mn.19 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there the Lord addressed the monks, saying:

“Monks.”

“Revered One,” these monks answered the Lord in assent. The Lord spoke thus:

“Monks, before my awakening; while I was the bodhisatta, not fully awakened, this occurred to me: ‘Suppose that I should fare along with a twofold thought?’ So, monks, whatever is thought of sense-pleasures and whatever is thought of malevolence and whatever is thought of harming, that I made into one part; and whatever is thought of renunciation and whatever is thought of non-malevolence and whatever is thought of non-harming, that I made into the other part.

While I, monks, was faring on thus, diligent, ardent, self-resolute, thought of sense-pleasures arose, and I comprehended thus: ‘This thought of sense-pleasures has arisen in me, but it conduces to self-hurt and it conduces to the hurt of others and it conduces to the hurt of both, it is destructive of intuitive wisdom, associated with distress, not conducive to nibbāna.’ But while I was reflecting: ‘It conduces to self-hurt.’ it subsided; and while I was reflecting, ‘It conduces to the hurt of others.’ it subsided; and while I was reflecting, ‘It is destructive of intuitive wisdom, it is associated with distress, it is not conducive to nibbāna.’ it subsided. So I, monks, kept on getting rid of the thought of sense-pleasures as it constantly arose. I kept on driving it out. I kept on making an end of it.

While I, monks, was faring on thus, diligent, ardent, self-resolute, thought of malevolence arose… thought of harming arose, and I comprehended thus: ‘This thought of malevolence… of harming has arisen in me, but it conduces to self-hurt… not conducive to nibbāna.’ But while I was reflecting, ‘It conduces to self-hurt’… while I was reflecting, ‘It is… not conducive to nibbāna.’ it subsided. So I, monks, kept on getting rid of the thought of harming as it constantly arose. I kept on driving it out. I kept on making an end of it.

Monks, according to whatever a monk ponders and reflects on much his mind in consequence gets a bias that way. Monks, if a monk ponder and reflect much on thought of sense-pleasures he ejects thought of renunciation; if he makes much of the thought of sense-pleasures, his mind inclines to the thought of sense-pleasures. Monks, if a monk ponder and reflect much on the thought of malevolence… on the thought of harming, he ejects the thought of non-harming; if he makes much of the thought of harming, his mind inclines to the thought of harming.

Monks, it is as if in the last month of the rains, in the autumn when the corn is thick, a cowherd might be looking after the cows, and might hit them above and below with a stick, and might restrain and check them. What is the reason for this? Monks, that cowherd sees death or imprisonment or degradation from that source. Even so did I, monks, see the peril in unskilled states of mind, the vanity, the defilement, and the advantage, allied to cleansing, in renouncing them for skilled states of mind.

While I, monks, was faring on, diligent, ardent, self-resolute, thought of renunciation arose and I comprehended thus: ‘This thought of renunciation has arisen in me, and it conduces neither to self-hurt nor does it conduce to the hurt of others nor does it conduce to the hurt of both, it is for growth in intuitive wisdom, it is not associated with distress, it is conducive to nibbāna.’ If during the night, monks, I should ponder and reflect upon this, not from that source do I behold fear; and if during the day, monks, I should ponder and reflect upon this, not from that source do I behold fear; and if during the night and day, monks, I should ponder and reflect upon this, not from that source do I behold fear. But I thought that after pondering and reflecting too long my body would be weary; if the body was weary the mind would be disturbed; if the mind is disturbed it is a mind far from concentration. So I monks, subjectively steadied the mind. I calmed it. I made it one-pointed. I concentrated. What was the reason for this? I thought, ‘Do not let my mind be disturbed.’

While I, monks, was faring on diligent, ardent, self-resolute, thought of non-malevolence… thought of non-harming arose, and I comprehended thus: ‘This thought of non-malevolence… or non-harming has arisen in me, and it conduces neither to self-hurt nor does it conduce to the hurt of others nor does it conduce to the hurt of both, it is for growth in intuitive wisdom, it is not associated with distress, it is conducive to nibbāna.’ If, during the night, monks… not from that source do I behold fear. But I thought that after pondering and reflecting too long my body would be weary; if the body was weary the mind would be disturbed; if the mind is disturbed, it is a mind far from concentration. So I, monks subjectively steadied the mind. I calmed it. I made it one-pointed. I concentrated. What was the reason for this? I thought, ‘Do not let my mind be disturbed.’

