mn.64 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:

"Do you, monks, remember that I taught you about the five fetters binding to the lower (shore)?" When this had been said, the venerable Māluṅkyāputta spoke thus to the Lord: "Yes, I, revered sir, remember that the Lord taught that there are five fetters binding to the lower (shore)." "But do you, Māluṅkyāputta, remember it as it was spoken by me, when I taught you about the five fetters binding to the lower (shore)?" "I, revered sir, remember that the Lord taught that false view of own body is a fetter binding to the lower (shore). I, revered sir, remember that perplexity is a fetter binding to the lower (shore). I, revered sir, remember that clinging to rites and customs is a fetter binding to the lower (shore). I, revered sir, remember that desire for sense-pleasures is a fetter binding to the lower (shore). I, revered sir, remember that malevolence is a fetter binding to the lower (shore). It is thus that I, revered sir, remember the five fetters binding to the lower (shore) as taught by the Lord."

"And about whom do you, Māluṅkyāputta, remember that I thus taught the five fetters binding to the lower (shore)? Would not wanderers belonging to other sects chide you with the simile of the baby? For, Māluṅkyāputta, if there were not ‘own body’ for an innocent baby boy lying on his back, whence could there arise for him the view of ‘own body’? A leaning to the view of ‘own body’ indeed lies latent in him.

Māluṅkyāputta, if there were not ‘things’ for an innocent baby boy lying on his back, whence could there arise for him perplexity about things! A leaning to perplexity indeed lies latent in him.

Māluṅkyāputta, if there were not ‘habits’ for an innocent baby boy lying on his back, whence could there arise for him clinging to rites and customs? A leaning to clinging to rites and customs indeed lies latent in him.

Māluṅkyāputta, if there were not ‘sense-pleasures’ for an innocent baby boy lying on his back, whence could there arise for him desire for sense-pleasures among the sense-pleasures? A leaning to attachment to sense-pleasures indeed lies latent in him.

Māluṅkyāputta, if there were not ‘beings’ for an innocent baby boy lying on his back, whence could there arise for him malevolence towards beings? A leaning to malevolence indeed lies latent in him.

Now, Māluṅkyāputta, would not wanderers belonging to other sects chide you with this simile of the baby?" When this had been said, the venerable Ānanda spoke thus to the Lord: "Lord, this is the time, Well-farer, this is the time that the Lord might teach (us) about the five fetters binding to the lower (shore). When the monks have heard the Lord they will remember." "Well then, Ānanda, listen, attend carefully, and I will speak." "Yes, revered sir," the venerable Ānanda answered the Lord in assent. The Lord spoke thus:

[1] "Herein, Ānanda, an uninstructed ordinary person, taking no count of the pure ones, unskilled in the Dhamma of the pure ones, untrained in the Dhamma of the pure ones; taking no count of the true men, unskilled in the Dhamma of the true men, untrained in the Dhamma of the true men, lives with his mind obsessed by false view as to ‘own body,’ overcome by false view as to ‘own body,’ and he does not comprehend the escape, as it really is, from the false view of ‘own body’ that has arisen. That false view of his of ‘own body,’ resistant, not dispelled, is a fetter binding to the lower (shore).

[2] He lives with his mind obsessed by perplexity overcome by perplexity, and he does not comprehend the escape, as it really is, from perplexity that has arisen. That perplexity resistant, not dispelled, is a fetter binding to the lower (shore).

[3] He lives with his mind obsessed by clinging to rites and customs overcome by clinging to rites and customs, and he does not comprehend the escape, as it really is, from clinging to rites and customs that has arisen. That clinging to rites and customs, resistant, not dispelled, is a fetter binding to the lower (shore).

[4] He lives with his mind obsessed by attachment to sense-pleasures overcome by attachment to sense-pleasures, and he does not comprehend the escape, as it really is, from attachment to sense-pleasures that has arisen. That attachment to sense-pleasures, resistant, not dispelled, is a fetter binding to the lower (shore).

