful, the Bhikkhu utterly and completely refuses to do so, abstaining from them 
entirely. 
“This also, is an aspect of his growth and development in virtue. 
2.8 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless, are adamantly passionate about 
debating and winning in arguments, more than striving to live the Holy Life, as they go on 
claiming:  
 
‘You definitely do not understand this doctrine and discipline! I, on the other hand, thoroughly 
understand this doctrine and discipline!’ At best, your understanding of it is quite pathetic,

[page 9]
whereas my understanding of it goes deep! Plus, you are practicing it all wrong, unlike me, who 
knows how to practice! You are not consistent either, whereas I am very consistent! Also, what 
should have been said, you spoke at the very last, meanwhile what should have been spoken last, 
you said first! Anyhow, whatever you thought you were defending or claiming, has been already 
defeated and debunked! So, might as well just admit you’re done for and are now vanquished! 
Go and work on your theories, and perhaps you could salvage some of it! You are caught and 
have no way out of this argument with me!’ 
 
And so, while others waste living the Holy Life by such damaging, absurd, and useless activities, 
the Bhikkhu utterly and completely refuses to do so, abstaining from them entirely. 
“This also, is an aspect of his growth and development in virtue. 
2.9 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, being inconsiderate and careless of their true position as supposed 
religious practitioners, start engaging in taking messages back and forth; serving as go-betweens 
between kings and rulers, ministers and other heads of state, warrior princes and other nobles, 
brahmins, merchants, and other householders and their youths, meanwhile running errands for 
them and doing their bidding, while being directed thus: ‘Come here! Go there! Take this there! 
Bring that over here!’ etc.; and so, while others waste living the Holy Life in such foolish and 
damaging ways, the Bhikkhu utterly and completely refuses to do so, abstaining from them 
entirely. 
“This also, is an aspect of his growth and development in virtue. 
2.10 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of 
the faithful who trust in them, being inconsiderate and careless of their true position as supposed 
religious practitioners, keep up pretenses as they deceitfully live taking advantage of their 
position, by flattering others, and those from whom they anticipate some benefit or gain; 
insinuating and hinting at things to gain some benefit while trying to hide their evil tracks; 
pressuring supporters against their will to do things for them, thereby abusing their role as well 
as the trust such supporters or students have towards them, pushing others whether through force, 
intimidation and especially coercion, to make offerings, following the strategy of ‘you scratch 
my back, and I will scratch yours’, in addition to lying about their practice and spiritual 
attainments; and so while others seek to live the Holy Life through deception and false pretense 
in order to gain some benefit or influence over others, the Bhikkhu utterly and completely 
refuses to do so, abstaining from them entirely. 
“This also, is an aspect of his growth and development in virtue. 
 
3. Longer Section on Virtuous Living (Sīla) 
 
3.1 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, obtain their livelihood through wrong means, such as by making

[page 10]
predictions, divination, fortune telling, psychic readings, casting spells; the reciting, giving or 
providing of special protective charms, amulets, and the like; and thus they engage in reading 
signs and omens, reading tea leaves, marks or lines on limbs as in palmistry and other bodily 
features; interpreting cosmic events, constellations, movements of celestial objects; interpreting 
dreams; reading and interpreting various scratch marks on pieces of bones; offering fire or water 
blessings, oblations with a ladle, whisks, with ivory or horns, or oblations and blessings through 
rice grains, ghee, and various types of oils; furthermore, they engage in making sacrifices by 
chanting mantras, doing blood sacrifices, making predictions about the person by looking at the 
shape of their fingertips; engaging in geomancy, so as to determine the best location and position 
for a new structure, such as a garden or building; predicting as to who will be the next ruler or 
important political figure; comforting and pushing away demons, doing exorcism; snake 
charming, treating poisons from various animals, insects, and rodents; interpreting the calls of 
animals, bird sounds, and predicting the date of a person’s death; making charms or reciting 
them to ward off and protect against arrows and other projectiles; and so while others seek to live 
the Holy Life by wasting it as they engage in wrong livelihood and such useless ways, the 
Bhikkhu utterly and completely refuses to do so, abstaining from such inferior and debased 
practices entirely. 
 
“This also, is an aspect of his growth and development in virtue. 
 
3.2 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, obtain their livelihood through wrong means, such as by making 
predictions and forecasting various things, as in identifying the power of gems and crystals, in 
terms of which among them brings more good luck or fortune; similarly, helping in the selection 
of garments, staffs, swords and other weapons; helping in the selection of the best among the 
women one is to marry, as well as getting involved with the selection of boys and girls, male and 
female slaves for one’s retinue or household; helping choose the best animals for someone, as in 
selecting the best elephants, horses, buffaloes, cows, oxen, goats, rams, deer, chickens, quail, 
rabbits, tortoises, and other animals; and so while others seek to live the Holy Life by wasting it 
as they engage in wrong livelihood and such useless ways, the Bhikkhu utterly and completely 
refuses to do so, abstaining from such inferior and debased practices entirely. 
 
“This also, is an aspect of his growth and development in virtue. 
 
3.3 “Now, Poṭṭhapāda, while other recluses and brahmins, living through the generosity of the 
faithful who trust in them, obtain their livelihood through wrong means, such as by making 
predictions and forecasting future events, as in who the next ruler of the domain would be to lead 
the people, while predicting their future actions and strategies; how those in power will behave 
or which direction they would take in the event of wars, or how they would be attacking, 
advancing or retreating, and in which direction; how the attacking rulers would triumph or how 
they would be defeated, etc.; and so while others seek to live the Holy Life by wasting it as they 
engage in wrong livelihood and such useless ways, the Bhikkhu utterly and completely refuses to 
do so, abstaining from such inferior and debased practices entirely. 
 
“This also, is an aspect of his growth and development in virtue.

[page 11]
3.4 “Now, Poṭṭhapāda, while other recluses and brahmins, living through the generosity of the 
faithful who trust in them, obtain their livelihood through wrong means, such as by making 
predictions and forecasting various natural events, as in when the next solar or lunar eclipse is 
going to take place, or other transitions having to do with the sun or the moon, or both combined; 
making predictions about celestial phenomena and what those things mean; also, explaining 
when the next meteor showers will take place; the darkening of the sky; when or why some 
clouds or thunderstorms would be happening or not; when or why earthquakes would be taking 
place; forecasting the position of the sun or the moon; their shape, color or impact on other 
phenomena, etc.; and so while others seek to live the Holy Life by wasting it as they engage in 
wrong livelihood and such useless ways, the Bhikkhu utterly and completely refuses to do so, 
abstaining from such inferior and debased practices entirely. 
 
“This also, is an aspect of his growth and development in virtue. 
 
3.5 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, obtain their livelihood through wrong means, such as by making 
predictions and forecasting various things, as in telling when the next abundant rainfall would 
take place, or whether there will be a drought; predicting whether there will be famine or 
drought; whether wars or dangers are on their way to be faced by the public; whether there will 
be disease and hardship; also, engaging in accounting work or measuring and calculating things; 
or composing chants or poetry, as a way of making a living or gaining profits; and so while 
others seek to live the Holy Life by wasting it as they engage in wrong livelihood and such 
useless ways, the Bhikkhu utterly and completely refuses to do so, abstaining from such inferior 
and debased practices entirely. 
“This also, is an aspect of his growth and development in virtue. 
3.6 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, obtain their livelihood through wrong means, such as by making 
predictions and forecasting various events in people’s lives, as in calculating what date, time, or 
place would be most auspicious for significant activities for individuals and their families, such 
as designating the best time for wedding or marriage ceremonies, or divorces, or for purchasing 
property, or borrowing money or investing in financial endeavors; similarly, making charms or 
protective amulets or writing, engraving, tattooing special spells to make one attractive or 
desirable, or immune to dangers, as well as prosperous and successful; or helping couples be 
parents by helping the woman get pregnant, or for protecting pregnant women from having 
miscarriages, or inducing abortion; chanting or reciting or writing spells on individuals’ body 
parts to bring about a certain desirable effect, as in cases of paralysis, blindness, stuttering or 
inability to speak, or making the person lose control over their limbs, making them incapacitated, 
or one to go blind, mute, or deaf; also, playing the role of an oracle, providing answers to 
questions while looking into a body of water, a mirror, a young boy’s or girl’s finger nails or 
inducing the children to become mediums to give him the answers he seeks; becoming a medium 
himself by going into a trance, invoking spirits; or worshipping some Devas or Mahā Brahmā to 
get good fortune for himself or others; and so while others seek to live the Holy Life by wasting 
it as they engage in wrong livelihood and such useless ways, the Bhikkhu utterly and completely 
refuses to do so, abstaining from such inferior and debased practices entirely.

[page 12]
“This also, is an aspect of his growth and development in virtue. 
3.7 “Now, Poṭṭhapāda, while other recluses and brahmins, who live through the generosity of the 
faithful who trust in them, obtain their livelihood through wrong means, such as by concocting 
various protective chants or substances, writings, potions, etc., to induce certain desired 
outcomes, whether to promote healing for someone or to harm them, or even to kill them; and 
thus they engage in showing people how to bless or protect a house from unwanted energies; 
how to overcome impotence or enhance virility; engaging in the consecration of sites prior to 
construction, showing people how to conduct ceremonial bathing, or how to ritualistically wash 
the mouth; conducting fire rituals; engaging in the preparation of medicinal potions, as in 
diuretics, laxatives, purgatives, etc., or preparing eye or ear drops, or various treatments with oils 
to be taken internally through the mouth, the eyes, ears, or nose, or applied topically, or the 
application of balms and other mixtures, topically or by rubbing them onto the joints, limbs, or 
the skin; and so while others seek to live the Holy Life by wasting it as they engage in wrong 
livelihood and such useless ways, the Bhikkhu utterly and completely refuses to do so, abstaining 
from such inferior and debased practices entirely. 
 
“This also, is an aspect of his growth and development in virtue. 
 
“So, you see, Poṭṭhapāda, when the Bhikkhu is well-developed and matured in his virtue, by 
living with responsibility as per the wholesome principles of The Dhamma Itself, then no danger 
could befall him, simply because he has protected himself from all sides, with his restraint, 
through intentionally living a virtuous life. 
 