Monks, according to whatever a monk ponders and reflects on much his mind in consequence gets a bias that way. Monks, if a monk ponder and reflect much on thought of renunciation he ejects thought of sense-pleasures; if he makes much of the thought of renunciation, his mind inclines to the thought of renunciation. Monks, if a monk ponder and reflect much on the thought of non-malevolence… of non-harming, he ejects thought of harming. If he makes much of the thought of non-harming his mind inclines to the thought of non-harming.

Monks, it is as if in the last month of the hot weather when all the corn is stored at the confines of a village a cowherd might be looking after the cows; while he is at the root of a tree or in the open he remembers there is something to be done, and thinks: Those are the cows. Even so, monks, remembering there is something to be done, did I think: Those are mental states.

Monks, unsluggish energy was stirred up in me, unmuddled mindfulness was set up, the body was tranquil, impassible, the mind composed, one-pointed. Then I, monks, aloof from pleasures of the senses, aloof from unskilled states of mind, entered into and abided in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. By allaying initial and discursive thought, with the mind subjectively tranqillised and fixed on one point, I entered into and abided in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful. By the fading out of rapture, I dwelt with equanimity, attentive, and clearly conscious; and I experienced in my person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful.’ and I entered into and abided in the third meditation. By getting rid of joy, by getting rid of anguish, by the going down of my former pleasures and sorrows, I entered into and abided in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.

Thus with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge and recollection of former habitations: I remembered a variety of former habitations, thus: one birth, two births, three… four… five… ten… twenty… thirty… forty… fifty… a hundred… a thousand… a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration: such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here. Thus I remember divers former habitations in all their modes and detail. This, Monks, was the first knowledge attained by me in the first watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge of the passing hence and the arising of beings. With the purified deva-vision surpassing that of men I see beings as they pass hence or come to be: I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds, and I think: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct of speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view, these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell. But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view, these, at the breaking up of the body after dying have arisen in a good bourn, a heaven world. Thus with the purified deva-vision surpassing that of men do I see beings as they pass hence, as they arise; I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of their deeds. This, Monks, was the second knowledge attained by me in the middle watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge of the destruction of the cankers. I understood as it really is: This is anguish, this is the arising of anguish, this is the stopping of anguish, this is the course leading to the stopping of anguish. I understood as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers. Knowing this thus, seeing thus, my mind was freed from the canker of sense-pleasures, and my mind was freed from the canker of becoming, and my mind was freed from the canker of ignorance. In freedom the knowledge came to be: I am freed; and I comprehended: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such. This, Monks, was the third knowledge attained by me in the last watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose even as I abided diligent, ardent, self-resolute.

Monks, as there might be a large piece of low-lying marshy ground in a forest grove, near which might live a large herd of deer, towards which some man might come along, not desiring their good, not desiring their weal, not desiring their security from bonds; if there were a road that was secure, safe, leading to rapture, he might block that road, might open up a treacherous road, might place a decoy and might tether a female decoy as a lure, even so, monks, after a time that great herd of deer might come to calamity and dwindle away. But, monks, if some man came along towards that great herd of deer, desiring their good, desiring their weal, desiring their security from bonds, and if there were a road that was secure, safe, leading to rapture, he might open up that road, he might block the treacherous road, he would disturb the male decoy, he would let loose the female lure; thus, monks, after a time that great herd of deer would come to growth, expansion, maturity.