[5] He lives with his mind obsessed by malevolence overcome by malevolence, and he does not comprehend the escape, as it really is, from malevolence that has arisen. That malevolence, resistant, not dispelled, is a fetter binding to the lower (shore).

[1] But, Ānanda, an instructed disciple of the pure ones, taking count of the pure ones, skilled in the Dhamma of the pure ones, trained in the Dhamma of the pure ones; taking count of the true men, skilled in the Dhamma of the true men, trained in Dhamma of the true men, does not live with his mind obsessed by false view as to ‘own body,’ overcome by false view as to ‘own body,’ and he comprehends the escape, as it really is, from the false view of ‘own body’ that has arisen. That false view of his of ‘own body’ is got rid of with the leaning towards it.

[2] He does not live with his mind obsessed by perplexity overcome by perplexity, and he comprehends the escape, as it really is, from perplexity that has arisen. That perplexity, is got rid of with the leaning towards it.

[3] He does not live with his mind obsessed by clinging to rites and customs overcome by clinging to rites and customs, and he comprehends the escape, as it really is, from clinging to rites and customs that has arisen. That clinging to rites and customs, is got rid of with the leaning towards it.

[4] He does not live with his mind obsessed by attachment to sense-pleasures overcome by attachment to sense-pleasures, and he comprehends the escape, as it really is, from attachment to sense-pleasures that has arisen. That attachment to sense-pleasures, is got rid of with the leaning towards it.

[5] He does not live with his mind obsessed by malevolence overcome by malevolence, and he comprehends the escape, as it really is, from malevolence that has arisen. That malevolence, is got rid of with the leaning towards it.

Whatever, Ānanda, is the way, whatever the course, for getting rid of the five fetters binding to the lower (shore); that one could know or see or get rid of the five fetters binding to the lower (shore) irrespective of that way, that course—this situation does not occur. Just as this situation does not occur, Ānanda, that without having cut off the bark of a great, stable and pithy tree, without having cut out the softwood, there can be no cutting out of the pith, even so, Ānanda, whatever is the way, whatever the course for getting rid of the five fetters binding to the lower (shore), that one could know or see or get rid of the five fetters binding to the lower (shore) irrespective of this way, this course, this situation does not occur.

But, Ānanda, whatever is the way, whatever the course for getting rid of the five fetters binding to the lower (shore), that one could know or see or get rid of the five fetters binding to the lower (shore) because of that way, that course, this situation occurs. Just as this situation occurs, Ānanda, that having cut off the bark of a great, stable and pithy tree, having cut out the softwood, there can be a cutting out of the pith, even so, Ānanda, whatever is the way, whatever the course for getting rid of the five fetters binding to the lower (shore), that one could know or see or get rid of the five fetters binding to the lower (shore) because of this way, this course, this situation occurs.

It is as if, Ānanda, the river Ganges were full of water, overflowing, so that a crow could drink from it, and a feeble man should come along, thinking: ‘Having cut across the stream of the river Ganges using my arms, I am going safely beyond,’ yet he would not be able, having cut across the stream of the river Ganges and using his arms, to go safely beyond. Even so, Ānanda, whoever while Dhamma is being taught to him for the stopping of ‘own body’ does not rejoice, is not pleased and composed, he is not freed, even as this is to be understood of that feeble man. But, Ānanda, if the river Ganges were full of water, overflowing, so that a crow could drink from it, and a strong man should come along, thinking: ‘Having cut across the stream of the river Ganges, using my arms, I am going safely beyond,’ he would be able, having cut across the stream of the river Ganges and using his arms, to go safely beyond. Even so, Ānanda, whoever while Dhamma is being taught to him for the stopping of ‘own body’ rejoices, is pleased and composed, he is freed, even as this is to be understood of that strong man.

