The Collected Teachings on the Bodhisatva
Chapter 1: The Householder

[V40] [F.255.b] [B1]

[MS.1.b] Homage to all the buddhas and bodhisatvas. Homage to the noble and princely Mañjuśrī.6

Thus did I hear at one time. The Lord once spent the rainy season in retreat at Śrāvastī. When the three months had passed, he prepared his mendicant robes, put them on, and started wandering the country again in the company of a large assembly of mendicants, 1,250 strong. The Lord was esteemed, revered, praised, and honored by monks and nuns, laymen and laywomen, by kings and ministers, by various followers of other teachings, by ascetics, brahmins, and householders, and by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. The Lord received a great abundance of robes, foodstuffs, bedding and seats, medical supplies, and utensils.

The Lord was greeted with elegant and generous words of praise: “Such indeed is the Lord: He is a tathāgata, an arhat, a fully accomplished buddha, perfect in wisdom and conduct, a sugata. He is a knower of the world, an unsurpassable guide for men ready to be disciplined, a teacher of gods and humans, awakened, a lord. He has surpassed the world with its gods, the world with its māras, brahmā gods, ascetics and brahmins, and gods and men, and asuras, when he himself attained realization and accomplishment through superior abilities. [F.256.a] He teaches the true Dharma, which is excellent in the beginning, excellent in the middle, and excellent in the end, accurate in meaning and well expressed, and he reveals the life of purity that is simple, complete, perfect, and pure.”

It so happened that the Lord was traveling among the towns of the country of Magadha and gradually made his way toward the great city of Rājagṛha. Upon his arrival, the Lord went and stayed at Vulture’s Peak near the great city of Rājagṛha. At that time, a merchant and householder by the name of Bhadrapāla was living in the city. He had previously developed roots of virtue by honoring the victorious buddhas of the past. He was wealthy, with great riches and victual resources, and possessed a huge property, acquisitions and tools, gold and silver, storerooms filled with great wealth and stocks of grain, an abundance of jewels, pearls, gems, shells, crystals, and coral, large stocks of elephants, horses, buffalos, cattle, and sheep, and many male and female servants, workers, and laborers.

The householder Bhadrapāla heard that the ascetic Gautama, who had renounced the Śākya clan and become a mendicant, was traveling in Magadha together with a great community of mendicants, 1,250 strong, that he had arrived at the great city of Rājagṛha, that he was now staying on Vulture’s Peak near the city, and that he was being greeted with elegant and generous words of praise. “Such indeed is the Lord: He is a tathāgata, an arhat, a fully accomplished buddha, perfect in wisdom and conduct, a sugata. He is a knower of the world, an unsurpassable guide for men ready to be disciplined, a teacher of gods and humans, awakened, a lord. [MS.2.a] He teaches the true Dharma, which is excellent in the beginning, excellent in the middle, excellent in the end, and accurate in meaning and well expressed, and he reveals the life of purity that is simple, complete, perfect, and pure.” [F.256.b]

He thought to himself, “Now I should really go to see the ascetic Gautama. It is wonderful to have the opportunity to see the tathāgatas, the arhats, the fully accomplished buddhas.”

So it was that the merchant and householder Bhadrapāla left the great city of Rājagṛha in the company of five hundred other householders in order to see the Lord.

In the early part of the day the Lord put on his robes, took his bowl, and led the community of monks into the great city of Rājagṛha to collect alms. He conducted himself with grace, going from place to place with eyes downcast in a graceful manner, moving his limbs gracefully, and bearing his robes and bowl with great dignity. The merchant and householder Bhadrapāla, together with the five hundred other householders, saw the Lord in the distance, approaching them in a graceful and pleasant manner with his senses composed and his mind at ease, supremely disciplined and tranquil. His senses subdued, with the modest dignity of an elephant, he was clear and shining like a lake of pure water. He was honored by a great many gods, honored by a great many yakṣas, and honored by a great many men. His body was golden, with the thirty-two characteristics of a great being and adorned with the eighty minor marks. A great rain of flowers, a great flood of flowers, rained down upon him, and he placed his feet upon lotuses made of the seven precious substances and possessing a thousand billion petals.

When they saw him from afar, approaching with this display of many hundreds of thousands of forms of pure conduct, they were filled with faith in the Lord. [F.257.a] With faith they approached the Lord, venerated him by placing their heads at his feet, and sat down at one side.

Then the householder Bhadrapāla, accompanied by the five hundred other householders, spoke to the Lord: “Lord Gautama! You overwhelm this assembly with your glory. Lord Gautama! You overwhelm this assembly with your radiance. Lord Gautama! You overwhelm this assembly with your splendor.7 Lord Gautama! You overwhelm this assembly with your brilliance. Lord Gautama! You overwhelm us with your beauty. The body of the Lord Gautama is golden. [MS.2.b] The Lord Gautama’s body is as beautiful as that of the sage Aṅgiras. The Lord Gautama has no equal in any respect. The qualities of the Lord Gautama are the most extraordinary and marvelous qualities in the entire world. Lord Gautama! It occurs to me: What did the Lord Gautama see to make him leave his home and become a renunciant?”

The merchant and householder Bhadrapāla praised the Lord with these verses:

The Lord then addressed the merchant and householder Bhadrapāla: [F.258.b] “Alas! One who is involved with the world is tormented by ten afflictions. What are these ten afflictions? They are the affliction of birth, the affliction of old age, the affliction of disease, the affliction of death, the affliction of sorrow, the affliction of lamentation, the affliction of suffering, the affliction of depression, the affliction of grief, and the affliction of cyclic existence.