“In this manner, just like a head-anointed Khattiya warrior king who, having defeated all his 
enemies from all sides of his kingdom, fears no enemies, nor finds any danger to be threatening 
him from any of the regions within his dominion; similarly, Poṭṭhapāda, when the Bhikkhu is 
well-developed and matured in his virtue, by living with responsibility as per the wholesome 
principles of The Dhamma Itself, then no danger could befall him, simply because he has 
protected himself from all sides, with his restraint through intentionally living a virtuous life. 
 
“Now, because of possessing this aggregate of virtue, being thus endowed with this virtuous 
behavior of the Noble Ones, he lives happily, experiencing within him the unmistakable sense of 
blameless joy. 
 
“Thus, Poṭṭhapāda, such a Bhikkhu is declared to be well-developed and matured in his virtue, 
for living with responsibility as per the wholesome principles of The Dhamma Itself.

[page 13]
B. Mental Cultivation (Bhāvanā - Samādhi) 
 
1. Restraint of the Sense Doors (Saṁvara) 
 
“And how, Poṭṭhapāda, does such a Bhikkhu grow and become fully developed through 
his mental cultivation, by sense restraint?  
 
“Here, Poṭṭhapāda, on seeing a form with the eye, such a Bhikkhu does not allow himself to be 
taken by or absorbed into its features and details. For, he knows quite well that if he were to 
abide with an otherwise uncontrolled eye faculty, unwholesome states would start to leak in, 
whereby he might very well fall victim to longing, covetousness, and dejection that would 
dominate his thoughts. Thus, he guards and practices restraint of the eye faculty. 
 
“Similarly, on hearing a sound with the ear, the Bhikkhu does not allow himself to be taken by or 
absorbed into its features and details. For, he knows quite well that if he were to abide with an 
otherwise uncontrolled ear faculty, unwholesome states would start to leak in, whereby he might 
very well fall victim to longing, covetousness, and dejection that would dominate his thoughts. 
Thus, he guards and practices restraint of the ear faculty. 
 
“Similarly, on smelling an odor with the nose, the Bhikkhu does not allow himself to be taken by 
or absorbed into its features and details. For, he knows quite well that if he were to abide with an 
otherwise uncontrolled nose faculty, unwholesome states would start to leak in, whereby he 
might very well fall victim to longing, covetousness, and dejection that would dominate his 
thoughts. Thus, he guards and practices restraint of the nose faculty. 
 
“Similarly, on tasting a flavor with the tongue, the Bhikkhu does not allow himself to be taken 
by or absorbed into its features and details. For, he knows quite well that if he were to abide with 
an otherwise uncontrolled tongue faculty, unwholesome states would start to leak in, whereby he 
might very well fall victim to longing, covetousness, and dejection that would dominate his 
thoughts. Thus, he guards and practices restraint of the tongue faculty. 
 
“Similarly, on touching a tactile object with the body, the Bhikkhu does not allow himself to be 
taken by or absorbed into its features and details. For, he knows quite well that if he were to 
abide with an otherwise uncontrolled body faculty, unwholesome states would start to leak in, 
whereby he might very well fall victim to longing, covetousness, and dejection that would 
dominate his thoughts. Thus, he guards and practices restraint of the body faculty. 
 
“Similarly, on knowing a thought with the mind, the Bhikkhu does not allow himself to be taken 
by or absorbed into its features and details. For, he knows quite well that if he were to abide with 
an otherwise uncontrolled mind faculty, unwholesome states would start to leak in, whereby he 
might very well fall victim to longing, covetousness, and dejection that would dominate his 
thoughts. Thus, he guards and practices restraint of the mind faculty. 
“By possessing complete restraint over his mental faculties, such a Bhikkhu is not perturbed 
when touched by a displeasing negative experience.

[page 14]
“Therefore, being thus endowed with this level of restraint over his sense doors, he lives happily, 
experiencing within him the unmistakable sense of blameless joy. 
 
2. Maintaining Mindfulness (Sati) & Full Awareness 
(Sampajaññā) 
“Whether approaching or going away, in looking forward, backward, and about, he 
remains mindful, clearly comprehending the experience of it, with full awareness. Also, when 
bending and stretching his limbs, or in wearing his outer robes or taking the bowl with him, he 
remains mindful, clearly comprehending the experience of it, with full awareness. When eating 
his meal, drinking, and tasting, he remains mindful, moving and behaving with full awareness, 
clearly comprehending the whole experience. Similarly, when urinating and defecating, he 
remains mindful, moving and behaving with full awareness, clearly comprehending the entire 
experience, whether he is walking, standing, sitting, or lying down to rest, or while waking up, 
speaking, or while being silent. 
“This, Poṭṭhapāda, is how such a Bhikkhu lives by maintaining mindfulness and full awareness. 
“And how, Poṭṭhapāda, does such a Bhikkhu live with contentment wherever and 
whatever situation he may find himself in?  
“Poṭṭhapāda, wherever he may be, living fully contented and satisfied with the robes for his body 
and the morsels of food he obtains for his stomach, the Bhikkhu goes with all that he has. Thus, 
much like a bird that flies freely with only the feathers on its back, in the same way, contented 
and satisfied with the robes for the body and morsels of food for the stomach, wherever he goes, 
the Bhikkhu goes with all his things.  
“In this manner, Poṭṭhapāda, such a Bhikkhu lives with contentment wherever he goes and 
whatever situation he may find himself in. 
“By possessing these virtues also of the Noble Ones, the Bhikkhu experiences the internal 
happiness that is blameless. 
 
3. Working with the Obstacles/Hindrances (Nīvaraṇa) 
“Now, being endowed with this virtuous behavior of the Noble Ones through complete 
restraint over his mental faculties, along with mindfulness and clear comprehension, with full 
awareness, that are distinctive of the Noble Ones, he looks for and then abides in a secluded 
dwelling: a forest, the root of a tree, a mountain grotto, a cemetery, a jungle, an open space or a 
heap of straw.

[page 15]
“Then, having found himself a quiet area to practice in the forest, or by the visible roots of trees, 
or in an empty room, by folding his legs in a comfortable position and keeping the body straight, 
he establishes mindfulness in front of him.  
“Thus, the Bhikkhu trains and lives by actively dropping passion, lust, and greed from his heart, 
as he purifies it from the stains of coveting. He trains and lives by actively dropping anger from 
his heart, as he purifies it from the stains of hatred. He trains and lives by actively dropping 
delusion from his heart, as he purifies it from the stains of delusion.  
“He develops compassion towards all living beings, as he purifies his heart from any hatred or 
ill-will. With mindfulness and clearly comprehending his experience, he actively pushes through 
both drowsiness and procrastination, as he abides with the perception of light, cleansing his mind 
from drowsiness and procrastination. He thus calmly stabilizes the agitated mind, while carefully 
moving beyond both restlessness and worry, as he abides with a heart that is now internally 
appeased and contented. Finally, by actively removing skeptical doubt, he lives while putting an 
end to all doubts and perplexity he once had about the wholesome behaviors that should be 
developed and the unwholesome behaviors that should be abandoned. 
 
 
 
4. Similes for the Obstacles/Hindrances (Nīvaraṇa) 
 
a. “Now, Poṭṭhapāda, imagine there was a man who goes and takes out a loan, borrowing 
money with the intention to invest in his business. As a result, his business does become 
successful and he prospers and earns much more than he did before, whereby he pays off all his 
debts. With his financial status now stable and lucrative, he is able to have a wife and start a 
family.  
 
“Then, this man begins reflecting: 
 
‘Previously, I was miserable and worried ceaselessly about my financial status. But then, I went 
and took out a loan by borrowing money which I invested into my business. Now, seeing that I 
have prospered and gained so much wealth from this venture, I have already repaid all my debts 
and gave back whatever money I borrowed from others, to the point that I can finally get 
married, now that I have enough funds to maintain a wife and have a family of my own!’ 
 
“As result of this, the man becomes quite happy and relieved, experiencing much joy. 
 
b. “Furthermore, Poṭṭhapāda, let us suppose that this man becomes sick and has to face 
much physical pain, and he can no longer function as before, due to this illness. Then, as time 
passes, he gets better and fully recovers from his ailments, whereby he regains all his physical 
energy and is able to use his healthy body, yet again. 
 
“Then, this man begins reflecting:

[page 16]
‘Previously, I fell terribly sick and had to face much physical pain, where I could no longer 
function as I used to. But now I have fully recovered, and I can enjoy eating my meals yet again, 
having regained all my strength!’ 
 
“As a result of this, the man becomes quite happy and relieved, experiencing much joy. 
c. “Furthermore, Poṭṭhapāda, let us suppose that this man was taken to prison, where he is 
kept bound up and in shackles. However, after some time, he is released, whereby he regains his 
freedom, yet again, feeling safe and no longer in fear or captivity. 
 
“Then, this man begins reflecting: 
 
‘Previously, I was taken to prison, where I was kept bound up and in shackles. But now, I have 
regained my freedom, and I feel safe again, no longer in fear or captivity!’ 
 
“As a result of this, the man becomes quite happy and relieved, experiencing much joy. 
 
d. “Furthermore, Poṭṭhapāda, let us suppose that this man was taken as a slave; no longer 
a free man, instead he lives being seen as nothing more than another’s property, completely 
subject to their will. But, after some time, he is released from slavery, whereby he gains back his 
cherished freedom and is no longer a slave, nor living or being seen as someone else’s property; 
no longer subject to another’s will. 
 
“Then, this man begins reflecting: 
 
‘Previously, I was taken as a slave, where I no longer was a free man, but instead, I lived while 
being seen as nothing more than another’s property, completely subject to their will. But now, I 
have gained back my freedom, and no longer am a slave, nor am I being seen as someone else’s 
property, no longer subject to others’ will!’ 
 
“As result of this, the man becomes quite happy and relieved, experiencing much joy. 
 
e. “Also, Poṭṭhapāda, let us suppose that a merchant was traveling on a journey in a 
caravan, carrying with him large amounts of gold coins and various other valuable goods, while 
having to cross a wide and desolate stretch of wilderness for some extended period of time. 
Then, once having crossed through it, as he emerges out from that wide and desolate stretch of 
wilderness area, he is finally relieved and relaxed, whereby his worries leave him, seeing that he 
has returned back to civilization, where he feels the comfort of safety, without having lost his 
wealth or his valuable goods.  
 
“Then, this merchant begins reflecting: 
 
‘Earlier, while I was crossing that wide and desolate stretch of wilderness area with all my 
wealth and various other valuable goods, I was worried and in fear of danger. But now, having 
already crossed it, I have emerged from the wilderness! I’m finally relieved and relaxed, because 
I no longer have any worries, seeing that I’ve returned back to civilization, hence I feel safe 
again, not having lost my wealth or my valuable goods!

