Reading guide
The teaching in one sentence
Four kinds of people are found in the world — those who torment themselves, those who torment others, those who torment both, and those who torment neither — and only the last, who walks the entire path from ethics through meditation to liberation, lives “quenched, cooled, with self become divine,” harming no one at all.
Two visitors, one Saṅgha
The framing is deliberate. Kandaraka is a wanderer (paribbājaka) — an outsider — who is struck by the sheer silence of the assembly and pays the Buddha a sweeping compliment: no Buddha past or future could lead a Saṅgha better. Pessa is a lay follower, the son of an elephant-trainer, who already practices the four kinds of mindfulness meditation himself. Between the admiring outsider and the practicing insider stands the silent Saṅgha itself — containing, the Buddha notes, both arahants who have finished the path and trainees still establishing their minds in mindfulness. The discourse’s teaching grows directly out of this living example of what training produces.
Pessa’s insight: “humans are shady, beasts are obvious”
Pessa offers one of the most quietly memorable lines in the canon. As a man who trains elephants, he knows that an animal “will try all the tricks, bluffs, ruses, and feints that it can” — but does so openly; you can see exactly what it is doing. Human beings are the opposite: “they behave one way by body, another by speech, and their minds another.” The human capacity for concealment — the gap between what we do, say, and actually think — is precisely what makes us hard to train and, the Buddha implies, exactly what mindfulness is for. Where the body and speech can be staged, the four kinds of mindfulness meditation turn the light inward on the mind that hides behind them.
The four kinds of person
| Type | Who they are |
|---|---|
| 1. Torments self | The self-mortifying ascetic — going naked, starving, lying on thorns, tearing out the hair, afflicting the body in countless ways. |
| 2. Torments others | One who lives by a cruel trade — butcher, hunter, trapper, fisher, executioner, jailer. |
| 3. Torments both | The king or wealthy brahmin who mortifies himself in elaborate ritual and orders the mass slaughter of animals, driving his servants to do the work “weeping with tearful faces.” |
| 4. Torments neither | The one who walks the Buddha’s path — harming neither self nor others — and so lives “without wishes, quenched, cooled, experiencing bliss, with self become divine.” |
Why “torments neither” is the only good answer
When the Buddha asks Pessa which type he prefers, the layman’s reasoning is simple and exactly right: he dislikes the first three because each one torments a being who “wants to be happy and recoils from pain” — whether that being is oneself, another, or both. Suffering inflicted on anyone who would rather not suffer is the common fault. The fourth alone tramples no one. This is a quietly radical reframing of the spiritual life: austerity that harms the body is no holier than cruelty that harms others; both are forms of tapas, torment, that miss the point. The middle way is defined here not by moderation for its own sake but by harmlessness — to self and other alike.
The path that harms no one
The detailed analysis of the fourth person is the canonical gradual training (anupubbasikkhā), one of the most important sequences in the discourses. It unfolds as a single, connected progression:
- A Buddha arises and teaches; a householder hears, gains faith, and goes forth into homelessness.
- Ethics — giving up killing, stealing, lying, harsh and divisive speech, and the whole range of harmful livelihoods; content, “like a bird,” with only robes and alms.
- Sense restraint — not getting caught in the “features and details” of what is seen, heard, and so on.
- Mindfulness and situational awareness — clearly knowing every ordinary action.
- Abandoning the five hindrances — covetousness, ill will, dullness, restlessness, and doubt.
- The four absorptions (jhāna) — deepening joy, stillness, equanimity.
- The three knowledges — recollection of past lives, the divine eye seeing beings reborn by their deeds, and the knowledge of the ending of defilements, issuing in full liberation.
The point of placing this whole architecture inside the “four persons” frame is to show that the harmless life is not a vague gentleness but a precise and demanding training. The one who torments neither self nor others reaches that state by walking every step of the path — and arrives, at the end, knowing for certain: “Rebirth is ended… there is nothing further for this place.”
“With self become divine”
The recurring description of the fourth person — brahmabhūtena attanā, “with self become divine” or “become holy” — is worth dwelling on. It does not mean the practitioner has acquired an eternal soul (the discourse’s whole thrust is against grasping). It is an idiom for a transformed way of being: cooled of the fevers of greed, hate, and delusion, untroubled by wanting, at ease. “Quenched” (nibbuta) and “cooled” (sītibhūta) are the same images that give nibbāna its name: the going-out of a fire. The harmless person is happy not because they have gained something but because they have put down the burning.