“Householder, seeing that one who is involved with the world is tormented by these ten afflictions, I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.” [MS.3.b]

He then went on to speak these verses:

“Alas, householder! I have seen the hatred caused by ten situations that lead to malice, that make those who are involved with the world fight among themselves. What are these ten situations that lead to malice? Malicious intent arises when one thinks, ‘I have been treated unjustly.’ Malicious intent arises when one thinks, ‘I am being treated unjustly.’ Malicious intent arises when one thinks, ‘I will be treated unjustly.’ Malicious intent arises when one thinks, ‘My dear ones have been treated unjustly.’ Malicious intent arises when one thinks, ‘My dear ones are being treated unjustly.’ Malicious intent arises when one thinks, ‘My dear ones will be treated unjustly.’ Malicious intent arises when one thinks, ‘My enemy has gained an advantage.’ Malicious intent arises when one thinks, ‘My enemy is gaining an advantage.’ Malicious intent arises when one thinks, ‘My enemy will gain an advantage.’ [F.259.a] The tenth is that which is caused by aggression without any particular object.

“Householder, it was in order to get rid of all malice, caused by these ten situations that lead to malice, that I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.”

Then, in order to expand on this point, the Lord went on to speak these verses:

“Alas, householder! I have seen that one who is involved with the world is lost in the thicket of dogmatic views and mistaken beliefs due to being ensnared by ten wrong views and beliefs. What are these ten beliefs? They are the mistaken belief in a self, the mistaken belief in a being, the mistaken belief in a life force, the mistaken belief in a person, the mistaken belief in annihilation, the mistaken belief in eternity, the mistaken belief that there is no action, the mistaken belief that there is no causality, the mistaken belief that actions have no consequences, and the mistaken belief in false doctrines.

“Householder, it was to get rid of all such views caused by this thicket of dogmatic views and mistaken beliefs [MS.4.a] that I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.” [F.259.b]

Then, in order to clarify this point further, the Lord went on to speak these verses:

“Alas, householder! I have seen that one who is involved with the world is pierced by ten great arrows throughout uncountable hundreds of thousands of millions of billions of eons. What are these ten great arrows? They are the arrow of thirst, the arrow of ignorance, the arrow of desire, the arrow of passion, the arrow of hatred, the arrow of delusion, the arrow of pride, the arrow of views, the arrow of existence, and the arrow of nonexistence.

“Householder, because of these ten great arrows, I decided to attain unsurpassed perfect awakening to get rid of all arrows, and with that conviction I left ordinary household life behind and became a renunciant.”

He then spoke these verses:

“Furthermore, householder, I have seen that one who is involved with the world remains conditioned by ten phenomena that have desire as their root. [F.260.a] What are these ten phenomena? They are as follows: because of desire one strives to obtain things, and because of this striving one does obtain things. When one obtains things one develops a sense of ownership, and this sense of ownership causes one to develop firm opinions. Such firm opinions lead to craving, and this craving creates attachment. This attachment causes miserliness, which in turn leads to possessiveness. With possessiveness arises the need to protect and defend one‘s property, and this causes suffering. In order to safeguard their property, people use sticks and other weapons. They get involved in quarrels, conflicts, feuds, and disputes, and this leads them to make unfounded accusations and to do many other such evil, unwholesome things.

“Householder, when I saw that one who is involved with the world remains conditioned by these ten phenomena that spring from desire, I decided to attain the unsurpassed perfect awakening that has no root or foundation, and with that conviction I left ordinary household life behind and became a renunciant.”

This is the way things are, and concerning it the following verses were recited:

“Furthermore, householder, [F.260.b] I have seen that there are ten kinds of error that cause one to be immersed in the world, doomed to error. What are these ten kinds of error? They are wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong understanding.

“Householder, when I saw that one who is involved with the world is immersed in these ten kinds of error, I decided to overcome them all and fully awaken to unsurpassed perfect awakening. With that conviction, I left ordinary household life behind and became a renunciant.”

Then, to clarify this point further, the Lord spoke these verses:

“Furthermore, householder, I have seen that one who is involved with the world sets out on the wrong path by way of ten unwholesome forms of conduct and is certain to sink into the lower realms, to descend into the lower realms, to be born into the lower realms. What are these ten actions? They are taking life, taking what is not given, sexual misconduct, lying, slander, uttering harsh words, inane chatter, covetousness, maliciousness, and holding wrong views.10

“Householder, when I saw that one who is involved with the world sets out on the wrong path by way of ten unwholesome forms of conduct and is certain to sink into the lower realms, to descend into the lower realms, to be born into the lower realms, [F.261.a] I decided to leave all these wrong paths behind and fully awaken to unsurpassed perfect awakening. With that conviction, I left ordinary household life behind and became a renunciant.”

Then, to illustrate this point in further detail, the Lord spoke these verses:

“Furthermore, householder, I have seen that one who is involved with the world is tainted by the corruption of ten major and minor vices. What are these ten? They are tainted by the taint of envy, the taint of immorality, the taint of malice, the taint of laziness, the taint of distraction, [MS.5.a] the taint of misunderstanding, the taint of inattentiveness, the taint of doubt, the taint of mistrust, and the taint of disrespect. Householder, when I saw that one who is involved with the world is corrupted by these ten vices, I decided to attain uncorrupted unsurpassed perfect awakening. [F.261.b] With that conviction, I left ordinary household life behind and became a renunciant.”