[page 17]
“As result of this, the man becomes quite happy and relieved, experiencing much joy. 
 
“Now, in the same manner, Poṭṭhapāda, so long as these five obstacles are still not abandoned 
and relinquished in him, that Bhikkhu will continue to look upon them as being no less than a 
debt or loan that he has to pay; a terrible sickness he must overcome; a prison sentence he has to 
struggle through; a slavery he must endure and break free from; and an arduously dangerous 
journey through a desolate stretch of wilderness that he must cross and push himself through! 
 
“And when he does indeed let go and abandon these five obstacles or hindrances to his mental 
cultivation, then he regards them as successfully paying back a heavy loan; gaining of one’s 
health; release from prison; attaining freedom from slavery; and finally tasting the safety of 
security. 
 
 
“When the mind is uplifted with joy, 
the body experiences happiness. 
With the tranquilizing of the body, 
there is delight everywhere. 
With the Citta/Heart feeling such comfort, 
And the mind thus composed and controlled, Dhamma arises in the mind. 
With the mind thus controlled, one sees and understands how things really are.” 
 
 
 
5. The Jhānas 
 
a. “Here, Poṭṭhapāda, while living secluded and removed from sensual desires and 
unwholesome thoughts, the Bhikkhu enters upon and remains in the first jhāna, which is 
accompanied by thinking and pondering, along with joy and pleasure that arise from such 
seclusion.   
“Further, whatever lingering sensual desires he may have had or perceived in the past, at this 
point, however, they simply drop away and cease, with only joy and that state of refined 
happiness remaining in him. Thus, he becomes fully percipient of the factual and unmistakable 
spiritual joy, as well as the refined pleasure and happiness, which come forth from secluding and 
training himself in this manner. 
“So, you see, Poṭṭhapāda,” continued explaining The Blessed One, “it is through training that 
some perceptions arise, and through training also, that some perceptions cease to be. 
b. “Next, Poṭṭhapāda, through the disappearance of both thinking and pondering, he 
enters upon and remains in the second jhāna, which has self-confidence and singleness of mind, 
that take place in the absence of thinking and pondering, with joy and pleasure that are the result 
of his deepening samādhi, his collectedness of mind.

[page 18]
“Now, his earlier perception of spiritual joy and the refined state of pleasure that arose from 
seclusion ends and ceases, at which point, however, he becomes percipient of an even finer and 
subtle level of joy and pleasure, that is now the result of his deepening samādhi. Thus, he 
becomes fully percipient of an even finer state of unmistakable spiritual joy, with pleasure and 
happiness, but which come forth from his collectedness of mind, as he continues to train himself 
in this manner. 
 
“Here again, Poṭṭhapāda,” continued explaining The Blessed One, “it is through training that 
some perceptions arise, and through training also that some perceptions cease to be. 
 
 
c. “Next, Poṭṭhapāda, with the detachment from and the fading away of joy itself, the 
Bhikkhu remains in the comfort of equanimity, while being mindful and fully aware, with 
pristine clarity, experiencing pleasure and happiness within the body, as he enters upon and 
remains in the third jhāna, about which the Noble Ones declare:  
‘It is such a one indeed, who is serenely mindful; abiding in happiness; with an ever-present 
sense of equanimity.’  
“Now, here too, Poṭṭhapāda, his perception of the refined spiritual joy and state of pleasure that 
arose from his deepening samādhi also ends and ceases, but now he becomes percipient of the 
unmistakable state of equanimity. Thus, he becomes fully percipient of the unmistakably present 
state of equanimity, as he continues to train himself in this manner. 
“So, you see, Poṭṭhapāda,” continued explaining The Blessed One, “it is through training that 
some perceptions arise, and through training also that some perceptions cease to be. 
 
d. “Afterwards, by giving up both pleasure and pain, and having already gone beyond joy 
and anguish, he remains in the continuous state of purifying mindfulness, with an ever-present 
sense of equanimity, as he enters upon and abides in the fourth jhāna, while experiencing neither 
pleasure nor pain, having now gone beyond both of them. 
“Here, also, Poṭṭhapāda, his earlier perception of equanimity in its preliminary stage and grosser 
aspect also ceases, while, at the same time he becomes percipient of an even more stable and 
balanced state of equanimity, a state where he is no longer touched by either pleasure or pain. 
Thus, he becomes fully percipient of the undeniable and directly experienced state of deeply 
balanced equanimity, as he continues to train himself in this manner. 
“So, you see, Poṭṭhapāda,” continued explaining The Blessed One, “it is through training that 
some perceptions arise, and through training also that some perceptions cease to be. 
 
e. “Next, having completely transcended and gone beyond the confines of the physical 
world and of tangibility, along with the disappearance of perceptions dealing with sensory 
reflexive contact, and no longer paying any attention to the multiplicity of unending perceptions,

[page 19]
and instead remaining fully aware of how ‘space is infinitely boundless,’ the Bhikkhu enters 
upon and abides in the dimension of ‘Boundless Infinity of Space.’ 
“Again, Poṭṭhapāda, as was the case before, here too, his earlier perception of the very refined 
and unmistakable experience of neither pleasure nor pain ceases, of which he was thus far 
percipient, as it is substituted by the perception of a more subtle but factual experience of the 
dimension of boundless infinity of space. Thus, he becomes fully percipient of the new and 
unmistakable experience of boundless infinity of space, while he continues to train himself in 
this manner. 
“So, you see, Poṭṭhapāda,” continued explaining The Blessed One, “it is through training that 
some perceptions arise, and through training also that some perceptions cease to be. 
 
f. “Next, having completely transcended and gone beyond the perception of space being 
infinitely boundless, and by experiencing and being fully aware of how ‘consciousness is 
infinitely boundless,’ the Bhikkhu enters upon and abides in the dimension of ‘Boundless Infinity 
of Consciousness.’ 
“Here, Poṭṭhapāda, the Bhikkhu transcends his previous perception of the very refined state of 
boundless infinity of space, as he enters into the perception of the boundless infinity of 
consciousness. Thus, he now becomes fully percipient of the newly unmistakable experience of 
boundless infinity of consciousness, as he continues to train himself in this manner. 
“So, you see, Poṭṭhapāda,” continued explaining The Blessed One, “it is through training that 
some perceptions arise, and through training also that some perceptions cease to be. 
 
g. “Furthermore, Poṭṭhapāda, having completely transcended and gone beyond the 
perception of consciousness being infinitely boundless, and by experiencing and being fully 
aware of how ‘now, there is only nothingness,’ the Bhikkhu enters upon and abides in the 
dimension of ‘Nothingness.’  
“Here as well, the Bhikkhu goes beyond his previous perception of the very refined state of 
boundless infinity of consciousness, as he enters the perception of ‘nothingness.’ Thus, he now 
becomes fully percipient of the direct and undeniably ever-present experience of nothingness, 
while he continues to train himself in this manner. 
 
“So, you see, Poṭṭhapāda,” continued explaining The Blessed One, “it is through training that 
some perceptions arise, and through training also that some perceptions cease to be.

[page 20]
6. Cessation (Nirodha) 
 
  
“Poṭṭhapāda, when a Bhikkhu in this Dispensation practices, while staying fully aware of 
his own perception (sakasaññī), he can then pass from one layer of perception to another, until 
he gradually touches the peak of perception (saññagga), that is the dimension of Nothingness.  
 
“Now, as he stands there at the very peak of perception, it occurs to him:  
 
‘To keep making or having intentions is truly wrong for me! 
It is so much better for me to just stop intending, altogether!’ 
 
“So, he proceeds to weigh in the benefits and losses of doing so, while reflecting thus:  
 
‘If I keep making or having intentions ceaselessly, always preparing these generative causes 
(abhisaṁkharoti), then these perpetually growing perceptions would simply not come to a full 
stop and cease, and instead more new perceptions would arise or try to replace them.’ 
 
“In this manner, he makes a strong determination, whereby he neither goes on making nor 
having intentions, or engaging in the preparation of newer generative causes, and as a result, 
those various perceptions come to a full stop and just cease, and no further or grosser perceptions 
arise to replace them.  
 
“Thus, such a Bhikkhu touches cessation itself (So nirodhaṁ phusati).  
 
“This, therefore, Poṭṭhapāda, is how the attainment to the gradual cessation of higher levels of 
perception really takes place, with full awareness.  
 
“Now, what do you think, Poṭṭhapāda? 
 
“Have you ever come across a teaching such as this, where specific instructions are provided, 
guiding a person and in a methodical manner, to attain to the cessation of progressively higher 
levels of perception, one after the other, and with full awareness?” 
 
“No, Bhante!” replied Poṭṭhapāda. 
 
“In fact, what I have understood thus far from The Blessed One’s statements is this: 
 
‘Every so often, while being presently and fully aware of his own perception (sakasaññī), a 
Bhikkhu can then pass from one layer of perception to another, until he gradually touches the 
peak of perception (saññagga), that is the dimension of Nothingness.  
 
“Now, as he stands there at the very peak of perception, it occurs to him:

[page 21]
‘To keep making or having intentions is truly wrong for me! 
It is so much better for me to just stop intending, altogether!’ 
 
“So, he proceeds to weigh in the benefits and losses of doing so, while reflecting thus:  
 
‘If I keep making or having intentions ceaselessly, always preparing these generative causes 
(abhisaṁkharoti), then these perpetually growing perceptions would simply not come to a full 
stop and cease, and instead more new perceptions would arise or try to replace them.’ 
 
“In this manner, he makes a strong determination, whereby he neither goes on making nor 
having intentions, or engaging in the preparation of newer generative causes, and as a result, 
those various perceptions come to a full stop and just cease, and no further or grosser perceptions 
arise to replace them. 
 
“Thus, such a Bhikkhu touches cessation itself (So nirodhaṁ phusati).  
 
“This, therefore, is how the attainment to the gradual cessation of higher levels of perception 
really takes place, with full awareness. Is this correct, Bhante?” 
 
“Yes, Poṭṭhapāda. That is correct.” 
 
Then, the ascetic Poṭṭhapāda proceeded to ask further questions from The Blessed One, as he 
spoke: 
 
“But Bhante, does The Blessed One instruct while revealing only one peak of perception 
(saññagga), or does he make known several peaks of perception?”  
 