Monks, this parable has been made by me for illustrating the meaning and this is the meaning here: ‘The large piece of low-lying marshy ground.’ monks, this is a synonym for sense-pleasures. The great herd of deer.’ monks, this is a synonym for beings. ‘The man not desiring their good, not desiring their weal, not desiring their security from bonds.’ monks, this is a synonym for Mara, the Evil One. ‘The treacherous way.’ monks, this is a synonym for the eightfold wrong way, that is to say, wrong view, wrong thought, wrong speech, wrong action, wrong way of living, wrong endeavour, wrong mindfulness, wrong concentration. ‘The male decoy.’ monks, this is a synonym for the passion of delight. ‘The female lure.’ monks, this is a synonym for ignorance. ‘The man desiring good, desiring weal, desiring security from the bonds.’ monks, this is a synonym for the Tathāgata, perfected one, fully self-awakened one. ‘The way that is secure, safe, leading to rapture.’ monks, this is a synonym for the ariyan eightfold Way, that is to say, right view, right thought, right speech, right action, right way of living, right endeavour, right mindfulness, right concentration. Thus is the secure, safe way leading to rapture opened by me, monks, the treacherous way blocked, the decoy disturbed, the lure let loose.

Whatever, monks, is to be done from compassion by a Teacher seeking the welfare of his disciples, that has been done by me out of compassion for you. These, monks, are the roots of trees, these are empty places. Meditate, monks; do not be slothful, be not remorseful later. This is our instruction to you.”

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

Discourse on the Twofold Thought: The Ninth

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:

“Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, it occurred to me: ‘Suppose that I divide my thoughts into two classes. Then I set on one side thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty, and I set on the other side thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty.

“As I abided thus, diligent, ardent, and resolute, a thought of sensual desire arose in me. I understood thus: ‘This thought of sensual desire has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.’ When I considered: ‘This leads to my own affliction,’ it subsided in me; when I considered: ‘This leads to others’ affliction,’ it subsided in me; when I considered: ‘This leads to the affliction of both,’ it subsided in me; when I considered: ‘This obstructs wisdom, causes difficulties, and leads away from Nibbāna,’ it subsided in me. Whenever a thought of sensual desire arose in me, I abandoned it, removed it, did away with it.

“As I abided thus, diligent, ardent, and resolute, a thought of ill will arose in me…a thought of cruelty arose in me. I understood thus: ‘This thought of cruelty has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.‘ When I considered thus…it subsided in me. Whenever a thought of cruelty arose in me, I abandoned it, removed it, did away with it.

“Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of sensual desire, he has abandoned the thought of renunciation to cultivate the thought of sensual desire, and then his mind inclines to thoughts of sensual desire. If he frequently thinks and ponders upon thoughts of ill will…upon thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty.

“Just as in the last month of the rainy season, in the autumn, when the crops thicken, a cowherd would guard his cows by constantly tapping and poking them on this side and that with a stick to check and curb them. Why is that? Because he sees that he could be flogged, imprisoned, fined, or blamed if he let them stray into the crops. So too I saw in unwholesome states danger, degradation, and defilement, and in wholesome states the blessing of renunciation, the aspect of cleansing.

“As I abided thus, diligent, ardent, and resolute, a thought of renunciation arose in me. I understood thus: ‘This thought of renunciation has arisen in me. This does not lead to my own affliction, or to others’ affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration.’ So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So that my mind should not be strained.

“As I abided thus, diligent, ardent, and resolute, a thought of non-ill will arose in me…a thought of non-cruelty arose in me. I understood thus: ‘This thought of non-cruelty has arisen in me. This does not lead to my own affliction, or to others’ affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration.’ So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So that my mind should not be strained.

“Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of renunciation, he has abandoned the thought of sensual desire to cultivate the thought of renunciation, and then his mind inclines to thoughts of renunciation. If he frequently thinks and ponders upon thoughts of non-ill will…upon thoughts of non-cruelty, he has abandoned the thought of cruelty to cultivate the thought of non-cruelty, and then his mind inclines to thoughts of non-cruelty.

“Just as in the last month of the hot season, when all the crops have been brought inside the villages, a cowherd would guard his cows while staying at the root of a tree or out in the open, since he needs only to be mindful that the cows are there; so too, there was need for me only to be mindful that those states were there.