This is the way things are, and concerning it the following verses were recited:

“Furthermore, householder, I have come to know that one who is involved with the world is bound by the chains of destructive envy and miserliness. O householder, I have seen that the vision of one who is involved with the world is clouded by the cataracts of ignorance. O householder, I have seen that one who is involved with the world drowns in the moat of delusion. O householder, I have seen that one who is involved with the world is carried away by the waves of lust. O householder, I have seen that one who is involved with the world is wounded by the arrows of desire. O householder, I have seen that one who is involved with the world is enveloped by the smoke of wrath and hatred. O householder, I have seen that one who is involved with the world is ablaze with the fire of passion. O householder, I have seen that one who is involved with the world is drenched in the poison of anger. O householder, I have seen that one who is involved with the world is encircled by the thorns of oppression. [F.262.a] O householder, I have seen that one who is involved with the world loses their vigor in the forest of cyclic existence. [MS.5.b] Householder, when I saw that the vision of one who is involved with the world is clouded by these ten cataracts of ignorance, I was convinced to leave ordinary household life behind and become a renunciant.”

Then, in order to clarify this point further, the Lord went on to speak these verses:

At this, the whole group of five hundred householders was astounded, and they thought to themselves, “This must be the Buddha!” Certain that “This is the Buddha! This is the Buddha!” together they spoke these verses to the Lord, as if with one voice:

It then occurred to the Lord, “These five hundred householders are indeed ripe with the potential for virtue. I should therefore now teach them the Dharma so that they might all give up the guise of householders, become renunciants, and attain the elimination of defilement.”

Then the Lord sat down up in the air with his legs crossed, and at that, great joy, faith, respect, and wonder arose in the five hundred householders in the presence of the Lord.

The Lord then addressed the five hundred householders: “Do you wish to be released from ten afflictions? What are these ten afflictions? They are the affliction of birth, the affliction of old age, the affliction of disease, the affliction of death, the affliction of sorrow, the affliction of lamentation, the affliction of suffering, the affliction of depression, the affliction of grief, and the affliction of cyclic existence. Householders, do you wish to be released from these ten afflictions?

“Moreover, householders, do you wish to be released from the ten situations that lead to malice? What are these ten situations? Malicious intent arises when one thinks, ‘I have been treated unjustly.’ Malicious intent arises when one thinks, ‘I am being treated unjustly.’ Malicious intent arises when one thinks, ‘I will be treated unjustly.’ [F.264.a] Malicious intent arises when one thinks, ‘my dear ones have been treated unjustly.’ Malicious intent arises when one thinks, ‘My dear ones are being treated unjustly.’ Malicious intent arises when one thinks, ‘My dear ones will be treated unjustly.’ Malicious intent arises when one thinks, ‘My enemy has gained an advantage.’ Malicious intent arises when one thinks, ‘My enemy is gaining an advantage.’ Malicious intent arises when one thinks, ‘My enemy will gain an advantage.’ The tenth is aggression without a particular object. Householders, do you wish to be released from these ten situations that lead to malice?

“Moreover, householders, do you wish to be released from the thicket of the ten dogmatic views and mistaken beliefs? What are these ten beliefs? They are the mistaken belief in a self, the mistaken belief in a being, [MS.7.a] the mistaken belief in a life force, the mistaken belief in a person, the mistaken belief in annihilation, the mistaken belief in eternity, the mistaken belief that there is no action, the mistaken belief that there is no causality, the mistaken belief that actions have no consequences, and the mistaken belief in false doctrines. Householders, do you wish to be released from the thicket of these ten dogmatic views and mistaken beliefs?

“Moreover, householders, do you wish to be released from the ten arrows? What are these ten arrows? They are the arrow of thirst, the arrow of ignorance, the arrow of desire, the arrow of passion, the arrow of hatred, the arrow of delusion, the arrow of pride, the arrow of views, the arrow of existence, and the arrow of nonexistence. Householders, do you wish to be released from these ten arrows?

“Moreover, householders, [F.264.b] do you wish to be released from the ten phenomena that spring from desire? What are these ten phenomena? They are as follows: because of desire one strives to obtain things, and because of this striving one does obtain things. When one obtains things one develops a sense of ownership, and this sense of ownership causes one to develop firm opinions. Such firm opinions lead to craving, and this craving creates attachment. This attachment causes miserliness, which in turn leads one to possessiveness. With possessiveness arises the need to protect and defend one‘s property, and this causes suffering. In order to safeguard their property, people use sticks and other weapons. They get involved in quarrels, conflicts, feuds, and disputes, and this leads them to make unfounded accusations and to do many other such evil, unwholesome things. Householders, do you wish to be released from these ten phenomena that spring from desire?

“Moreover, householders, do you wish to be released from the ten kinds of error? What are these ten kinds of error? They are wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong understanding. Householders, do you wish to be released from these ten errors?

“Moreover, householders, do you wish to be released from the ten unwholesome wrong paths? What are these ten wrong paths? They are taking life, taking what is not given, sexual misconduct, lying, slander, uttering harsh words, chattering inanely, covetousness, maliciousness, and holding wrong views. Householders, do you wish to be released from these ten unwholesome wrong paths?

“Moreover, householders, do you wish to be released from ten forms of corruption? What are [F.265.a] these ten forms of corruption? They are the taint of miserliness, the taint of immorality, the taint of malice, the taint of laziness, [MS.7.b] the taint of distraction, the taint of misunderstanding, the taint of inattentiveness, the taint of doubt, the taint of mistrust, and the taint of disrespect. Householders, do you wish to be released from these ten forms of corruption?