“Poṭṭhapāda, I instruct while revealing one peak of perception (saññagga), as well as teaching 
several peaks of perception.” 
 
Then, Poṭṭhapāda asked a further question: 
 
“But how is it, Bhante, that The Blessed One instructs while revealing one peak of perception, 
while also teaching several peaks of perception?” 
 
The Blessed One then said: 
 
“In whichever way one may have come to touch cessation, while applying oneself, I point out a 
peak of perception specific to that.  
 
“Therefore, Poṭṭhapāda, it is in that sense, that while instructing I point out one peak of 
perception, as well as several peaks of perception; that is, given the capacity and various 
methods by which individuals come to touch cessation.”

[page 22]
“And which one is it that arises first, Bhante; that is, should perception already be there, while 
knowledge comes in only afterwards?  
 
“Or is it the opposite, where knowledge must have arisen first, in order for perception to take 
place? Or is it that they both arise together, simultaneously?” 
 
“Poṭṭhapāda, perception arises first, while knowledge comes in only afterwards. Thus, perception 
is the very substrate and ground upon which knowledge rests. 
 
“Thus, the Bhikkhu comes to understand for himself: 
 
‘Knowledge has arisen in me, due to there being the sufficient condition necessary for it! 
 
“It is in this manner, Poṭṭhapāda, that one properly understands how perception arises first, while 
knowledge comes in only afterwards. Thus, perception is the very substrate and ground upon 
which knowledge rests.” 
 
 
C. Perception and the “self” (Saññāattakathā) 
 
 
Then, Poṭṭhapāda went on to ask yet another question: 
 
“How about the ‘self,’ Bhante?  
 
“Is perception the same as the self, found within the person? Or is perception one thing and the 
self of a person totally another, having nothing to do with each other?” 
 
“What exactly do you mean by ‘self,’ Poṭṭhapāda?” 
 
“I mean the substantial essence within the person, Bhante; the one that has gross form and is 
made up of the four great primaries, that is sustained by consuming mouthfuls of food; basically, 
this human body, as it is.” 
 
“In that case, Poṭṭhapāda, given what this thing called ‘a self’ represents for you, then perception 
is one thing and the ‘self’ something else, entirely. 
 
“Here, Poṭṭhapāda, you may understand perception the way I teach and declare it, in this way: so 
long as there is that attachment to the belief that there is some kind of a substantial essence 
within a person; a gross form that is made up of the four great primaries, and sustained by 
consuming mouthfuls of food, then some perceptions will continue to arise, while some other 
perceptions will continue to cease. 
 
“Thus, you may understand my statement that perception is one thing and the ‘self’ something 
else, entirely.”

[page 23]
Then, Poṭṭhapāda went on to say: 
 
“What I meant to say, Bhante, is that the ‘self’ is in fact mind-made, complete with all its major 
and minor limbs and attributes, not lacking in any of its important faculties and senses.” 
 
“Poṭṭhapāda, even if the ‘self’ you speak of is of that description, still, perception will remain as 
one thing, and ‘self’ as something entirely different.  
 
“Here, Poṭṭhapāda, you may further try to understand perception the way I teach and declare it, 
in this way: so long as there is that attachment to the belief that there is some kind of a mind-
made self, complete with all its major and minor limbs and attributes, not lacking in any of its 
important faculties and senses, then again, there will inevitably be some perceptions that 
continue to arise, while some other perceptions continue to cease. 
 
“Thus, you may understand my statement that perception is one thing and the ‘self’ something 
else, entirely.” 
 
Then, Poṭṭhapāda replied by saying: 
 
“But Bhante, what I meant to say is that the ‘self’ is without form, utterly formless and purely 
made up of perception.” 
 
“Poṭṭhapāda, even if the ‘self’ you speak of is formless, still, perception will remain as one thing, 
and ‘self’ as something entirely different.  
 
“Here, you may further try to understand perception the way I teach and declare it, in this way: 
so long as there is that attachment to the belief that there is some kind of a ‘self’ without a form; 
utterly formless and purely made up of perception, then again, there will inevitably be some 
perceptions that continue to arise, while other perceptions continue to cease. 
 
“Thus, you may understand my statement that perception is one thing and the ‘self’ something 
else, entirely.” 
 
Then, Poṭṭhapāda asked The Blessed One this question: 
 
“In that case, Bhante, would you say that it is possible for me to come to understand how 
perception is one thing and the ‘self,’ something else, entirely?” 
 
“Poṭṭhapāda, it is not possible for you to understand how perception is one thing and the ‘self’ 
something else, entirely, so long as you continue to subscribe to a different view altogether, 
possessing different convictions, with different predilections, practicing different teachings, and 
under other teachers whose belief and doctrine are quite different from what I instruct to my 
disciples.”

[page 24]
1. The Ten Undeclared/Undetermined Points (Avyākata) 
 
When this was said, Poṭṭhapāda then proceeded to ask a series of other questions: 
 
“In that case, Bhante, seeing that it is not possible for me to understand how perception is one 
thing and the ‘self’ something else, entirely; that is, so long as I continue to subscribe to a 
different view altogether, possessing different convictions, with different predilections, 
practicing different teachings, and under other teachers whose belief and doctrine are quite 
different than what The Blessed One instructs to His disciples, then,  
a. “I would like to know whether you declare existence to be eternal? Therefore, do you state 
categorically that existence is eternal, declaring this as the truth, whereby all other views are 
absolutely wrong?” 
“Poṭṭhapāda, I neither claim that ‘existence is eternal,’ nor do I categorically declare that as the 
truth, whereby all other views declaring otherwise would be absolutely wrong. Therefore, that 
question itself I have left aside, as unexplained and thus undeclared.” 
b. “Well, how about declaring existence not to be eternal? Therefore, do you state categorically 
that existence is not eternal, declaring this as the truth, whereby all other views are absolutely 
wrong?” 
“Poṭṭhapāda, I do not claim that ‘existence is not eternal,’ nor do I categorically declare that as 
the truth, whereby all other views stating otherwise would be absolutely wrong. Therefore, that 
question itself I have left aside, as unexplained and thus undeclared.” 
c. “In that case, Bhante, do you declare that existence is in fact limited and not boundless? In 
other words, do you state categorically that existence is in fact limited and not boundless, 
declaring this as the truth, whereby all other views stating otherwise would be absolutely 
wrong?” 
“Poṭṭhapāda, I do not claim that ‘existence is in fact limited and not boundless,’ nor do I 
categorically declare that as the truth, whereby all other views that state otherwise would be 
absolutely wrong. Therefore, that question itself I have left aside, as unexplained and thus 
undeclared.” 
d. “Well, Bhante, do you declare that existence is in fact boundlessly eternal? In other words, do 
you state categorically that existence is in fact limited and not boundless, declaring this as the 
truth, whereby all other views that state otherwise would be absolutely wrong?” 
“Poṭṭhapāda, I do not claim that ‘existence is in fact boundlessly eternal,’ nor do I categorically 
declare that as the truth, whereby all other views that state otherwise would be absolutely wrong. 
Therefore, that question itself I have left aside, as unexplained and thus undeclared.”

[page 25]
e. “How about this, Bhante, do you declare the soul and the body as being one and the same? In 
other words, do you state categorically that the soul and the body are undifferentiated and thus 
inseparably one and the same, declaring this as the truth, whereby all other views stating 
otherwise would be absolutely wrong?” 
“Poṭṭhapāda, I do not claim that ‘the soul and the body are one and the same,’ nor do I 
categorically declare that as the truth, whereby all other views that state otherwise would be 
absolutely wrong. Therefore, that question itself I have left aside, as unexplained and thus 
undeclared.” 
f. “In that case, Bhante, do you declare the soul as being one thing, and the body as another? In 
other words, do you state categorically that the soul and the body are completely different, and 
thus separate from one another, declaring this as the truth, whereby all other views stating 
otherwise would be absolutely wrong?” 
“Poṭṭhapāda, I do not claim that ‘the soul is one thing, and the body another,’ nor do I 
categorically declare that as the truth, whereby all other views that state otherwise would be 
absolutely wrong. Therefore, that question itself I have left aside, as unexplained and thus 
undeclared.” 
g. “Then, Bhante, do you declare that The Tathāgata lives on after death? In other words, do you 
state categorically that The Tathāgata exists and lives on after death, declaring this as the truth, 
whereby all other views stating otherwise would be absolutely wrong?” 
“Poṭṭhapāda, I do not claim that ‘The Tathāgata lives on after death,’ nor do I categorically 
declare that as the truth, whereby all other views that state otherwise would be absolutely wrong. 
Therefore, that question itself I have left aside, as unexplained and thus undeclared.” 
h. “Then, Bhante, do you declare that The Tathāgata does not live on after death? In other words, 
do you state categorically that The Tathāgata neither exists nor lives on after death, declaring this 
as the truth, whereby all other views stating otherwise would be absolutely wrong?” 
“Poṭṭhapāda, I do not claim that ‘The Tathāgata does not live on after death,’ nor do I 
categorically declare that as the truth, whereby all other views that state otherwise would be 
absolutely wrong. Therefore, that question itself I have left aside, as unexplained and thus 
undeclared.” 
i. “Then, Bhante, do you declare that The Tathāgata both lives and does not live on after death? 
In other words, do you state categorically that The Tathāgata both exists and does not exist after 
death, declaring this as the truth, whereby all other views stating otherwise would be absolutely 
wrong?” 
“Poṭṭhapāda, I do not claim that ‘The Tathāgata both lives and does not live on after death,’ nor 
do I categorically declare that as the truth, whereby all other views that state otherwise would be 
absolutely wrong. Therefore, that question itself I have left aside, as unexplained and thus 
undeclared.”