[1] And what, Ānanda, is the way, what the course for getting rid of these five fetters binding to the lower (shore)? Here, Ānanda, a monk, by aloofness from ‘clinging,’ by getting rid of unskilled states of mind, by allaying every bodily impropriety, aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[2] And again, Ānanda, a monk, by allaying initial and discursive thought, with the mind subjectively tranquillised and fixed on one point, enters and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[3] And again, Ānanda, a monk, by the fading out of rapture, dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters on and abides in the third meditation. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[4] And again, Ānanda, a monk by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[5] And again, Ānanda, a monk by wholly transcending perception of material shapes, by the going down of perception due to sensory impressions, by not attending to perception of variety, thinking: ‘Ether is unending,’ enters on and abides in the plane of infinite ether. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[6] And again, Ānanda, a monk by wholly transcending the plane of infinite ether, thinking: ‘Consciousness is unending,’ enters on and abides in the plane of infinite consciousness. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[7] And again, Ānanda, a monk, by wholly transcending the plane of infinite consciousness, thinking: ‘There is no thing,’ enters on and abides in the plane of no-thing. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

"If this, revered sir, is the way, this the course for getting rid of the five fetters binding to the lower (shore), then how is it that some monks here are those who have freedom of mind, while others are those who have freedom through intuitive wisdom?" "As to this, I, Ānanda, say that there is a difference in their faculties."

Thus spoke the Lord. Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Greater Discourse to Mālunkyā(putta): The Fourth

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, do you remember the five lower fetters as taught by me?”

When this was said, the venerable Mālunkyāputta replied: “Venerable sir, I remember the five lower fetters as taught by the Blessed One.”

“But, Mālunkyāputta, in what way do you remember the five lower fetters as taught by me?”

“Venerable sir, I remember identity view as a lower fetter taught by the Blessed One. I remember doubt as a lower fetter taught by the Blessed One. I remember adherence to rules and observances as a lower fetter taught by the Blessed One. I remember sensual desire as a lower fetter taught by the Blessed One. I remember ill will as a lower fetter taught by the Blessed One. It is in this way, venerable sir, that I remember the five lower fetters as taught by the Blessed One.”

“Mālunkyāputta, to whom do you remember my having taught these five lower fetters in that way? Would not the wanderers of other sects confute you with the simile of the infant? For a young tender infant lying prone does not even have the notion ‘identity,’ so how could identity view arise in him? Yet the underlying tendency to identity view lies within him. A young tender infant lying prone does not even have the notion ‘teachings,’ so how could doubt about the teachings arise in him? Yet the underlying tendency to doubt lies within him. A young tender infant lying prone does not even have the notion ‘rules,’ so how could adherence to rules and observances arise in him? Yet the underlying tendency to adhere to rules and observances lies within him. A young tender infant lying prone does not even have the notion ‘sensual pleasures,’ so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him. A young tender infant lying prone does not even have the notion ‘beings,’ so how could ill will towards beings arise in him? Yet the underlying tendency to ill will lies within him. Would not the wanderers of other sects confute you with this simile of the infant?”

Thereupon, the venerable Ānanda said: “It is the time, Blessed One, it is the time, Sublime One, for the Blessed One to teach the five lower fetters. Having heard it from the Blessed One, the bhikkhus will remember it.”

“Then listen, Ānanda, and attend closely to what I shall say.”

“Yes, venerable sir,” the venerable Ānanda replied.

The Blessed One said this:

“Here, Ānanda, an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, abides with a mind obsessed and enslaved by identity view, and he does not understand as it actually is the escape from the arisen identity view; and when that identity view has become habitual and is uneradicated in him, it is a lower fetter. He abides with a mind obsessed and enslaved by doubt…by adherence to rules and observances …by sensual lust …by ill will, and he does not understand as it actually is the escape from arisen ill will; and when that ill will has become habitual and is uneradicated in him, it is a lower fetter.

“A well-taught noble disciple who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not abide with a mind obsessed and enslaved by identity view; he understands as it actually is the escape from the arisen identity view, and identity view together with the underlying tendency to it is abandoned in him. He does not abide with a mind obsessed and enslaved by doubt…by adherence to rules and observances…by sensual lust…by ill will; he understands as it actually is the escape from the arisen ill will, and ill will together with the underlying tendency to it is abandoned in him.