“Moreover, householders, do you wish to be released from the ten kinds of fear inherent in cyclic existence? What are the ten? Do you wish to be released from the bonds of envy and miserliness? Householders, do you wish to be released from the cataracts of ignorance? Householders, do you wish to be released from the moat of delusion? Householders, do you wish to be released from the waves of lust? Householders, do you wish to be released from the arrows of desire? Householders, do you wish to be released from the smoke of hatred? Householders, do you wish to be released from the fire of passion? Householders, do you wish to be released from the poison of anger? Householders, do you wish to be released from the thorns of oppression? Householders, do you wish to be released from the forest of cyclic existence? Householders, do you wish to be released from these ten kinds of fear inherent in cyclic existence?”

With one voice the five hundred householders then said this to the Lord, “Lord, we do wish to be released from the ten afflictions. What are these ten afflictions? They are the affliction of birth, the affliction of old age, the affliction of disease, the affliction of death, the affliction of sorrow, [F.265.b] the affliction of lamentation, the affliction of suffering, the affliction of depression, the affliction of grief, and the affliction of cyclic existence. Lord, we do wish to be released from everything you have mentioned, up to and including the forest of cyclic existence, in groups of ten, which should be recited fully.”

The Lord then addressed the five hundred householders, “Householders, the eye does not wish for liberation. Why is that? Because the eye does not act; it is passive. The eye does not think, and it does not become conscious of anything. Therefore, householders, one can establish that the eye lacks a self. The ear, the nose, the tongue, the body, and the mind do not wish for liberation. Why is that? Because the mind does not act; it is passive. The mind does not think, and it does not become conscious of anything. Therefore, householders, one can establish that the mind lacks a self.

“Householders, form does not wish for liberation. Why is that? Because form does not act; it is passive. Form does not think, and it does not become conscious of anything. Therefore, householders, one may establish that form lacks a self. Householders, sound, smell, taste, physical objects, and mental objects do not wish for liberation. Why is that? Because mental objects do not act; they are passive. Mental objects do not think, and they do not become conscious of anything. Therefore householders, one may establish that mental objects lack a self.

“Householders, the skandha of form does not wish for liberation. Why is that? Because the skandha of form does not act; it is passive. The skandha of form does not think, and it does not become conscious of anything. Therefore, householders, one may establish that the skandha of form, too, lacks a self. Householders, the skandha of feeling, the skandha of perception, the skandha of mental conditioning, and the skandha of consciousness [MS.8.a] do not wish for liberation. Why is that? Because the skandha of consciousness [F.266.a] does not act; it is passive. The skandha of consciousness does not think, and it does not become conscious of anything. Therefore, householders, one may establish that the skandha of consciousness, too, lacks a self.

“Householders, the earth element does not wish for liberation. Why is that? Because the earth element does not act; it is passive. The earth element does not think, and it does not become conscious of anything. Therefore, householders, one may establish that the earth element, too, lacks a self. Householders, the water element, the fire element, the wind element, the space element, and the consciousness element do not wish for liberation. Why is that? Because the consciousness element does not act; it is passive. The consciousness element does not think, and it does not become conscious of anything. Therefore, householders, one may establish that the consciousness element lacks a self.

“Householders, in this way all phenomena have their origin in false mental constructions. They are dependent upon conditions, they are powerless and ineffective, and they develop in dependence upon conditions. When the conditions are present, the designation of phenomena takes place. When the conditions are not present, no designation of phenomena takes place. Householders, all phenomena are nothing but designation. There is nothing here that is born, that ages, that dies, that passes away, or that is reborn that is separate from nirvāṇa, the eradication of phenomena. You can thus come to understand that all phenomena have their origin in false mental constructions; that they rely upon conditions, are powerless and ineffective, and develop in dependence upon conditions; that when the conditions are present, the designation of phenomena takes place; that when the conditions are not present, no designation of phenomena takes place; that all phenomena are nothing but designation; and that there is nothing here that is born, that dies, that passes away or is reborn that is separate from nirvāṇa, the eradication of phenomena.

“Householders, [F.266.b] when false mental constructions are present, the designation of superficial mental activity takes place. When there are no false mental constructions, no designation of superficial mental activity takes place. When superficial mental activity is present, the designation of ignorance takes place. When there is no superficial mental activity, no designation of ignorance takes place. When ignorance is present, the designation of mental conditioning takes place. When there is no ignorance, no designation of mental conditioning takes place. When mental conditioning is present, the designation of consciousness takes place. When there is no mental conditioning, no designation of consciousness takes place. When consciousness is present, the designation of name and form takes place. When there is no consciousness, no designation of name and form takes place. When name and form are present, the designation of the six sense fields takes place. When there is no name and form, no designation of the six sense fields takes place. When the six sense fields are present, the designation of contact takes place. When the six sense fields are not present, no designation of contact takes place. When contact is present, the designation of feeling takes place. When there is no contact, no designation of feeling takes place. When feeling is present, the designation of desire takes place. When there is no feeling, no designation of desire takes place. When desire is present, the designation of grasping takes place. When there is no desire, no designation of grasping takes place. [MS.8.b] When grasping is present, the designation of becoming takes place. When there is no grasping, no designation of becoming takes place. When becoming is present, the designation of birth takes place. When there is no becoming, no designation of birth takes place. When birth is present, the designation of aging and death takes place. When there is no birth, no designation of aging and death takes place.

“What is aging? It is becoming old, it is decay, it is baldness. One becomes grey haired and wrinkled, and life ebbs away. One’s faculties are spent, and one’s mental abilities are diminished. This is what is called aging. What is death? It is perishing, it is dying, it is expiring. [F.267.a] The skandhas are destroyed, the body is left behind. One is separated from companions. This is what is called death. Together these two are called aging and death.