[page 26]
j. “Then, Bhante, do you declare that The Tathāgata neither lives nor does not live on after 
death? In other words, do you state categorically that The Tathāgata neither exists nor does not 
exist after death, declaring this as the truth, whereby all other views stating otherwise would be 
absolutely wrong?” 
“Poṭṭhapāda, I do not claim that ‘The Tathāgata neither lives nor does not live on after death,’ 
nor do I categorically declare that as the truth, whereby all other views that state otherwise would 
be absolutely wrong. Therefore, that question itself I have left aside, as unexplained and thus 
undeclared.” 
When this was said, Poṭṭhapāda, again asked The Blessed One: 
“But Bhante, why has The Blessed One not declare these questions and instead chose to leave 
them aside, unanswered?” 
“The reason for that, Poṭṭhapāda, is that none of these are truly helpful, beneficial, or even 
relevant to be living the spiritual life, because they do not address the goal of the Holy Life, nor 
fundamentally related. Therefore, none of those ten questions connected in any way to The 
Dhamma. And why is that? 
“It is because, Poṭṭhapāda, none of those questions lead to disenchantment, to dispassion and to 
the certain fading away of the defilements in one’s heart, therefore, none of them lead to 
cessation, to the complete ending of agitation and the attainment of inner peace, to direct and 
unmistakable knowledge and higher understanding, to Full Awakening, to Nibbāna Supreme!” 
“If that is so, Bhante, then what has The Blessed One declared? What does The Blessed One 
assert and explain, categorically?” 
“Poṭṭhapāda, I have explained and do declare categorically these four: 
1. “‘This is suffering,’ is what I have categorically declared and do explain. 
2. ‘This is the cause and arising of suffering,’ is what I have categorically declared and do 
explain. 
3. ‘This is the ending of suffering,’ is what I have categorically declared and do explain. 
4. ‘This is the Path that leads to the ending and cessation of suffering,’ is what I have 
categorically declared and do explain.” 
“And why, Bhante, may I ask, has The Blessed One declared these points categorically?” 
“They have been declared, Poṭṭhapāda, because they unmistakably lead to disenchantment, to 
dispassion and to the certain fading away of the defilements in one’s heart.  Therefore, they lead 
to cessation, to the complete ending of agitation and the attainment of inner peace, to direct and 
unmistakable knowledge and higher understanding, to Full Awakening, to Nibbāna Supreme!  
“That, Poṭṭhapāda, is therefore the reason why I have declared them categorically.”

[page 27]
“So You have declared, O Blessed One! So You have declared, indeed, O Well-gone One! 
“Bhante, if You have other matters to attend to, then, please do not feel compelled to stay here 
with us further. May The Blessed One do whatever He sees fit.” 
And The Blessed One arose from His seat and left the debating hall. 
 
2. The Disgruntled Wandering Ascetics Criticize Poṭṭhapāda 
 
Right after The Blessed One had left, being upset at Poṭṭhapāda, the wandering ascetics 
began barraging him with insults as they harshly criticized him. Thus, from all sides they began 
shouting their angry remarks while surrounding Poṭṭhapāda, and verbally abusing him thus: 
“This Poṭṭhapāda surely seems to approve of all that the Recluse Gautama stated! In fact, 
whatever Gautama was saying, you kept agreeing with and rejoicing in hearing, while saying:  
‘So You have declared, O Blessed One! So You have declared, indeed, O Well-gone One!’ 
“Don’t you realize that none of the Ten Questions you asked were answered properly or 
categorically by the Recluse Gautama! 
“He neither declared nor held a clear position that is categorical, as in: 
1. ‘Existence is eternal! This is the truth. Thus, all other views are absolutely wrong’ 
2. ‘Existence is not eternal! This is the truth. Thus, all other views are absolutely wrong’ 
3. ‘Existence is in fact limited and not boundless! This is the truth, and all other views are 
absolutely wrong’ 
4. ‘Existence is boundlessly eternal! This is the truth. Thus, all other views are absolutely 
wrong’ 
5. ‘The soul and the body are one and the same! This is the truth, while all other views are 
absolutely wrong’ 
6. ‘The soul is separate and thus different from the physical body! This is the truth, and all 
other views are absolutely wrong’ 
7. ‘The Tathāgata lives on after death! This is the truth, and all other views are absolutely 
wrong’ 
8. ‘Once dead, The Tathāgata no longer exists! This is the truth, and all other views are 
absolutely wrong’ 
9. ‘The Tathāgata both exists and does not exist after His death! This is the truth, and all 
other views are absolutely wrong’ 
10. ‘The Tathāgata neither exists nor does not exist after His death! This is the truth, and all 
other views are absolutely wrong’” 
But Poṭṭhapāda, in turn, snapped back at them by saying:

[page 28]
“Yes, I also did not see that any of those Ten Questions you asked were answered properly or 
categorically. But surely you could see that the Recluse Gautama does, in fact, lay down a true, 
and from what it sounds, an effective and factual Path of Practice, a statute of The Dhamma, an 
unmistakable and undeniable standard of and for The Dhamma, which no one could argue! 
“Therefore, when the Recluse Gautama is laying down a true, and from what it sounds, an 
effective and factual Path of Practice, a statute of The Dhamma, an unmistakable and undeniable 
standard of and for The Dhamma, then how could I, as a rational and intelligent man, continue to 
speak against it? Or how could I try and disapprove the well-spoken words of the Recluse 
Gautama, attempting to find fault in them, or deny the fact that they are indeed well-spoken?” 
 
3. Citta Hatthisāriputta and Poṭṭhapāda Visit The Blessed One 
 
Then, two or three days later, Citta Hatthisāriputta, the son of the elephant trainer, and the 
wandering ascetic Poṭṭhapāda both came to visit The Blessed One, and after paying their 
respects, the two sat to one side. Once the friendly greetings were over, Poṭṭhapāda addressed 
The Blessed One and began giving a report as to what ensued right after The Blessed One had 
left the debating hall, during the last encounter.  
 
Thus, Poṭṭhapāda spoke by saying: 
“Bhante, the other day, right after The Blessed One had left, the wandering ascetics being 
upset at me, began barraging me with insults as they went on harshly criticizing me. Thus, they 
began shouting their angry remarks, surrounding me from all sides, and verbally abusing me 
thus: 
“This Poṭṭhapāda surely seems to approve of all that the Recluse Gautama stated! In fact, 
whatever Gautama was saying, you kept agreeing with and rejoicing in hearing, while saying:  
‘So You have declared, O Blessed One! So You have declared, indeed, O Well-gone One!’ 
“Don’t you realize that none of the Ten Questions you asked were answered properly or 
categorically by the Recluse Gautama! 
“He neither declared nor held a clear position that is categorical, as in: 
1. ‘Existence is eternal! This is the truth. Thus, all other views are absolutely wrong’ 
2. ‘Existence is not eternal! This is the truth. Thus, all other views are absolutely wrong’ 
3. ‘Existence is in fact limited and not boundless! This is the truth, and all other views are 
absolutely wrong’ 
4. ‘Existence is boundlessly eternal! This is the truth. Thus, all other views are absolutely 
wrong’ 
5. ‘The soul and the body are one and the same! This is the truth, while all other views are 
absolutely wrong’

[page 29]
6. ‘The soul is separate and thus different from the physical body! This is the truth, and all 
other views are absolutely wrong’ 
7. ‘The Tathāgata lives on after death! This is the truth, and all other views are absolutely 
wrong’ 
8. ‘Once dead, The Tathāgata no longer exists! This is the truth, and all other views are 
absolutely wrong’ 
9. ‘The Tathāgata both exists and does not exist after His death! This is the truth, and all 
other views are absolutely wrong’ 
10. ‘The Tathāgata neither exists nor does not exist after His death! This is the truth, and all 
other views are absolutely wrong’” 
“In response, Bhante, I snapped back at them, by saying: 
“Yes, I also did not see that any of those Ten Questions you asked were answered properly or 
categorically. But surely you could see that the Recluse Gautama does, in fact, lay down a true, 
and from what it sounds, an effective and factual Path of Practice, a statute of The Dhamma, an 
unmistakable and undeniable standard of and for The Dhamma, which no one could argue! 
“Therefore, when the Recluse Gautama is laying down a true, and from what it sounds, an 
effective and factual Path of Practice, a statute of The Dhamma, an unmistakable and undeniable 
standard of and for The Dhamma, then how could I, as a rational and intelligent man, continue to 
speak against it? Or how could I try and disapprove the well-spoken words of the Recluse 
Gautama, attempting to find fault in them, or deny the fact that they are indeed well-spoken?” 
 
Then, The Blessed One said: 
 
“Poṭṭhapāda, all those wanderers of other sects are truly blind and lacking vision. Only you had 
the capacity to inquire and see, being eager for still learning and understanding more. Hence, you 
alone have eyes, compared to those blind people, to consider, appreciate and see what I was 
teaching there.  
 
“After all, Poṭṭhapāda, there are Dhammas that I have declared and laid down non-categorically, 
and there are also Dhammas, which I have preached and laid down categorically.  
“And what are the Dhammas (teachings) that I have declared and laid down non-categorically?  
“Whereas other teachers have made emphatic and conclusive statements, such as claiming that: 
1. ‘Existence is eternal! This is the truth. Thus, all other views are absolutely wrong’ 
2. ‘Existence is not eternal! This is the truth. Thus, all other views are absolutely wrong’ 
3. ‘Existence is in fact limited and not boundless! This is the truth, and all other views are 
absolutely wrong’ 
4. ‘Existence is boundlessly eternal! This is the truth. Thus, all other views are absolutely 
wrong’ 
5. ‘The soul and the body are one and the same! This is the truth, while all other views are 
absolutely wrong’ 
6. ‘The soul is separate and thus different from the physical body! This is the truth, and all 
other views are absolutely wrong’

[page 30]
7. ‘The Tathāgata lives on after death! This is the truth, and all other views are absolutely 
wrong’ 
8. ‘Once dead, The Tathāgata no longer exists! This is the truth, and all other views are 
absolutely wrong’ 
9. ‘The Tathāgata both exists and does not exist after His death! This is the truth, and all 
other views are absolutely wrong’ 
10. ‘The Tathāgata neither exists nor does not exist after His death! This is the truth, and all 
other views are absolutely wrong’” 
“I, on the other hand, laid all those questions aside and treated them with non-categorical 
statements, leaving them undeclared.  
“And why is that, Poṭṭhapāda? 
“It is because, Poṭṭhapāda, none of those questions lead to disenchantment, to dispassion and to 
the certain fading away of the defilements in one’s heart. Therefore, none of them lead to 
cessation, to the complete ending of agitation and the attainment of inner peace, to direct and 
unmistakable knowledge and higher understanding, to Full Awakening, to Nibbāna Supreme!”  
“And what, Poṭṭhapāda, are those Dhammas that have I taught and laid down 
categorically? 
“Poṭṭhapāda, I have explained and do declare categorically these four: 
1. ‘This is suffering,’ is what I have categorically declared, and do explain. 
2. ‘This is the cause and arising of suffering,’ is what I have categorically declared, and do 
explain. 
3. ‘This is the ending of suffering,’ is what I have categorically declared, and do explain. 
4. ‘This is the Path that leads to the ending and cessation of suffering,’ is what I have 
categorically declared, and do explain.” 
“And why is it, Poṭṭhapāda, that I have explained and do declare categorically these four? 
“They have been declared, Poṭṭhapāda, because they unmistakably lead to disenchantment, to 
dispassion and to the certain fading away of the defilements in one’s heart. Therefore, they lead 
to cessation, to the complete ending of agitation and the attainment of inner peace, to direct and 
unmistakable knowledge and higher understanding, to Full Awakening, to Nibbāna Supreme! 
“That, Poṭṭhapāda, is therefore the reason why I have declared them categorically.’ 
 
