A Delightful Discourse

A community in dispute

§1.1–3.3So I have heard. At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to those Sakyans named Vedhaññā. Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā. With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words: “You don't understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You're practicing wrong. I'm practicing right. I stay on topic, you don't. You said last what you should have said first. You said first what you should have said last. What you've thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You're trapped; get yourself out of this — if you can!” You'd think there was nothing but slaughter going on among the Jain ascetics. And the Jain Ñātika's white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened. Ānanda said to him, “Reverend Cunda, we should see the Buddha about this matter. Come, let's go to the Buddha and tell him about this.” “Yes, sir,” replied Cunda. Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened.

1. The Teaching of the Unawakened, and 2. The Teaching of the Awakened

§4.1–7.12“That's what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. Take the case where a teacher is not awakened, and the teaching is poorly explained. A disciple in that teaching does not practice in line with it, and proceeds having turned away from it. You should say to them, ‘You're fortunate, reverend, you're so very fortunate! For your teacher is not awakened, and their teaching is poorly explained… but you don't practice in line with that teaching.’ In such a case the teacher and the teaching are to blame, but the disciple deserves praise. Suppose someone was to say to such a disciple, ‘Come on, venerable, practice as taught and pointed out by your teacher.’ The one who encourages, the one who they encourage, and the one who practices accordingly all brim with much wickedness — because that teaching and training is poorly explained and poorly propounded.

Take the same case, a teacher not awakened and a teaching poorly explained — but now a disciple who does practice in line with the teaching, proceeding having undertaken it. You should say to them, ‘It's your loss, reverend, it's your misfortune!’ In such a case the teacher, the teaching, and the disciple are all to blame. Suppose someone was to praise such a disciple for practicing systematically. The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy, all brim with much wickedness — for the same reason.

Now take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. A disciple in that teaching does not practice in line with it. You should say to them, ‘It's your loss, reverend, it's your misfortune! For your teacher is awakened, and their teaching is well explained… but you don't practice in line with that teaching.’ In such a case the teacher and the teaching deserve praise, but the disciple is to blame. But if such a disciple does practice in line with a well-explained teaching from an awakened teacher, you should say to them, ‘You're fortunate, reverend, you're so very fortunate!’ In such a case the teacher, the teaching, and the disciple all deserve praise, and everyone connected with encouraging or praising that practice brims with much merit — because that teaching and training is well explained and well propounded.

3. When Disciples Have Regrets, and 4. When They Have None

§8.1–9.10Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha, and the teaching is well explained. But the disciples have not been educated in the meaning of that good teaching, and the spiritual practice that's entirely full and pure has not been disclosed and revealed to them; its sayings have not all been collected; and it has not been well proclaimed with its demonstrable basis wherever there are gods and humans. And then their teacher passes away. When such a teacher has passed away the disciples are tormented by regrets, thinking: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we were not educated in its meaning… and then our teacher passed away.’

But take the same case where the disciples have been educated in the meaning of that good teaching, where the spiritual practice has been fully disclosed and revealed to them, its sayings all collected, and well proclaimed with its demonstrable basis wherever there are gods and humans. When such a teacher passes away, the disciples are free of regrets, thinking simply: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, we were educated in its meaning, and the spiritual practice was fully disclosed to us. And then our teacher passed away.’

5. On the Incomplete Spiritual Path, Etc.

§10.1–13.13Now suppose, Cunda, that a spiritual path possesses those factors, but the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life — then that spiritual path is incomplete in that respect. But when the teacher is senior, it is complete in that respect. Now suppose the teacher is senior, but there are no senior monk disciples who are competent, educated, self-assured, who can rightly explain the true teaching and legitimately and completely refute the doctrines of others that come up — then the path is incomplete in that respect. But when there are such competent senior monks, it is complete in that respect.

Now suppose there are competent senior monks, but no competent middle monks, junior monks, senior nuns, middle nuns, junior nuns, chaste white-clothed laymen, white-clothed laymen enjoying sensual pleasures, chaste white-clothed laywomen, or white-clothed laywomen enjoying sensual pleasures — or suppose all of these exist, but the spiritual path is not yet successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans — or suppose it is all of that, but has not yet reached the peak of material things and fame. In each such case, the spiritual path is incomplete in that respect. But when a spiritual path possesses those factors and the teacher is senior, and there are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, chaste laymen, laymen enjoying sensual pleasures, chaste laywomen, and laywomen enjoying sensual pleasures — and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and has reached the peak of material things and fame — then that spiritual path is complete in every respect.