“When birth is present, the designation of aging and death takes place. When there is no birth, no designation of aging and death takes place. What is birth? It is being born, it is arising, it is entering, it is being produced. The skandhas manifest, the sense fields appear. One meets with companions. This is what is called birth.

“When becoming is present, the designation of birth takes place. When there is no becoming, no designation of birth takes place. What is becoming? It is becoming based on desire, it is becoming based on form, it is becoming based on formlessness. This is what is called becoming.

“When grasping is present, the designation of becoming takes place. When there is no grasping, no designation of becoming takes place. What is grasping? It is grasping for pleasures, it is grasping for ideas, it is grasping for discipline and tradition, it is grasping for self. This is what is called grasping.

“When desire is present, the designation of grasping takes place. When there is no desire, no designation of grasping takes place. What is desire? It is desiring form, it is desiring sounds, it is desiring smells, it is desiring tastes, it is desiring physical objects, it is desiring mental objects. This is what is called desire.

“When feeling is present, the designation of desire takes place. When there is no feeling, no designation of desire takes place. What is feeling? It is the feeling that arises from contact with the eye. It is the feeling that arises from contact with the ear. It is the feeling that arises from contact with the nose. It is the feeling that arises from contact with the tongue. It is the feeling that arises from contact with the body. It is the feeling that arises from contact with the mind. This is what is called feeling.

“When contact is present, the designation of feeling takes place. When there is no contact, no designation of feeling takes place. What is contact? [F.267.b] It is contact with the eye, it is contact with the ear, the nose, the tongue, the body, and the mind. This is what is called contact.

“When the six sense fields are present, the designation of contact takes place. When the six sense fields are not present, no designation of contact takes place. What are the six sense fields? [MS.9.a] They are the sense field of the eye, the sense field of the ear, the sense field of the nose, the sense field of the tongue, the sense field of the body, and the sense field of the mind. These are what is called the six sense fields.

“When name and form are present, the designation of the six sense fields takes place. When there is no name and form, no designation of the six sense fields takes place. What are name and form? They are sensation, they are perception, they are intention, they are contact, they are attention, they are the four major elements, they are name and form relying on the four major elements. This is what is called name and form.

“When consciousness is present, the designation of name and form takes place. When there is no consciousness, no designation of name and form takes place. What is consciousness? It is eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. This is what is called consciousness.

“When mental conditioning is present, the designation of consciousness takes place. When there is no mental conditioning, no designation of consciousness takes place. What is mental conditioning? It is constructing concepts of form, concepts of sound, concepts of smell, concepts of taste, concepts of physical objects, and concepts of mental objects. This is what is called mental conditioning.

“When ignorance is present, the designation of mental conditioning takes place. When there is no ignorance, no designation of mental conditioning takes place. What is ignorance? It is to be ignorant of the past. It is to be ignorant of the future. [F.268.a] It is to be ignorant of the past and the future. It is to be ignorant of the internal. It is to be ignorant of the external. It is to be ignorant of the internal and the external. It is to be ignorant of suffering. It is to be ignorant of origination. It is to be ignorant of cessation. It is to be ignorant of the path. Likewise, it is the ignorance of conditions, it is the ignorance of dependent origination, and it is the ignorance, the neglect, the misunderstanding, and the lack of internalization of interdependently originated phenomena, of what is good and bad, of what is conditioned and unconditioned, of what is apparent and not apparent, of what is reproachable and irreproachable, and of what should be cultivated and what should not be cultivated. This is what is called ignorance.

“When superficial mental activity is present, the designation of ignorance takes place. When there is no superficial mental activity, no designation of ignorance takes place. What is superficial mental activity? It is to ask the following questions: ‘Did I exist in the past, or did I not exist in the past? I existed in the past, but where and in what manner did I exist in the past? Will I exist in the future, or will I not exist in the future? I will exist in the future, but where and in what manner will I exist in the future?’ Then one becomes overly inquisitive concerning one’s self, having doubts such as ‘What am I? Who am I? What is being? What is not being? What exists? What does not exist? Why does it exist? Where does it exist? [MS.9.b] Why do I exist? Where do I exist? Do I exist here?’ Likewise, with superficial mental activity there are various ideas that can come about due to the six wrong views. There is the view that the self exists. There is the view that the self does not exist. There is the view that one can observe the self within the self. [F.268.b] There is the view that one cannot observe the self within the self. Also, there is the view that the self and the world, which come about interdependently, can have essential characteristics such as being permanent, constant, eternal, and unchanging, and that something permanent actually occurs or may take place. These are wrong views. This is what is called superficial mental activity.

“When false mental constructions are present, the designation of superficial mental activity takes place. When there are no false mental constructions, no designation of superficial mental activity takes place. What are false mental constructions? Such entities as a self, a being, a life force, a soul, a person, a creature, a human being, a man, someone who acts, and someone who experiences‍—these are called false. When an unlearned ordinary person assumes a self and constructs an idea of a self, when they entertain the idea of and impute a being, a life force, a soul, a person, a human being, a man, someone who acts, or someone who experiences, these are what are called false mental constructions.

“Accordingly, when false mental constructions are present, the designation of superficial mental activity takes place. When no false mental constructions are present, no designation of superficial mental activity takes place. When superficial mental activity is present, the designation of ignorance takes place. When there is no superficial mental activity, no designation of ignorance takes place. When ignorance is present, the designation of mental conditioning takes place. When there is no ignorance, no designation of mental conditioning takes place, and so forth as previously mentioned, until when birth is present, the designation of aging and death takes place. When there is no birth, no designation of aging and death takes place. [B2]

“In this way, householders, all phenomena have their origin in false mental constructions. They depend upon conditions, they are powerless and [F.269.a] ineffective, and they develop in dependence upon conditions. When the conditions are not present, no designation of phenomena takes place. Householders, all phenomena are mere designation. There is nothing here that is born, that ages, that dies, that passes away, or that is reborn that is separate from nirvāṇa, the eradication of phenomena.