“Poṭṭhapāda, there are some recluses and brahmins who actually believe, declare and entertain 
such a view as this:  
 
‘After death, the self comes to enjoy a complete and an absolutely delightful state of unmixed 
bliss, while remaining healthy, free of any and all disease, and full of vigor, throughout.’   
 
“So, I approach them and ask:

[page 31]
“Is it true that you declare and hold on to such a view as this?”  
 
“They say: ‘yes.’”  
“Then, I ask them: “Have you had the actual experience or live by knowing and seeing a world 
of absolute and exclusively unmixed bliss, through and through?”  
 
“They reply: ‘no.’  
  
“Then, I ask them: “Have you ever, even for a single night or a single day, or even half a night or 
half a day, experienced an absolutely all-blissful self?”  
 
“They say: ‘no.’  
 
“Then, I ask them: “In that case, do you have any first-hand knowledge or experience, whereby 
you could so emphatically declare:  
 
‘This is the path, this is the practice for seeing, with one’s own eyes, that absolutely all-blissful 
and happy world?’  
 
“They respond by saying: ‘no.’  
 
“Then, I ask them further: “Well, have you heard the voices of any Devas reborn in some all-
blissful world who go on saying:  
 
‘Friends, be well-established on the path, be uprightly established on the path for seeing with 
your own eyes a world so delightful and all-blissful, as we on our part, friends, are reborn in an 
all-blissful and delightful world with such a path of practice?’  
 
“And to this they reply and say: ‘no.’  
 
“Now, what do you think, Poṭṭhapāda, if that is their position, then doesn’t it make the 
categorical statements and indemonstrable assertions of those recluses and brahmins utterly 
baseless, exposing how those declarations, in all actuality, lack any credibility or foundation?”  
 
“Absolutely, Bhante! That does in fact make the categorical statements and assertions of those 
recluses and brahmins utterly baseless, exposing how those declarations, in all actuality, lack any 
credibility or foundation, indeed.” 
 
- Simile of the “Non-existent Woman” 
“Imagine, Poṭṭhapāda, that there was a man who kept saying and declaring to the world: 
‘I am in love with the most beautiful and exquisitely stunning woman in the world! I only want to 
be with her! I desire no other woman, but her!’

[page 32]
“Then, those people around him would begin to ask: 
 
‘Good man, do you know which clan or family she is from? 
 
“He responds by saying: ‘I do not know.” 
 
“Then they ask: ‘Well, do you know her name?’ 
 
“Again, he responds and says: ‘I do not know.” 
 
“How about her features? Do you know whether she is tall or short, or whether she is fair-
skinned or dark-skinned? How about the color of her hair: is it dark, brown, or grey?’ 
 
“He responds by saying: ‘I do not know.” 
 
“Then they ask him: ‘In that case, do you know which village or town she lives in?’ 
 
“But again, he replies by saying: ‘No, I do not know.’ 
 
“Then they would turn to him and retort: 
 
‘So, you’re saying that you’re in love with someone you’ve never met, seen, or know where she is 
from, which village she is from, nor what her features are – yet you claim her to be the most 
beautiful and exquisitely stunning woman in the world, that you only want to be with her, and 
desire no other woman, but her?’  
 
“And he replies by saying: ‘Yes, I am!’ 
 
“Now, what do you think, Poṭṭhapāda? 
 
“Wouldn’t you then say that the statements that man was making amount to nothing? Don’t his 
assertions turn out to be utterly baseless, exposing those declarations he is making, in all 
actuality, to be lacking any credibility or foundation?” 
 
“Absolutely, Bhante! That does in fact make the statements made by that man amount to 
nothing, where his assertions turn out to be utterly baseless, exposing those declarations he is 
making, in all actuality, to be lacking any credibility or foundation, indeed!” 
 
“The same is the case, Poṭṭhapāda, with the categorical statements and indemonstrable assertions 
of those recluses and brahmins, who go on declaring: 
 
‘After death, the self comes to enjoy a complete and an absolutely delightful state of unmixed 
bliss, while remaining healthy, free of any and all disease, and full of vigor, throughout.’  
 
“All of their emphatically made assertions remain utterly baseless, exposing those declarations in 
all actuality, to be lacking any credibility or foundation.

[page 33]
“Absolutely, Bhante! That does in fact, make the categorical statements and assertions of those 
recluses and brahmins utterly baseless, exposing those declarations in all actuality, to be lacking 
any credibility or foundation, indeed.” 
- Simile of the “staircase to the non-existent mansion” 
“Imagine, Poṭṭhapāda, that there is a man standing at the junction point of four roads, 
busy at work, trying to build a staircase, a ladder that he claims is to be used to climb up a 
mansion.  
 
“Now, all those passersby who witness him at work, begin to ask him: 
 
‘Good man, this mansion you speak of, for which you are busily building this staircase, which 
way is it located?  
 
“To which he responds by saying: ‘I do not know.” 
 
“They then ask further: ‘Well, is it to the east?’ Or to the west? Or is it to the south? Or to the 
north?’ 
 
“Again, he responds and says: ‘I do not know.” 
 
“They then ask him: ‘Well, do you know whether this mansion is very high, or low in structure?’ 
 
“Again, he responds by saying: ‘I do not know.’ 
 
“Inquiring further, they ask him: ‘Well, have you actually seen the mansion, for which you are 
building this staircase?’ 
 
“Again, he responds and says: ‘I do not know.” 
 
“Then, those people would simply turn to him and retort: 
 
‘So, you’re saying that you’re standing here, in the middle of the junction point of the four main 
roads, busy at work, trying to build a staircase to a mansion that you’ve never seen? A mansion 
that you do not know as to which direction it is located, whether to the east, west, south, or 
north; nor do you know it’s dimensions, whether it is high or low in its structure, yet you insist 
on putting up a ladder that you claim is to be used for climbing up to a mansion?’  
 
“And the man replies by saying: ‘Yes, I am!’ 
 
“Now, what do you think, Poṭṭhapāda?

[page 34]
“Wouldn’t you then say that the statements that man was making amount to nothing? Don’t his 
assertions turn out to be utterly baseless, exposing the declarations he is making, in all actuality, 
to be lacking any credibility or foundation?” 
 
“Absolutely, Bhante! That does in fact make the statements uttered by that man amount to 
nothing, where his assertions turn out to be utterly baseless, exposing those declarations he is 
making, in all actuality, to be lacking any credibility or foundation, indeed!” 
“The same is the case, Poṭṭhapāda, with the categorical statements and indemonstrable assertions 
of those recluses and brahmins, who go on declaring: 
 
‘After death, the self comes to enjoy a complete and an absolutely delightful state of unmixed 
bliss, while remaining healthy, free of any and all disease, and full of vigor, throughout.’  
 
“All of their emphatically made assertions remain to be utterly baseless, exposing those 
declarations, in all actuality, to be lacking any credibility or foundation. 
 
“Absolutely, Bhante! That does in fact make the categorical statements and assertions of those 
recluses and brahmins utterly baseless, exposing those declarations, in all actuality, to be lacking 
any credibility or foundation, indeed.” 
 
 
4. Three Types of “self-acquisition” (Attapaṭilābhā) 
 
“Poṭṭhapāda, there are these three types of self-acquisition: 
  
a. the acquisition of a gross self,  
b. the acquisition of a mind-made self, and  
c. the acquisition of a formless self.  
“And what is the acquisition of a gross self?  
“Here, one comes to possess a form and a shape, comprised of the four great primaries, while 
being sustained by mouthfuls of ingestible food. This itself is what is meant by ‘the acquisition 
of a gross or physical self.’ 
“And what is the acquisition of a mind-made self?  
“Here, Poṭṭhapāda, one comes to possess a form and a shape, but one that is conceived of and 
made by mind, a body which has all its major and minor limbs, with all its senses functioning. 
This itself is what is meant by ‘the acquisition of a mind-made self.’ 
“And what is the acquisition of a formless self?  
“Here, Poṭṭhapāda, one is formless, possessing no form or shape, that is entirely the product of 
and consisting of perceptions. This itself is what is meant by ‘the acquisition of a formless self.’

[page 35]
5. The Dhamma Addresses the “self-acquisitions”  
a.  Giving up the gross self  
“Poṭṭhapāda, it is for the complete abandoning and giving up of the gross acquisition of a 
self that I teach the Dhamma, according to which, through training, your defiling and corrupting 
mental states will be given up and abandoned. In their stead, purifying mental states will develop 
in you, whereby through your own efforts, you will come to directly realize, and with your 
higher knowledge, the very perfection and fulfillment of wisdom, here and now, and abide in it, 
in this very life. 
 
“Now, Poṭṭhapāda, you might be thinking: 
 
‘But, although defiling and corrupting mental states will be given up and abandoned, and in 
their stead, purifying mental states may develop in me, whereby I would come to directly realize 
myself, and with my higher knowledge, the very perfection and fulfillment of wisdom, here and 
now and abide in it, in this very life, and yet, such a life would still be essentially suffering, 
would it not?’  
 
“But that would not be a healthy way of understanding what is being taught here, Poṭṭhapāda. 
Therefore, it would indeed be helpful to you if you were to look at what is being taught here and 
comprehend it instead, in this manner – 
 
‘Through training, my defiling and corrupting mental states will be given up and abandoned. 
And in their stead, purifying mental states will develop in me, whereby I will, through my own 
efforts, come to directly realize myself, and with my higher knowledge, the very perfection and 
fulfillment of wisdom, here and now, and abide in it, in this very life.’ 
 
“Thus, you will directly see and experience such a life as indeed blissful, not because someone 
else has told you about it, but because of your own experiencing of the undeniable spiritual joy, 
along with the tranquility of mind that it brings, with genuine mindfulness and full awareness, 
whereby you will know it for yourself and taste the reality of your happiness, and thus, dwell in 
it. 
b.  Giving up the mind-made self  
“Similarly, Poṭṭhapāda, it is for the complete abandoning and giving up of the mind-made 
self that I teach the Dhamma, according to which, through training, your defiling and corrupting 
mental states will be given up and abandoned. In their stead, purifying mental states will develop 
in you, whereby through your own efforts, you will come to directly realize, and with your 
higher knowledge, the very perfection and fulfillment of wisdom, here and now, and abide in it, 
in this very life. 
 
“Now, Poṭṭhapāda, you might be thinking:

[page 36]
‘But, although defiling and corrupting mental states will be given up and abandoned, and in 
their stead, purifying mental states may develop in me, whereby I would come to directly realize 
myself, and with my higher knowledge, the very perfection and fulfillment of wisdom, here and 
now and abide in it, in this very life, and yet, such a life would still be essentially suffering, 
would it not?’  
“But that also would not be a healthy way of understanding what is being taught here, 
Poṭṭhapāda. Therefore, it would indeed be helpful to you if you were to look at what is being 
taught here and comprehend it instead, in this manner – 
 
‘Through training, my defiling and corrupting mental states will be given up and abandoned. 
And in their stead, purifying mental states will develop in me, whereby I will, through my own 
efforts, come to directly realize myself, and with my higher knowledge, the very perfection and 
fulfillment of wisdom, here and now, and abide in it, in this very life.’ 
 
“Thus, you will directly see and experience such a life as indeed blissful, not because someone 
else has told you about it, but because of your own experiencing of the undeniable spiritual joy, 
along with the tranquility of mind that it brings, with genuine mindfulness and full awareness, 
whereby you will know it for yourself and taste the reality of your happiness, and thus, dwell in 
it. 
c.  Giving up the formless self  
“In the same manner, Poṭṭhapāda, it is for the complete abandoning and giving up of the 
formless self that I teach the Dhamma, according to which, through training, your defiling and 
corrupting mental states will be given up and abandoned. In their stead, purifying mental states 
will develop in you, whereby through your own efforts, you will come to directly realize, and 
with your higher knowledge, the very perfection and fulfillment of wisdom, here and now, and 
abide in it, in this very life. 
 
“Now, Poṭṭhapāda, you might be thinking: 
 
‘But, although defiling and corrupting mental states will be given up and abandoned, and in 
their stead, purifying mental states may develop in me, whereby I would come to directly realize 
myself, and with my higher knowledge, the very perfection and fulfillment of wisdom, here and 
now and abide in it, in this very life, and yet, such a life would still be essentially suffering, 
would it not?’  
 
“But that also would not be a healthy way of understanding what is being taught here, 
Poṭṭhapāda. Therefore, it would indeed be helpful to you if you were to look at what is being 
taught here and comprehend it instead, in this manner – 
 
‘Through training, my defiling and corrupting mental states will be given up and abandoned. 
And in their stead, purifying mental states will develop in me, whereby I will, through my own 
efforts, come to directly realize myself, and with my higher knowledge, the very perfection and 
fulfillment of wisdom, here and now, and abide in it, in this very life.’

[page 37]
“Thus, you will directly see and experience such a life as indeed blissful, not because someone 
else has told you about it, but because of your own experiencing of the undeniable spiritual joy, 
along with the tranquility of mind that it brings, with genuine mindfulness and full awareness, 
whereby you will know it for yourself and taste the reality of your happiness, and thus, dwell in 
it. 
 
6. Why the “self-acquisitions” are given up. 
 
a. “And if, Poṭṭhapāda, we were to be asked by others: 
‘But, friend, what is that acquisition of a gross self, for the complete abandoning and giving up 
of which you teach this Dhamma, whereby through training, the defiling and corrupting mental 
states will be given up and abandoned in you, and in their stead, purifying mental states will 
develop in you, as you will, through your own efforts, come to directly realize, and with your 
higher knowledge, the very perfection and fulfillment of wisdom, here and now, and abide in it, 
in this very life?’ 
 
“Then, we respond to them with the explanation just given to you, Poṭṭhapāda, as we answer: 
‘This gross body itself, friend, is what is meant by acquisition of a gross self, for the complete 
abandoning and giving up of which we teach this Dhamma, whereby through training, my 
defiling and corrupting mental states are given up and abandoned in me, and in their stead, 
purifying mental states have developed in me, while through my own efforts, I have come to 
directly realize, and with my higher knowledge, the very perfection and fulfillment of wisdom, 
here and now, as I abide in it, in this very life.’ 
 
b. “And if, Poṭṭhapāda, we were to be asked by others: 
‘But, friend, what is that acquisition of a mind-made self, for the complete abandoning and 
giving up of which you teach this Dhamma, whereby through training, the defiling and 
corrupting mental states will be given up and abandoned in you, and in their stead, purifying 
mental states will develop in you, as you will, through your own efforts, come to directly realize, 
and with your higher knowledge, the very perfection and fulfillment of wisdom, here and now, 
and abide in it, in this very life?’ 
 
“Then, we respond to them with the explanation just given to you, Poṭṭhapāda, as we answer: 
‘This itself, friend, is what is meant by acquisition of a mind-made self, for the complete 
abandoning and giving up of which we teach this Dhamma, whereby through training, my 
defiling and corrupting mental states are given up and abandoned in me, and in their stead, 
purifying mental states have developed in me, while through my own efforts, I have come to 
directly realize, and with my higher knowledge, the very perfection and fulfillment of wisdom, 
here and now, as I abide in it, in this very life.’

[page 38]
c. “And if, Poṭṭhapāda, we were to be asked by others: 
‘But, friend, what is that acquisition of a formless self, for the complete abandoning and giving 
up of which you teach this Dhamma, whereby through training, the defiling and corrupting 
mental states will be given up and abandoned in you, and in their stead, purifying mental states 
will develop in you, as you will, through your own efforts, come to directly realize, and with your 
higher knowledge, the very perfection and fulfillment of wisdom, here and now, and abide in it, 
in this very life?’ 
 
“Then, we respond to them with the explanation just given to you, Poṭṭhapāda, as we answer:  
 
‘This itself, friend, is what is meant by acquisition of a formless self, for the complete 
abandoning and giving up of which we teach this Dhamma, whereby through training, my 
defiling and corrupting mental states are given up and abandoned in me, and in their stead, 
purifying mental states have developed in me, while through my own efforts, I have come to 
directly realize, and with my higher knowledge, the very perfection and fulfillment of wisdom, 
here and now, as I abide in it, in this very life.’ 
 
“Now, what do you think, Poṭṭhapāda?  
 
“Would you say that the statements and assertions made here are well-founded, credible, 
demonstrable, and thus have a valid basis?” 
 
“Oh, Yes, Bhante! Surely these statements and assertions made here are well-founded, credible, 
demonstrable, and thus have a valid basis indeed, O Blessed One!” 
 
 
- Simile of the “Staircase to the Mansion” 
“Imagine, Poṭṭhapāda, that there is a man standing on the ground floor in front of a 
mansion, busy at work, trying to build a staircase, a ladder that he states is to be used to climb up 
to the mansion’s upper levels.  
 
“Now, all those passersby who witness him at work, begin to ask him: 
 
‘Good man, this mansion you speak of, for which you are busily building this staircase, which 
way is it located? Is it to the east? Or to the west? Or to the south? Or to the north?’ 
 
“To which he responds by saying: 
 
‘Friends, here is the very mansion I speak of, for which I am building this staircase, as I stand 
here on the ground floor in front of the mansion of which I speak; busy at work, trying to build 
the ladder that is to be used to climb up to the mansion’s upper levels!’ 
 
“Now, what do you think, Poṭṭhapāda?

[page 39]
“Would you say that the statements made by that man are well-founded, credible, demonstrable, 
and thus have a valid basis?” 
 
“Oh yes, Bhante! Surely those statements made by that man are well-founded, credible, 
demonstrable, and thus have a valid basis indeed!” 
 
a. “In the same manner, Poṭṭhapāda, when we are asked by others: 
‘But, friend, what is that acquisition of a gross self, for the complete abandoning and giving up 
of which you teach this Dhamma, whereby through training, the defiling and corrupting mental 
states will be given up and abandoned in you, and in their stead, purifying mental states will 
develop in you, as you will, through your own efforts, come to directly realize, and with your 
higher knowledge, the very perfection and fulfillment of wisdom, here and now, and abide in it, 
in this very life?’ 
 
“Then, we respond to them with the explanation just given to you, Poṭṭhapāda, as we answer: 
‘This gross body itself, friend, is what is meant by acquisition of a gross self, for the complete 
abandoning and giving up of which we teach this Dhamma, whereby through training, my 
defiling and corrupting mental states are given up and abandoned in me, and in their stead, 
purifying mental states have developed in me, while through my own efforts, I have come to 
directly realize, and with my higher knowledge, the very perfection and fulfillment of wisdom, 
here and now, as I abide in it, in this very life.’ 
 
b. “And if, Poṭṭhapāda, we are asked by others: 
‘But, friend, what is that acquisition of a mind-made self, for the complete abandoning and 
giving up of which you teach this Dhamma, whereby through training, the defiling and 
corrupting mental states will be given up and abandoned in you, and in their stead, purifying 
mental states will develop in you, as you will, through your own efforts, come to directly realize, 
and with your higher knowledge, the very perfection and fulfillment of wisdom, here and now, 
and abide in it, in this very life?’ 
 
“Then, we respond to them with the explanation just given to you, Poṭṭhapāda, as we answer: 
‘This itself, friend, is what is meant by acquisition of a mind-made self, for the complete 
abandoning and giving up of which we teach this Dhamma, whereby through training, my 
defiling and corrupting mental states are given up and abandoned in me, and in their stead, 
purifying mental states have developed in me, while through my own efforts, I have come to 
directly realize, and with my higher knowledge, the very perfection and fulfillment of wisdom, 
here and now, as I abide in it, in this very life.’ 
 
c. “And if, Poṭṭhapāda, we are asked by others: 
‘But, friend, what is that acquisition of a formless self, for the complete abandoning and giving 
up of which you teach this Dhamma, whereby through training, the defiling and corrupting

[page 40]
mental states will be given up and abandoned in you, and in their stead, purifying mental states 
will develop in you, as you will, through your own efforts, come to directly realize, and with your 
higher knowledge, the very perfection and fulfillment of wisdom, here and now, and abide in it, 
in this very life?’ 
 
“Then, we respond to them with the explanation just given to you, Poṭṭhapāda, as we answer:  
 
‘This itself, friend, is what is meant by acquisition of a formless self, for the complete 
abandoning and giving up of which we teach this Dhamma, whereby through training, my 
defiling and corrupting mental states are given up and abandoned in me, and in their stead, 
purifying mental states have developed in me, while through my own efforts, I have come to 
directly realize, and with my higher knowledge, the very perfection and fulfillment of wisdom, 
here and now, as I abide in it, in this very life.’ 
 
“Therefore, Poṭṭhapāda, would you say that the statements and assertions made here are 
well-founded, credible, demonstrable, and thus have a valid basis?” 
 
“Oh yes, Bhante! The statements and assertions made here, are truly well-founded, credible, 
demonstrable, and thus have a valid basis indeed, O Blessed One!” 
 
 
D. Citta Hatthisāriputta’s Questions 
 
 
Then, Citta Hatthisāriputta, son of the elephant trainer, respectfully addressed The 
Blessed One and asked this question: 
 
“Bhante, when there is the gross acquisition of self, are both the mind-made or mental 
acquisition of self, and the formless acquisition of self, empty and therefore false (moghā), at that 
time? In other words, is it the gross acquisition of self alone that is real for him, at that time? 
 
“Similarly, while there is the experiencing of the mind-made acquisition of self, are both the 
physical, or gross acquisition of self, and the formless acquisition of self, empty and therefore 
false, at that time? In other words, is it the mind-made acquisition of self alone that is real for 
him, at that time? 
 
“And Bhante, while there is the experiencing of the formless acquisition of self, are both the 
physical, or gross acquisition of self, and the mind-made acquisition of self, empty and therefore 
false, at that time? In other words, is it the formless acquisition of self alone that is real for him, 
at that time?” 
 
“Citta, at the time when the gross acquisition of self is present, it is not reckoned as mental or 
mind-made acquisition of self, for that does not come into view. Also, it is not reckoned as 
formless acquisition of self, for that too does not come into view, because at that time, it is only 
reckoned and acknowledged as simply the gross acquisition of self.

[page 41]
“Similarly, Citta, at the time when the mental or mind-made acquisition of self is present, it is 
not reckoned as gross or physical acquisition of self, for that does not come into view. Also, it is 
not reckoned as formless acquisition of self, for that too does not come into view, because at that 
time, it is only reckoned and acknowledged as simply the mind-made acquisition of self. 
 
“Also, Citta, at the time when the formless acquisition of self is present, it is not reckoned as 
gross or physical acquisition of self, for that does not come into view. Furthermore, it is not 
reckoned as mind-made acquisition of self, for that too does not come into view, because at that 
time, it is only reckoned and acknowledged as simply the formless acquisition of self. 
 
“Citta, imagine people were to approach and ask you the following: 
 
‘Were you in the past – or was it that you did not exist?  
‘Will you be in the future – or is it that you will not exist or be? Or how about - 
‘Are you now – or is it that you are not existing or being?’ 
 
“How would you reply to them, Citta?” 
 
“Bhante, if they were to question me in that manner, then I would answer thus:  
 
‘I was in the past, seeing that I did exist and therefore, was.  
“I will be in the future, seeing that I will exist and therefore, be.  
‘I am now, seeing that I do exist and therefore, am.’” 
 
Then, The Blessed One asked Citta another question, by saying: 
 
“Then, Citta, if they were to ask you - 
 
‘That acquisition of self you had in the past, would you consider that acquisition of self as being 
exclusively and truly real, whereas the future acquisition of self, and the present acquisition of 
self, to both be false and non-real?’ 
 
‘Or would you consider the acquisition of self you will have in the future, as being exclusively 
and truly real, and the other two false?’ 
 
‘Or would you consider the acquisition of self you do have now in the present as being 
exclusively and truly real, and the other two false?’  
 
Then, Citta responded by saying:  
“Bhante, if they were to ask me such questions, then I would reply thus:  
‘Whatever acquisition of self I had in the past, at that time and when it was happening, that 
acquisition of self alone I considered as being exclusively and truly real, whereas the future 
acquisition of self, and the present acquisition of self, to both be false and non-real?’

[page 42]
‘Similarly, whatever acquisition of self I will have in the future, at that time and when it will 
happen, that acquisition of self alone I will consider as being exclusively and truly real, and the 
other two false and non-real.’ 
 
‘And, whatever acquisition of self I do have now in the present, at this time and as it is 
happening, this very acquisition of self alone I consider as being exclusively and truly real, and 
the other two, false and non-real.’” 
 
“In just the same manner, Citta, at whatever time the gross or physical acquisition of self is there, 
at that time, it is not reckoned as mental or mind-made acquisition of self, for that does not come 
into view. This, because at that time, Citta, it is reckoned only as gross or physical acquisition of 
self.  
 
“Similarly, Citta, at whatever time the mental or mind-made acquisition of self is present, at that 
time, it is not reckoned as gross or physical acquisition of self, for that does not come into view. 
This, because at that time, Citta, it is reckoned only as mind-made or mental acquisition of self.  
 
“Also, Citta, at whatever time the formless acquisition of self is present, at that time, it is not 
reckoned as gross or physical acquisition of self, for that does not come into view. This, because 
at that time, Citta, it is reckoned only as formless acquisition of self. 
 
- Simile of milk (and its chain of refined transformations) 
“Just like milk comes from a cow, Citta, and curd comes from milk, and butter from curd, and 
ghee from butter, and cream of ghee from ghee itself, at the time that it is still milk, it is not 
reckoned nor considered as curd, nor as butter, nor as ghee, nor as cream of ghee, which is 
considered their very best version.  
“Now, Citta, at the time that it is still milk, it is reckoned only and simply as milk. Therefore, it 
is not reckoned nor considered as curd, or butter, or ghee, or cream of ghee. At that time, it is 
considered exclusively as milk. 
“Similarly, when it is curd, it is reckoned only and simply as curd, where no one considers or 
assumes it to still be milk, or butter, or ghee, or cream of ghee, somehow hiding in it. It is simply 
seen and reckoned as curd. 
“Similarly, when it has turned into butter, it is reckoned only and simply as butter, where no one 
considers or assumes it to still be milk, or curd, or ghee, or cream of ghee, somehow hiding in it. 
It is simply seen and reckoned as butter. 
“Similarly, when it has turned into ghee, it is reckoned only and simply as ghee, where no one 
considers or assumes it to still be milk, or curd, or butter, or cream of ghee, somehow hiding in 
it. It is simply seen and reckoned as ghee.

[page 43]
“And Citta, when it has turned into cream of ghee, it is reckoned only and simply as cream of 
ghee, where no one considers or assumes it to still be milk, or curd, or butter, or even ghee. It is 
simply seen and reckoned as cream of ghee.  
“In just the same manner, Citta, at whatever time the gross or physical acquisition of self 
is there, at that time, it is not reckoned as mental or mind-made acquisition of self, for that does 
not come into view. This, because at that time, Citta, it is reckoned only as gross or physical 
acquisition of self.  
 
“Similarly, Citta, at whatever time the mental or mind-made acquisition of self is present, at that 
time, it is not reckoned as gross or physical acquisition of self, for that does not come into view. 
This, because at that time, Citta, it is reckoned only as mind-made or mental acquisition of self.  
 
“Also, Citta, at whatever time the formless acquisition of self is present, at that time, it is not 
reckoned as gross or physical acquisition of self, for that does not come into view. This, because 
at that time, Citta, it is reckoned only as formless acquisition of self. 
 
“After all, Citta, all these are mere designations and conventions of speech, modes of 
expressions, commonly used definitions and names, practiced and in usage by beings in the 
world, which The Tathāgata, although does not grasp at nor is reliant upon, nevertheless, He also 
puts them into use, simply for the purpose of helping His listeners.” 
 
“When this was said, then Poṭṭhapāda, the wandering ascetic addressed The Blessed One and 
exclaimed: 
 
“It is simply magnificent, Bhante! It is excellent, Lord! The Blessed One has made the Dhamma 
clear in so many ways. I feel as though The Tathāgata turned upright what was turned upside 
down; revealing what was hidden and showing the correct Path to those who were lost; just like 
bringing a brilliantly burning oil lamp into the darkness, for all those with eyesight to see, 
finally!  
 
“Bhante, I go for refuge to The Blessed One, to The Dhamma, and to The Sangha of Bhikkhus! 
May The Blessed One accept and remember me as one of his lay followers, who has gone to 
Him for refuge, for life.”  
 
Then, Citta Hatthisāriputta, while also addressing The Blessed One, said: 
  
“Bhante, indeed! It is simply magnificent, Bhante! It is excellent, O Lord!  
 
“The Blessed One has made the Dhamma clear to me in so many ways! I feel as though The 
Tathāgata turned upright what was turned upside down; revealing what was hidden by showing 
the correct Path to those who were lost, like bringing a brilliantly burning oil lamp into the 
darkness, for all those with eyesight to see, finally!

[page 44]
“Bhante, with my hands at my heart in respectful anjalī, I now ask for Your permission to Go 
Forth in Your presence, so that I may lead the Holy Life in full. Therefore, I also request to 
receive the Higher Ordination!” 
 
It was in this manner, that the elephant trainer’s son, Citta, received the going forth in The 
Blessed One’s presence, as well as his Higher Ordination. 
 
Then, while living alone and secluded from the crowd, continuing in his training, being 
withdrawn, diligent, and dedicated to his resolution to attain Release, the Venerable Citta 
Hatthisāriputta realized for himself, in this very life, and with his direct knowledge, the Highest 
Goal of the Holy Life, for the sake of which good sons of families rightly go forth from homelife 
into homelessness.   
 
Thus, he now personally knew and understood with absolute certainty:  
 
“Destroyed is birth. 
The Holy Life is now fully lived. 
What had to be done, is now done and finally completed. 
There is no more rebirth into any state of becoming.” 
 
 
Thus, the Venerable Citta Hatthisāriputta became one of the Arahants. 
 
 
 
Sādhu  
 Sādhu   
Sādhu 
 
 
 
 
 
 
 
 
 
 
 
 
 
Copyright © Bhikkhu Candana 2024