“There is a path, Ānanda, a way to the abandoning of the five lower fetters; that anyone, without relying on that path, on that way, shall know or see or abandon the five lower fetters—this is not possible. Just as when there is a great tree standing possessed of heartwood, it is not possible that anyone shall cut out its heartwood without cutting through its bark and sapwood, so too, there is a path…this is not possible.

“There is a path, Ānanda, a way to the abandoning of the five lower fetters; that someone, by relying on that path, on that way, shall know and see and abandon the five lower fetters—this is possible. Just as, when there is a great tree standing possessed of heartwood, it is possible that someone shall cut out its heartwood by cutting through its bark and sapwood, so too, there is a path…this is possible.

“Suppose, Ānanda, the river Ganges were full of water right up to the brim so that crows could drink from it, and then a feeble man came thinking: ‘By swimming across the stream with my arms, I shall get safely across to the further shore of this river Ganges’; yet he would not be able to get safely across. So too, when the Dhamma is being taught to someone for the cessation of personality, if his mind does not enter into it and acquire confidence, steadiness, and resolution, then he can be regarded as like the feeble man.

“Suppose, Ānanda, the river Ganges were full of water right up to the brim so that crows could drink from it, and then a strong man came thinking: ‘By swimming across the stream with my arms, I shall get safely across to the further shore of this river Ganges’; and he would be able to get safely across. So too, when the Dhamma is being taught to someone for the cessation of personality, if his mind enters into it and acquires confidence, steadiness, and resolution, then he can be regarded as like the strong man.

“And what, Ānanda, is the path, the way to the abandoning of the five lower fetters? Here, with seclusion from the acquisitions, with the abandoning of unwholesome states, with the complete tranquillization of bodily inertia, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

“Whatever exists therein of material form, feeling, perception, formations, and consciousness, he sees those states as impermanent, as suffering, as a disease, as a tumour, as a barb, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self. He turns his mind away from those states and directs it towards the deathless element thus: ‘This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in the Dhamma, then with the destruction of the five lower fetters he becomes one due to reappear spontaneously in the Pure Abodes and there attain final Nibbāna without ever returning from that world. This is the path, the way to the abandoning of the five lower fetters.

“Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…Again, with the fading away as well of rapture, a bhikkhu…enters upon and abides in the third jhāna…Again,a with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

“Whatever exists therein of material form, feeling, perception, formations, and consciousness, he sees those states as impermanent…as not self. He turns his mind away from those states and directs it towards the deathless element…This is the path, the way to the abandoning of the five lower fetters.

“Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and abides in the base of infinite space.

“Whatever exists therein of feeling, perception, formations, and consciousness, he sees those states as impermanent…as not self. He turns his mind away from those states and directs it towards the deathless element…This is the path, the way to the abandoning of the five lower fetters.

“Again, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and abides in the base of infinite consciousness.

“Whatever exists therein of feeling, perception, formations, and consciousness, he sees those states as impermanent…as not self. He turns his mind away from those states and directs it towards the deathless element…This is the path, the way to the abandoning of the five lower fetters.

“Again, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness.

“Whatever exists therein of feeling, perception, formations, and consciousness, he sees those states as impermanent, as suffering, as a disease, as a tumour, as a barb, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self. He turns his mind away from those states and directs it towards the deathless element thus: ‘This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in the Dhamma, then with the destruction of the five lower fetters he becomes one due to reappear spontaneously in the Pure Abodes and there attain final Nibbāna without ever returning from that world. This is the path, the way to the abandoning of the five lower fetters.”

“Venerable sir, if this is the path, the way to the abandoning of the five lower fetters, then how is it that some bhikkhus here are said to gain deliverance of mind and some are said to gain deliverance by wisdom?”

“The difference here, Ānanda, is in their faculties, I say.”

That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.