“Householders, consider the example of a fish that lives in a large stream. From where, householders, does this fish derive its strength?”13

“Lord,” they replied, “it is the strength of the water. Sugata, it is the strength of the water.”

“So is it the case, householders, that this water can think?”

“No, Lord, certainly not,” they answered. “No, Sugata, certainly not.”

“Then, householders, as this water does not have the ability to think, does it then have potency?”

“No, Lord, it is powerless. [MS.10.a] No, Sugata, it is ineffective.”

“Likewise, householders, all phenomena have their origin in false mental constructions. They are powerless and ineffective, and they develop in dependence upon conditions. When the conditions are present, the designation of phenomena takes place. Therefore, householders, all phenomena are mere designation. There is nothing there that is born, that ages, that dies, that passes away, or that is reborn that is separate from nirvāṇa, the eradication of phenomena.

“So, householders, you should investigate these conditions thoroughly. You will see that there is no comfort or safety to be found in them, and you will become afraid. When you become afraid, you will flee. When you flee, you should thoroughly investigate what these phenomena that you are fleeing from are. When you have investigated them thoroughly, you should come to an understanding of these phenomena you are fleeing from. What are they like? Householders, phenomena are not apprehended, simply because they cannot be apprehended. [F.269.b] Householders, all phenomena lack a self, because they are composed of many small parts. Householders, all phenomena lack a being, because they are devoid of a self. Householders, all phenomena lack a life force, because they transcend birth, aging, sickness, death, pain, despair, suffering, depression, and struggle. Householders, all phenomena lack a person, because they are free from the three times. Householders, all phenomena lack articulation, because they cannot be pronounced through sound, noise, expression, and speech. Householders, no phenomenon can be an object of passion as there are, in fact, no objects. Householders, all phenomena are at peace, because they are calm. Householders, all phenomena diffuse everywhere, because they have the nature of the sky. Householders, all phenomena rest in emptiness, because they cannot be determined. Householders, all phenomena are unmoving, because they are not part of any process. Householders, all phenomena abide in the ultimate state of existence, because they are beyond the activity of the eye and beyond the activity of the ear, the nose, the tongue, the body, and the mind. Householders, all phenomena are ineffable, because they are beyond the roaring waves of language.14 Householders, all phenomena are without attributes, because they do not appear with characteristics or shape. Householders, all phenomena are free of possessiveness, because they are free of the idea of ownership. Householders, all phenomena are inconceivable, because they lack thought, mind, and consciousness.15 Householders, no phenomena move back and forth, because they do not rise, fall, or remain. [F.270.a] Householders, no phenomena act; they are all passive because they lack thought, mind, and consciousness. Householders, all phenomena depend on conditions, because they are naturally powerless.

“Householders, the eye is made up of the four great elements. It is impermanent, unstable, non-eternal, without essence, powerless, decrepit, errant, comfortless, painful, and full of disease, causing great distress. As this is the way the eye is, householders, you should not rely upon it. Householders, the ear, the nose, the tongue, the body, and the mind are made up of the four great elements. They are impermanent, unstable, non-eternal, comfortless, without essence, decrepit, ailing, painful, and full of disease, causing great distress. As this is the way they are, householders, you should not try to find security in the mind.

“You should train yourselves, householders, to see that, like froth on water, the eye cannot withstand any strain. Like a bubble, the eye is fleeting. Like a mirage, the eye comes about through action, vice, and desire. Like a plantain tree, the eye is by nature without a core. [MS.10.b] Like an illusion, the eye appears because of erroneous views. Like a dream, the eye does not see things the way they really are. Like an echo, the eye is dependent upon conditions. Like a reflection, the eye is seen through the mirror of karma. Like a cloud, the eye dissipates in an instant.16 Like lightning, the eye is gone in an instant. Like the earth, the eye has no owner. Like water, the eye has no self. Like fire, the eye has no being. Like the wind, the eye has no life force. Like space, the eye has no personality. [F.270.b] The eye is nonexistent, since it is based on the four elements. The eye is empty, free of I and mine. The eye is lifeless matter, like grass, plaster, wood, rock, or a reflection. The eye is helpless, as if caught in a whirlwind.17 The eye is worthless, like a heap of pus and excrement. The eye is useless, like something that is worn out, damaged, broken, decayed, and ruined. The eye is like a worn-out well overcome by age. The eye is not something that will last; its passing is inevitable. Householders, you should investigate the ear, the nose, the tongue, the body, and the mind in just the same way as you investigate the eye, and so on: All mental objects should be examined in the same way.

“Still, householders, all immature ordinary people are obsessed with the eye, the ear, the nose, the tongue, and the body. Householders, all immature ordinary people are obsessed with the mind. Householders, all immature ordinary people are obsessed with form, with sounds, smells, and tastes, and with physical and mental objects. Householders, all immature ordinary people are obsessed with the skandha of form. Householders, all immature ordinary people are obsessed with the skandha of feeling. Householders, all immature ordinary people are obsessed with the skandha of perception. Householders, all immature ordinary people are obsessed with the skandha of mental conditioning. Householders, all immature ordinary people are obsessed with the skandha of consciousness. Householders, all immature ordinary people are obsessed with the earth element. Householders, all immature ordinary people are obsessed with the water element, the fire element, and the wind element.18 [F.271.a] Householders, all immature ordinary people are obsessed with so-called conditioned and unconditioned phenomena.