“Tireless energy was aroused in me and unremitting mindfulness was established, my body was tranquil and untroubled, my mind concentrated and unified.

“Quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna…as Sutta 4, §§23—32…I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

“This was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.

“Suppose, bhikkhus, that in a wooded range there was a great low-lying marsh near which a large herd of deer lived. Then a man appeared desiring their ruin, harm, and bondage, and he closed off the safe and good path to be traveled joyfully, and he opened up a false path, and he put out a decoy and set up a dummy so that the large herd of deer might later come upon calamity, disaster, and loss. But another man came desiring their good, welfare, and protection, and he reopened the safe and good path that led to their happiness, and he closed off the false path, and he removed the decoy and destroyed the dummy, so that the large herd of deer might later come to growth, increase, and fulfilment.

“Bhikkhus, I have given this simile in order to convey a meaning. This is the meaning: ‘The great low-lying marsh’ is a term for sensual pleasures. ‘The large herd of deer’ is a term for beings. ‘The man desiring their ruin, harm, and bondage’ is a term for Māra the Evil One. ‘The false path’ is a term for the wrong eightfold path, that is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. ‘The decoy’ is a term for delight and lust. ‘The dummy’ is a term for ignorance. ‘The man desiring their good, welfare, and protection’ is a term for the Tathāgata, accomplished and fully enlightened. ‘The safe and good path to be traveled joyfully’ is a term for the Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“So, bhikkhus, the safe and good path to be traveled joyfully has been reopened by me, the wrong path has been closed off, the decoy removed, the dummy destroyed.

“What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. There are these roots of trees, these empty huts. Meditate, bhikkhus, do not delay or else you will regret it later. This is our instruction to you.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, in Anāthapiṇḍika‘s Park. There the Blessed One addressed the monks: “Monks.” “Auspicious sir,” those monks replied to the Blessed One. The Blessed One said this:

“Monks, before my awakening, when I was an unenlightened Bodhisatta¹, this thought occurred to me: ‘What if I were to abide continually dividing my thoughts into two categories?’ Monks, any thought of sensuality, aversion, or cruelty I put in one category; any thought of renunciation, non-aversion, and non-cruelty I put in the second category.

“Monks, while I was abiding in this way, vigilant, ardent, and resolute, a sensual thought arose in me. I understand it in this way: ‘A sensual thought has arisen in me. This leads to my own affliction, to the affliction of others, and to the affliction of both. It destroys wisdom, brings irritation, and does not lead to Nibbāna.’ Monks, by reflecting ‘It leads to my own affliction,’ it disappeared. Monks, by reflecting ‘It leads to the affliction of others,’ it disappeared. Monks, by reflecting ‘It leads to the affliction of both,’ it disappeared. Monks, by reflecting ‘It destroys wisdom, brings irritation, and does not lead to Nibbāna,’ it disappeared. Monks, I abandoned, removed, and destroyed all arisen sensual thoughts.

“Monks, while I was abiding in this way, vigilant, ardent, and resolute, an aversive thought… a thought of cruelty arose in me. I understand it in this way: ‘A thought of cruelty has arisen in me… Monks, I abandoned, removed, and destroyed all thoughts of cruelty.

“Monks, whatever a monk frequently thinks about and considers becomes the inclination of his mind. Monks, if a monk frequently thinks about and considers sensual thoughts, then thoughts of renunciation are abandoned, sensual thoughts become frequent, and his mind inclines towards sensual thoughts. Monks, if a monk frequently thinks about and considers aversive thoughts… thoughts of cruelty, then thoughts of non-cruelty are abandoned, thoughts of cruelty become frequent, and his mind inclines towards thoughts of cruelty. Monks, it is like the last month of the rainy season, at the beginning of autumn, when fields are crowded with crops, and a cow-herder is herding cows. Using a stick, he fends off, forces back, obstructs, and keeps those cows away from that field of crops. For what reason? Monks, it is because the cow-herder sees that it would be a cause of execution, imprisonment, fining, or reprimand. In the same way, monks, I saw the drawback, degradation, and defilement of unwholesome mindstates, and the blessing of renunciation and the factor of purification of wholesome mindstates.