Key terms
The text
Kandaraka and the silent Saṅgha
§1So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants. Then Pessa the elephant marshal’s son and Kandaraka the wanderer went to see the Buddha. When they had approached, Pessa bowed and sat down to one side. But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side. He looked around the mendicant Saṅgha, who were so very silent, and said to the Buddha:
§2“It’s incredible, worthy Gotama, it’s amazing! How the mendicant Saṅgha has been led to practice properly by the worthy Gotama! The perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do so like the worthy Gotama does in the present.”
§3“That’s so true, Kandaraka! That’s so true! … For in this mendicant Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly. They meditate with their minds firmly established in the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings… mind… principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.”
Pessa: “humans are shady, beasts are obvious”
§4When he had spoken, Pessa said to the Buddha: “It’s incredible, sir, it’s amazing! How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation. We meditate observing an aspect of the body… feelings… mind… principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s incredible, sir, it’s amazing! How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. For human beings are shady, sir, while beasts are obvious. For I can drive an elephant in training, and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can. But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another. It’s incredible, sir, it’s amazing! How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. For human beings are shady, sir, while beasts are obvious.”
The four kinds of person
§5“That’s so true, Pessa! That’s so true! For human beings are shady, while beasts are obvious. Pessa, these four individuals are found in the world. What four? One individual mortifies themselves, committed to the practice of mortifying themselves. One individual mortifies others, committed to the practice of mortifying others. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. Which one of these four individuals do you like the sound of?” “Sir, I don’t like the sound of the first three individuals. I only like the sound of the last individual, who doesn’t mortify either themselves or others.”
§6“But why don’t you like the sound of those three individuals?” “Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain. That’s why I don’t like the sound of that individual. The individual who mortifies others does so even though others want to be happy and recoil from pain… The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain… The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain. That’s why I like the sound of that individual. Well, now, sir, I must go. I have many duties, and much to do.” “Please, Pessa, go at your convenience.” And then Pessa the elephant marshal’s son approved and agreed with what the Buddha said. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
§7Then, not long after he had left, the Buddha addressed the mendicants: “Mendicants, Pessa the elephant marshal’s son is astute. He has great wisdom. If he had sat here an hour so that I could have analyzed these four individuals in detail, he would have greatly benefited. Still, even with this much he has already greatly benefited.” “Now is the time, Blessed One! Now is the time, Holy One! May the Buddha analyze these four individuals in detail. The mendicants will listen and remember it.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:
Type 1: tormenting oneself
§8“And what individual mortifies themselves, committed to the practice of mortifying themselves? It’s when an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared for them, or an invitation for a meal.”
“This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.”
Type 2: tormenting others
§9“And what individual mortifies others, committed to the practice of mortifying others? It’s when an individual is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood. This is called an individual who mortifies others, being committed to the practice of mortifying others.”
Type 3: tormenting both
§10“And what individual mortifies themselves and others? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass… He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. This is called an individual who mortifies themselves and others.”
Type 4: tormenting neither — the gradual training
§11“And what individual doesn’t mortify either themselves or others, but lives without wishes, quenched, cooled, experiencing bliss, with self become divine?
§12It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
§13A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
§14Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword, scrupulous and kind, full of sympathy for all living beings. They give up stealing… give up unchastity… give up lying, speaking the truth… give up backbiting, reconciling those who are divided… give up harsh speech, speaking in a way that is mellow and pleasing… give up talking nonsense, saying things at the right time that are valuable and beneficial.”
§15“They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
§16When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight. When they hear a sound… smell an odor… taste a flavor… feel a touch… know an idea with their mind, they don’t get caught up in the features and details… When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
§17They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the robes and bowl; when eating and drinking; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
§18When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
§19After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness. Giving up ill will, they meditate full of sympathy for all living beings. Giving up dullness and drowsiness… restlessness and remorse… doubt, they meditate having gone beyond doubt, not undecided about skillful qualities.
§20They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
§21As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
§22And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
§23With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
§24When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, with features and details—one, two, ten, a hundred thousand rebirths, through many eons of the world contracting and expanding.
§25They extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.
§26They extend it toward knowledge of the ending of defilements. They truly understand: ‘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.’
§27They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
§28This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
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