“Therefore, sirs, householders, be without desire! When you are free from desire, you should not be attached to your wife and children. You should not be attached to riches. You should not be involved with these things. You should strengthen your faith, leave home, and become a renunciant. When you have faith, and when you have left home and become a renunciant, you should be without desire.

“Householders, in what way is a renunciant free from desire? One who is of good moral character abides by the monastic code. He properly respects customs and rituals. He is apprehensive of even the slightest vice and is careful to train according to the right methods. One who has internalized the discipline does not hold on to the eye. He does not hold on to the ear, the nose, the tongue, the body, or the mind. He does not hold on to form. He does not hold on to sounds, smells, tastes, or physical or mental objects. He does not hold on to the skandhas of form, feeling, perception, mental conditioning, or consciousness. He does not hold on to the earth element. He does not hold on to the water element. He does not hold on to the fire element. He does not hold on to the wind element. [MS.11.a] He does not hold on to the space element or the consciousness element. Householders, this is the way in which a renunciant is free from desire. One who is free from desire does not hold on to the eye element. The same principle of not holding on to elements is applied to the other elements in between, up to and including that he does not hold on to the mind element.

“As one does not hold on to anything, one also does not shun anything. What, one may ask, is it that one does not shun? One does not shun the eye. One does not shun the ear, the nose, the tongue, the body, or the mind. One does not shun form. One does not shun sounds, smells, tastes, physical objects, or mental objects. One does not shun the skandha of form. One does not shun the skandha of feeling. One does not shun the skandha of perception. One does not shun the skandha of conditioning. One does not shun the skandha of consciousness. One does not shun the earth element. One does not shun the water element, [F.271.b] the fire element, the wind element, the space element, or the consciousness element. As one does not shun anything, one is not afflicted. As one is not afflicted, one is at ease. As one is at ease, one is not conspicuous. As one is not conspicuous, one does not come into conflict with anyone. As one does not engage in conflicts, one has no desire to cause harm to oneself or anyone else, nor does one wish harm either to oneself or another. When there is no malice in one’s heart, one attains complete nirvāṇa, attains to the realm of nirvāṇa with nothing left over.

“Householders, what then attains complete nirvāṇa? It is not the eye that attains complete nirvāṇa. It is not the ear, the nose, the tongue, the body, or the mind that attains complete nirvāṇa. Rather, householders, it is the disappearance of reification that is done based on the eye, leading to concepts such as I or mine, that is complete nirvāṇa. So what is it that disappears when complete nirvāṇa is attained? Passion disappears when complete nirvāṇa is attained. Aggression disappears when complete nirvāṇa is attained. Delusion disappears when complete nirvāṇa is attained. Ignorance disappears when complete nirvāṇa is attained. Further, householders, the disappearance of ignorance does not take place in the future, in the past, or in the present, but when ignorance ceases, understanding dawns.

“What is meant by ‘understanding’ here? It is an understanding of cessation. What is it that is meant by an understanding of cessation? The understanding of cessation is not in the past. The understanding of cessation is not in the future. The understanding of cessation is not in the present. However, householders, when that on which ignorance rests disappears, understanding dawns, and understanding is the absence of that which ignorance rests upon. [F.272.a] When the eye on which ignorance rests disappears, the understanding that ‘the eye is not mine’ dawns. One who does not claim ownership does not cling to anything. One who does not cling to anything gives things up. One who gives things up is liberated. What is it that he is liberated from? He is liberated from clinging to a self. He is liberated from clinging to a being. He is liberated from clinging to a life force, from clinging to a person, from clinging to annihilation, and from clinging to eternity. He is liberated from all types of clinging. He is liberated from making assumptions, and so he does not assume anything. As he does not assume anything, he does not form mental constructions, and he does not discriminate. In what way does he not form mental constructions? He does not construct the ideas of I and mine. He avoids hoarding things and does not accumulate possessions. He gives things up and does not hold on to anything. When he gives things up, there is nirvāṇa, there is liberation, there is release, there is deliverance. What is it that he is released from? He is released from all suffering. In order to attain release, you householders should not hold on to any phenomenon. Why is this? Householders, it is because becoming follows with grasping. Without grasping there is no becoming.

“So, in this way, householders, the eye does not attain nirvāṇa. [MS.11.b] The ear, the nose, the tongue, the body, and the mind do not attain nirvāṇa. In the same way, nothing that was mentioned above, up to and including the consciousness element, attains nirvāṇa. Householders, it is rather the reification made based on consciousness, leading to concepts such as I or mine, that disappears when one attains complete nirvāṇa. What is it that disappears when one attains complete nirvāṇa? Passion disappears when one attains complete nirvāṇa. Aggression disappears when one attains complete nirvāṇa. Delusion disappears when one attains complete nirvāṇa. Ignorance disappears when one attains complete nirvāṇa. The disappearance of ignorance does not take place in the past, [F.272.b] the future, or the present, but when ignorance disappears, understanding dawns.