“Monks, while I was abiding in this way, vigilant, ardent, and resolute, a thought of renunciation arose in me. I understand it in this way: ‘A thought of renunciation has arisen in me. This does not lead to my own affliction, to the affliction of others, or to the affliction of both. It nurtures wisdom, eliminates irritation, and leads to Nibbāna.’ Monks, even if I thought about and considered that thought at night, I saw no danger² with that as its cause. Monks, even if I thought about and considered that thought during the day, I saw no danger with that as its cause. Monks, even if I thought about and considered that thought during both night and day, I saw no danger with that as its cause. However, when I thought about and considered for too long, my body became tired. When the body is tired the mind is disturbed. A disturbed mind is far from concentration. Monks, I internally settled, relaxed, focused, and concentrated my mind. For what reason? ‘May my mind not be disturbed.’

“Monks, while I was abiding in this way, vigilant, ardent, and resolute, a thought of non-aversion… of non-cruelty arose in me. I understand it in this way: ‘A thought of non-cruelty has arisen in me… Monks, I internally settled, relaxed, focused, and concentrated my mind. For what reason? ‘May my mind not be disturbed.’

“Monks, whatever a monk frequently thinks about and considers becomes the inclination of his mind. Monks, if a monk frequently thinks about and considers thoughts of renunciation, then sensual thoughts are abandoned, thoughts of renunciation become frequent, and his mind inclines towards thoughts of renunciation. Monks, if a monk frequently thinks about and considers thoughts of non-aversion… thoughts of non-cruelty, then thoughts of cruelty are abandoned, thoughts of non-cruelty become frequent, and his mind inclines towards thoughts of non-cruelty. Monks, it is like the last month of the hot season, when all the crops have been brought into the villages, and a cow-herder is herding cows. While sitting at the root of a tree or in the open air, he only needs to maintain mindfulness that ‘The cows are there.’ In the same way, monks, there only needed to be mindfulness that ‘Mindstates are there.’

“Monks, unrelenting energy was aroused in me, clear mindfulness was established, the body was unagitated and tranquil, the mind was concentrated and focused. Monks, secluded from sensuality, secluded from unwholesome phenomena, I attained and remained in the first jhāna, which has thought and consideration, and has rapture and pleasure produced by seclusion. With the calming of thought and consideration, and with internal composure³ and mental focus⁴, I attained and remained in the second jhāna, which is free of thought and free of consideration, and has rapture and pleasure born from concentration. With the fading away of rapture, I remained equanimous, mindful, and clearly comprehending, and I experienced pleasure with the body; I attained and remained in the third jhāna, which the noble ones describe as ‘Equanimous, mindful, and dwelling happily.’ With the abandoning of pleasure, the abandoning of pain, and the prior disappearance of elation and depression, I attained and remained in the fourth jhāna, which has neither pain nor pleasure, and has purity due to mindfulness and equanimity⁵.

“When the mind was concentrated in this way – completely pure, clean, spotless, free of defilement, soft, flexible, stable, and imperturbable – I directed the mind towards recollection of past lives. I recalled many past lives; that is, one birth, two births, three… four… five… ten… twenty… thirty… forty… fifty… one hundred… one thousand… one hundred thousand births, many eons of universal contraction, many eons of universal expansion, many eons of universal expansion and contraction – ‘There, such was my name, such was my clan, such was my appearance, such was my food, such was my experience of pleasure and pain, such was the ending of my lifespan. When I fell from there, I arose over there; there, such was my name… such was the ending of my lifespan. When I fell from there, I arose here.’ In this way I remember many past lives, in every characteristic and detail. Monks, this is the first knowledge, which I attained in the first portion of the night. Ignorance was destroyed, knowledge arose; darkness was destroyed, light arose – as it is for one who dwells vigilant, ardent, and resolute.

“When the mind was concentrated in this way – completely pure, clean, spotless, free of defilement, soft, flexible, stable, and imperturbable – I directed the mind towards knowledge of the death and rebirth of beings. With the divine eye which is pure and surpasses human vision, I saw beings dieing and being reborn – inferior, superior, beautiful, ugly, fortunate, unfortunate; I understood how beings fare according to their actions: ‘These honorable beings were endowed with bodily misconduct, verbal misconduct, and mental misconduct. They criticized noble ones, they held false perspectives, and they undertook actions based on false perspectives⁶. After dieing, when they were separated from their body, they arose in a state of deprivation, a bad destination, downfall, hell. However, these honorable beings were endowed with good bodily conduct, good verbal conduct, and good mental conduct. They did not criticize noble ones, they had correct perspectives, and they undertook actions based on correct perspectives. After dieing, when they were separated from their body, they arose in a good destination, a heavenly world.’ Thus, with the divine eye which is pure and surpasses human vision, I saw beings dieing and being reborn – inferior, superior, beautiful, ugly, fortunate, unfortunate; I understood how beings fare according to their actions. Monks, this is the second knowledge, which I attained in the middle portion of the night. Ignorance was destroyed, knowledge arose; darkness was destroyed, light arose – as it is for one who dwells vigilant, ardent, and resolute.

“When the mind was concentrated in this way – completely pure, clean, spotless, free of defilement, soft, flexible, stable, and imperturbable – I directed the mind towards knowledge of the elimination of the taints. I accurately knew ‘This is suffering.’ I accurately knew ‘This is the source of suffering.’ I accurately knew ‘This is the cessation of suffering.’ I accurately knew ‘This is the practice which leads to the cessation of suffering.’ I accurately knew ‘These are the taints.’ I accurately knew ‘This is the source of the taints.’ I accurately knew ‘This is the cessation of the taints.’ I accurately knew ‘This is the practice which leads to the cessation of the taints.’ Knowing in this way, seeing in this way, my mind was liberated from the taint of sensuality, from the taint of existence, and from the taint of ignorance. When there was liberation, there was the knowledge ‘Liberated.’ I knew, ‘Birth has been eliminated. The Holy Life has been lived. What was to be done has been done. There will be no further existence here.’ Monks, this is the third knowledge, which I attained in the third portion of the night. Ignorance was destroyed, knowledge arose; darkness was destroyed, light arose – as it is for one who dwells vigilant, ardent, and resolute.

“Monks, it is like a pond in a large valley in the forest, which a large community of deer live in dependence on. Some man might arise who desires their detriment, harm, and entrapment. He might close the safe, secure path that leads to bliss, open a false path, put in a decoy, and set up a distraction. In this way, monks, at a later occasion that large community of deer might attain misfortune and disaster. However, monks, another might arise who desires their benefit, welfare, and security. He might open the safe, secure path that leads to bliss, close the false path, take away the decoy, and remove the distraction. In this way, monks, at a later occasion that large community of deer might attain prosperity, growth, and abundance.

“Monks, I have made this simile to demonstrate a meaning. And this is the meaning in this case: Monks, ‘a pond in a large valley in the forest’ is a designation for sensuality. Monks, ‘a large community of deer’ is a designation for beings. Monks, ‘a person who desires their detriment, harm, and entrapment’ is a designation for Māra, the Evil One. Monks, ‘false path’ is a designation for the eightfold wrong path, that is, wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. Monks, ‘decoy’ is a designation for delight and passion. Monks, ‘distraction’ is a designation for ignorance. Monks, ‘a person who desires their benefit, welfare, and security’ is a designation for the Tathāgata, the Arahant, the Fully Enlightened One. Monks, ‘safe, secure path that leads to bliss’ is a designation for the noble eightfold path, that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“Monks, I have opened the safe, secure path that leads to bliss, closed the false path, taken away the decoy, and removed the distraction. Monks, what is to be done out of compassion by a teacher who seeks the welfare of his disciples has been done by me for you. Monks, there are these tree-roots, there are these empty buildings. Meditate, monks! Do not be negligent. Do not be one who later falls into regret. This is my instruction for you.”

This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s speech.