§14.1–16.28I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. The teaching is well explained and well propounded, emancipating, leading to peace. My disciples have been educated in the meaning of that good teaching, and the spiritual practice that's entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life. I have today disciples who are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, chaste laymen, laymen enjoying sensual pleasures, chaste laywomen, and laywomen enjoying sensual pleasures. Today my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

Of all the teachers in the world today, Cunda, I don't see even a single one who has reached the peak of material things and fame like me. Of all the spiritual communities and groups in the world today, I don't see even a single one who has reached the pinnacle of material things and fame like the mendicant Saṅgha. And if there's any spiritual path of which it may be rightly said that it's endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded, it's of this spiritual path that this should be said.

Uddaka son of Rāma used to say: ‘Seeing, one does not see.’ But seeing what does one not see? You can see the blade of a well-sharpened razor, but not the edge. Thus it is said: ‘Seeing, one does not see.’ But that saying of Uddaka's is low, crude, ordinary, ignoble, and pointless, as it's only about a razor. If there's anything of which it may be rightly said: ‘Seeing, one does not see,’ it's of this that it should be said. Seeing what does one not see? One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded. One does not see this: anything that, were it to be removed, would make it purer. One does not see this: anything that, were it to be added, would make it more complete. Thus it is rightly said: ‘Seeing, one does not see.’

6. Reciting Teachings in Concert, and 7. Reaching Agreement

§17.1–18.8So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. And what are those things I have taught from my direct knowledge? They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without disputing, were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable misconstrues the meaning and mistakes the phrasing.’ You should neither approve nor reject them, but say, ‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’ Suppose they reply with a fitting answer. Without flattering or rebuking them, you should carefully persuade them by examining that meaning and that phrasing.

§19.1–21.7Suppose another spiritual companion misconstrues the meaning but gets the phrasing right — or construes the meaning correctly but mistakes the phrasing. In each case, you should neither approve nor reject them, but raise the question of which alternative fits better, and carefully persuade them by examining that point, without flattering or rebuking. But suppose a companion construes the meaning correctly and gets the phrasing right. Saying ‘Good!’ you should express approval and appreciation of that mendicant's statement, and then say to them, ‘We are fortunate, reverend, so very fortunate to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’

8. The Reasons for Allowing Requisites

§22.1–22.12Cunda, I do not teach you solely for restraining defilements that affect this life, nor solely for protecting against defilements that affect lives to come. I teach both for restraining defilements that affect this life and protecting against defilements that affect lives to come. And that's why I have allowed robes for you that suffice only for warding off cold and heat, flies, mosquitoes, wind, sun, and reptiles, and for covering up the private parts. I have allowed almsfood that suffices only to sustain this body, avoid harm, and support spiritual practice, so that you will end old discomfort and not give rise to new discomfort, and keep on living blamelessly and at ease. I have allowed lodgings that suffice only for warding off cold, heat, and the same discomforts, and to enjoy retreat. And I have allowed medicines and supplies for the sick that suffice only for warding off the pains of illness and promoting good health.

9–10. Indulgence in Pleasure, and Its Benefits

§23.1–25.14It's possible that wanderers of other religions might say, ‘The ascetics who follow the Sakyan live indulging in pleasure.’ You should ask them what indulgence they mean, since there are many kinds. Four kinds of indulgence in pleasure are low, crude, ordinary, ignoble, and pointless, not leading to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment: making oneself happy by killing living creatures, by theft, by lying, or by amusing oneself with the five kinds of sensual stimulation. If wanderers say the Sakyan ascetics indulge in pleasure in these four ways, they should be told, ‘Not so! It isn't right to say that about you; it misrepresents you with an untruth.’

But there are four other kinds of indulgence in pleasure that lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment: entering and remaining in the first absorption, secluded from sensual pleasures and unskillful qualities, with rapture and bliss born of seclusion; the second absorption, with rapture and bliss born of immersion, internal clarity and mind at one; the third absorption, meditating with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones say, ‘Equanimous and mindful, one meditates in bliss’; and the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. If wanderers say the Sakyan ascetics indulge in pleasure in these four ways, they should be told, ‘Exactly so!’ Four benefits may be expected from this kind of indulgence: becoming a stream-enterer, a once-returner, one reborn spontaneously never to return, and one who realizes the undefiled freedom of heart and freedom by wisdom in this very life.

11–12. Things Impossible for the Perfected, and Other Questions

§26.1–29.7It's possible that wanderers might say, ‘The ascetics who follow the Sakyan are fickle.’ You should say to them that these things have been taught and pointed out for the Buddha's disciples, not to be transgressed so long as life lasts — like an Indra's pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable. A mendicant with defilements ended can't deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment as they used to as a layperson; and they can't make decisions prejudiced by favoritism, hostility, stupidity, or cowardice — nine respects in which a perfected mendicant simply cannot transgress.

It's possible that wanderers might say, ‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What's up with that?’ Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge can be demonstrated by means of another kind entirely. Regarding the past, the Realized One has knowledge stemming from memory, and recollects as far as he wants; regarding the future, he has the knowledge born of awakening: ‘This is my last rebirth; now there'll be no more future lives.’ If a question about the past, present, or future is untrue and pointless, the Realized One does not reply; if it is true but pointless, he does not reply; only if it is true, correct, and beneficial does he know the right time to reply. And so the Realized One has speech that's well-timed, true, meaningful, in line with the teaching and training — which is why he's called the ‘Realized One.’ Whatever is seen, heard, thought, known, attained, sought, and explored by the mind, in this world with its gods, Māras, and Divinities, has been understood by the Realized One; everything he has spoken from the night of his awakening to the night of his final extinguishment is real, not otherwise; and he does as he says, and says as he does.

13–14. The Undeclared Points, and the Declared Points

§30.1–33.4It's possible that wanderers might ask whether it is the Buddha's view that a Realized One exists after death, or doesn't exist, or both, or neither — with each alternative alone being “the only truth, anything else futile.” You should say to them, in every single case: ‘This has not been declared by the Buddha.’ If they ask why not, you should say: ‘Because it's not beneficial or relevant to the fundamentals of the spiritual life. It doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why it hasn't been declared by the Buddha.’

If they then ask what has been declared, you should say: ‘What has been declared by the Buddha is this: “This is suffering” — “This is the origin of suffering” — “This is the cessation of suffering” — “This is the practice that leads to the cessation of suffering.”’ And if they ask why this has been declared, you should say: ‘Because it's beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why it has been declared by the Buddha.’

15–16. Views of the First Beginning and the Final End

§34.1–39.19Cunda, I have explained to you, as they should be explained, the views that some rely on regarding the first beginning and the final end. What are the views regarding the first beginning? Some ascetics and brahmins hold that the self and the cosmos are eternal — or not eternal, or both, or neither; that they are made by oneself, by another, by both, or arisen anomalously; that pleasure and pain are eternal or not, made by oneself or another, or arisen anomalously — declaring in each case, “This is the only truth, anything else is futile.” Regarding each such view, I go up to those who hold it and ask whether that is really their position; when they affirm it, I don't grant it, because there are beings who hold different opinions on the very same topic, and I see no such exposition that is equal to my own, still less superior — rather, I am the one who is superior when it comes to the higher exposition.

Similarly, regarding the final end: some ascetics and brahmins hold that the self is healthy after death and formed, or formless, or both, or neither, or percipient, or non-percipient, or neither, or that the self is simply annihilated at death. To each such view, in turn, I do not grant it, for the same reason: there are beings who hold different opinions, I see no such exposition equal to my own, still less superior, and I am the one who is superior when it comes to the higher exposition. These are the views I have explained to you as they should be explained — regarding both the first beginning and the final end.

Giving up these views entirely

§40.1–41.8I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the first beginning and the final end. It's when a mendicant meditates observing an aspect of the body, of feelings, of the mind, and of principles — keen, aware, and mindful, rid of covetousness and displeasure for the world. These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views.”

Now at that time Venerable Upavāṇa was standing behind the Buddha fanning him. He said to the Buddha, “It's incredible, sir, it's amazing! This exposition of the teaching is impressive, sir, it is very impressive. Sir, what is the name of this exposition of the teaching?” “Well then, Upavāṇa, you may remember this exposition of the teaching as ‘The Impressive Discourse.’” That is what the Buddha said. Satisfied, Venerable Upavāṇa approved what the Buddha said.