“Householders, what kind of understanding is this? It is an understanding of cessation. What is the understanding of cessation like? The understanding of cessation is not in the past. The understanding of cessation is not in the future. The understanding of cessation is not in the present. However, when that upon which ignorance rests disappears, understanding dawns, and understanding is the absence of that which ignorance rests upon. When that upon which ignorance rests19 disappears, understanding dawns, but the sphere of understanding is not something that one possesses. One who does not claim ownership does not cling to anything. One who does not cling to anything gives things up. One who gives things up is liberated. What is it that he is liberated from? He is liberated from clinging to a self. He is liberated from clinging to a being. He is liberated from clinging to a life force, from clinging to a person, from clinging to annihilation, and from clinging to eternity. He is liberated from all types of clinging. He is liberated from making assumptions, and so he does not assume anything. As he does not assume anything, he does not form mental constructions, and he does not discriminate. In what way does he not form mental constructions? He does not construct the ideas of I and mine. He avoids hoarding things and does not accumulate possessions. He gives things up and does not hold on to anything. When he gives things up, there is nirvāṇa, there is liberation, there is release, there is deliverance. What is it that he is released from? He is released from all suffering. In order to attain release, householders, you should not hold on to any phenomenon. Why is this? Householders, it is because becoming follows grasping. Without grasping there is no becoming.”

Then, in order to clarify this further, the Lord spoke these verses:

The five hundred householders who were present there then attained the immaculate, stainless, pure vision of the way phenomena are. Just as white unstained fabric absorbs color quickly when it is soaked in dye, the five hundred householders who were present there attained the immaculate, stainless, pure vision of the way phenomena are.

The Lord then inspired and thrilled the five hundred householders by explaining his instruction in the Dharma in further detail: “The Lord’s instruction in the Dharma is like this. Householders, the eye is burning. With what kind of fire is it burning? It is burning with the fire of passion, with the fire of anger, with the fire of delusion. I say to you that suffering comes about when you identify with birth, aging, sickness, death, pain, despair, suffering, depression, and struggle. In the same way, householders, the ear, the nose, the tongue, the body, and the mind are burning. With what kind of fire are they burning? They are burning with the fire of passion, with the fire of anger, with the fire of delusion. I say to you that suffering comes about when you identify with birth, aging, sickness, death, pain, despair, suffering, depression, and struggle. Householders, form is burning. With what kind of fire is it burning? It is burning with the fire of passion, with the fire of anger, with the fire of delusion, and similarly with the entities in between, as well as with sound, smell, taste, physical objects, and mental objects. Householders, the skandha of form is burning. With what kind of fire is it burning? It is burning with the fire of passion, with the fire of anger, with the fire of delusion. [F.274.b] It is the same with the skandha of feeling, the skandha of perception, the skandha of mental conditioning, and the skandha of consciousness. Householders, the earth element is burning. With what kind of fire is it burning? It is burning with the fire of passion, with the fire of anger, with the fire of delusion. In the same way, householders, are the water element, the fire element, the wind element, and the space element burning. With what kind of fire are they burning? They are burning with the fire of passion, with the fire of anger, with the fire of delusion. I say to you that suffering comes about when you identify with birth, aging, sickness, death, pain, despair, suffering, depression, and struggle.

“Householders, you should train yourselves by thinking, ‘Because of this, we householders will now no longer hold on to the eye.’ In the same way, householders, train yourselves by thinking, ‘We householders will no longer hold on to the ear, the nose, the tongue, the body, or the mind.’ Train yourselves by thinking, ‘We householders will now no longer hold on to form. We will no longer hold on to sounds, smells, tastes, physical objects, or mental objects.’ Householders, train yourselves by thinking, ‘We will no longer hold on to the skandha of form. We will no longer hold on to the skandha of feeling, the skandha of perception, the skandha of mental conditioning, or the skandha of consciousness.’ You should train yourselves by thinking, ‘We householders will now no longer hold on to the earth element. We will no longer hold on to the water element, the fire element, the wind element, or the space element.’ Train yourselves by thinking, ‘We will now no longer hold on to the consciousness element.’ Householders, [MS.13.a] train yourselves by thinking, ‘We householders will now no longer hold on to this world, and we will no longer hold on to the world beyond.’

“Householders, when you no longer hold on to the eye and no longer hold on to the ear, the nose, the tongue, the body, or the mind, [F.275.a] then you will no longer be dependent on the eye and so forth, up to and including the mind. Householders, when you no longer hold on to form and no longer hold on to sounds, smells, tastes, physical objects, and mental objects, then you will no longer be dependent on any of these phenomena. Householders, when you no longer hold on to the skandha of form and no longer hold on to the skandhas of feeling, perception, and mental conditioning, then you will no longer be dependent on these skandhas. Householders, when you no longer hold on to the skandha of consciousness, then you will no longer be dependent on the skandha of consciousness. Householders, when you no longer hold on to the earth element and no longer hold on to the water element, the fire element, the wind element, or the space element, then you will no longer be dependent on these elements. Householders, when you no longer hold on to the consciousness element, then you will no longer be dependent on the consciousness element. Householders, when you no longer hold on to this world and no longer hold on to the world beyond, then you will not be dependent on any world. Householders, when you no longer hold on to any of these phenomena, then you will no longer be dependent on any of these phenomena. Householders, when you are no longer dependent on any of these phenomena, then you will no longer be subject to becoming, and you will no longer perish. When you are no longer subject to becoming and no longer perish, then you will be fully liberated from birth, aging, sickness, death, pain, despair, suffering, depression, and struggle. You will be fully liberated from suffering. This is what I say to you.”

Then, in order to clarify this further, the Lord spoke these verses:

The five hundred householders then addressed the Lord, “Lord, we wish to become renunciants in the presence of the Lord. We wish to receive ordination as mendicants in the presence of the Sugata.”

The Lord replied, “Come mendicants!”

At with that, those venerable ones became renunciants and were ordained as mendicants. This is the way things are, and concerning it the following verses were recited: