{"collection":"Digha Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_dn29/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_dn29","id":"suttacentral_dn29","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/dn29/en/sujato","summary":null,"tags":["Digha Nikaya","Early Buddhist Texts"],"text":"So I have heard. At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to those Sakyans named Vedha\u00f1\u00f1\u0101. Now at that time the Jain ascetic of the \u00d1\u0101tika clan had recently passed away at P\u0101v\u0101. With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words: \u201cYou don\u2019t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You\u2019re practicing wrong. I\u2019m practicing right. I stay on topic, you don\u2019t. You said last what you should have said first. You said first what you should have said last. What you\u2019ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You\u2019re trapped; get yourself out of this\u2014if you can!\u201d You\u2019d think there was nothing but slaughter going on among the Jain ascetics. And the Jain \u00d1\u0101tika\u2019s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge. And then, after completing the rainy season residence near P\u0101v\u0101, the novice Cunda went to see Venerable \u0100nanda at S\u0101ma village. He bowed, sat down to one side, and told him what had happened. \u0100nanda said to him, \u201cReverend Cunda, we should see the Buddha about this matter. Come, let\u2019s go to the Buddha and tell him about this.\u201d \u201cYes, sir,\u201d replied Cunda. Then \u0100nanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened. 1. The Teaching of the Unawakened \u201cThat\u2019s what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. A disciple in that teaching does not practice in line with the teaching, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. You should say this to them, \u2018You\u2019re fortunate, reverend, you\u2019re so very fortunate! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. But you don\u2019t practice in line with that teaching, you don\u2019t practice following that procedure, you don\u2019t live in line with the teaching. You proceed having turned away from that teaching.\u2019 In such a case the teacher and the teaching are to blame, but the disciple deserves praise. Suppose someone was to say to such a disciple, \u2018Come on, venerable, practice as taught and pointed out by your teacher.\u2019 The one who encourages, the one who they encourage, and the one who practices accordingly all brim with much wickedness. Why is that? It\u2019s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. A disciple in that teaching practices in line with the teaching, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. You should say this to them, \u2018It\u2019s your loss, reverend, it\u2019s your misfortune! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.\u2019 In such a case the teacher, the teaching, and the disciple are all to blame. Suppose someone was to say to such a disciple, \u2018Clearly the venerable is practicing systematically and will succeed in that system.\u2019 The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all brim with much wickedness. Why is that? It\u2019s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. 2. The Teaching of the Awakened Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. A disciple in that teaching does not practice in line with the teaching, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. You should say this to them, \u2018It\u2019s your loss, reverend, it\u2019s your misfortune! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. But you don\u2019t practice in line with that teaching, you don\u2019t practice following that procedure, you don\u2019t live in line with the teaching. You proceed having turned away from that teaching.\u2019 In such a case the teacher and the teaching deserve praise, but the disciple is to blame. Suppose someone was to say to such a disciple, \u2018Come on, venerable, practice as taught and pointed out by your teacher.\u2019 The one who encourages, the one who they encourage, and the one who practices accordingly all brim with much merit. Why is that? It\u2019s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. A disciple in that teaching practices in line with the teaching, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. You should say this to them, \u2018You\u2019re fortunate, reverend, you\u2019re so very fortunate! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.\u2019 In such a case the teacher, the teaching, and the disciple all deserve praise. Suppose someone was to say to such a disciple, \u2018Clearly the venerable is practicing systematically and will succeed in that system.\u2019 The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all brim with much merit. Why is that? It\u2019s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. 3. When Disciples Have Regrets Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. But the disciples have not been educated in the meaning of that good teaching. And the spiritual practice that\u2019s entirely full and pure has not been disclosed and divulged to them; its sayings have not all been collected; and it has not been fully revealed with its demonstrable basis among gods and humans. And then their teacher passes away. When such a teacher has passed away the disciples are tormented by regrets. Why is that? They think: \u2018Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we were not educated in its meaning. And the spiritual practice was not fully disclosed and divulged to us; its sayings have not all been collected; and it has not been fully revealed with its demonstrable basis among gods and humans. And then our teacher passed away.\u2019 When such a teacher has passed away the disciples are tormented by regrets. 4. When Disciples Have No Regrets Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. The disciples have been educated in the meaning of that good teaching. And the spiritual practice that\u2019s entirely full and pure has been disclosed and divulged to them; its sayings have all been collected; and it has been fully revealed with its demonstrable basis among gods and humans. And then their teacher passes away. When such a teacher has passed away the disciples are free of regrets. Why is that? They think: \u2018Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, we were educated in its meaning, and the spiritual practice was fully revealed to us. And then our teacher passed away.\u2019 When such a teacher has passed away the disciples are free of regrets. 5. On the Incomplete Spiritual Path, Etc. Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life. Then that spiritual path is incomplete in that respect. But when a spiritual path possesses those factors and the teacher is senior, then that spiritual path is complete in that respect. Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, self-assured, have attained sanctuary from the yoke, who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis. Then that spiritual path is incomplete in that respect. But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, then that spiritual path is complete in that respect. Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks. But there are no competent middle monks, junior monks, senior nuns, middle nuns, junior nuns, chaste white-clothed laymen, white-clothed laymen enjoying sensual pleasures, chaste white-clothed laywomen, white-clothed laywomen enjoying sensual pleasures. \u2026 There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans \u2026 the spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans, but it has not reached the peak of material things and fame. Then that spiritual path is incomplete in that respect. But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, chaste laymen, laymen enjoying sensual pleasures, chaste laywomen, laywomen enjoying sensual pleasures, and the spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans, and it has reached the peak of material things and fame, then that spiritual path is complete in that respect. I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. My disciples have been educated in the meaning of that good teaching. And the spiritual practice that\u2019s entirely full and pure has been disclosed and divulged to them with all its collected sayings, with its demonstrable basis, fully revealed among gods and humans. I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life. I have today disciples who are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, chaste laymen, laymen enjoying sensual pleasures, chaste laywomen, and laywomen enjoying sensual pleasures. Today my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans. Of all the teachers in the world today, Cunda, I don\u2019t see even a single one who has reached the peak of material things and fame like me. Of all the spiritual communities and groups in the world today, Cunda, I don\u2019t see even a single one who has reached the pinnacle of material things and fame like the mendicant Sa\u1e45gha. And if there\u2019s any spiritual path of which it may be rightly said that it\u2019s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, complete, and fully revealed, it\u2019s of this spiritual path that this should be said. Uddaka son of R\u0101ma used to say: \u2018Seeing, one does not see.\u2019 But seeing what does one not see? You can see the blade of a well-sharpened razor, but not the edge. Thus it is said: \u2018Seeing, one does not see.\u2019 But that saying of Uddaka\u2019s is low, crude, ordinary, ignoble, and pointless, as it\u2019s only about a razor. If there\u2019s anything of which it may be rightly said: \u2018Seeing, one does not see,\u2019 it\u2019s of this that it should be said. Seeing what does one not see? One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, complete, and fully revealed. One does not see this: anything that, were it to be removed, would make it purer. One does not see this: anything that, were it to be added, would make it more complete. Thus it is rightly said: \u2018Seeing, one does not see.\u2019 6. Teachings Should be Recited in Concert So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. And what are those things I have taught from my direct knowledge? They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. These are the things I have taught from my own direct knowledge. 7. Reaching Agreement Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without disputing, were to recite the teaching in the Sa\u1e45gha. Now, you might think, \u2018This venerable misconstrues the meaning and mistakes the phrasing.\u2019 You should neither approve nor reject them, but say, \u2018Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?\u2019 Suppose they reply, \u2018This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.\u2019 Without flattering or rebuking them, you should carefully persuade them by examining that meaning and that phrasing. Suppose another spiritual companion were to recite the teaching in the Sa\u1e45gha. Now, you might think, \u2018This venerable misconstrues the meaning but gets the phrasing right.\u2019 You should neither approve nor reject them, but say, \u2018Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?\u2019 Suppose they reply, \u2018This meaning fits the phrasing better than that.\u2019 Without flattering or rebuking, you should carefully persuade them by examining that meaning. Suppose another spiritual companion were to recite the teaching in the Sa\u1e45gha. Now, you might think, \u2018This venerable construes the meaning correctly but mistakes the phrasing.\u2019 You should neither approve nor reject them, but say, \u2018Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?\u2019 Suppose they reply, \u2018This phrasing fits the meaning better than that.\u2019 Without flattering or rebuking, you should carefully persuade them by examining that phrasing. Suppose another spiritual companion were to recite the teaching in the Sa\u1e45gha. Now, you might think, \u2018This venerable construes the meaning correctly and gets the phrasing right.\u2019 Saying \u2018Good!\u2019 you should express approval and appreciation of that mendicant\u2019s statement, and then say to them, \u2018We are fortunate, reverend, so very fortunate to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!\u2019 8. The Reasons for Allowing Requisites Cunda, I do not teach you solely for restraining defilements that affect this life. Nor do I teach solely for protecting against defilements that affect lives to come. I teach both for restraining defilements that affect this life and protecting against defilements that affect lives to come. And that\u2019s why I have allowed robes for you that suffice only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts. I have allowed almsfood for you that suffices only to sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease. I have allowed lodgings for you that suffice only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat. I have allowed medicines and supplies for the sick for you that suffice only for the sake of warding off the pains of illness and to promote good health. 9. Indulgence in Pleasure It\u2019s possible that wanderers of other religions might say, \u2018The ascetics who follow the Sakyan live indulging in pleasure.\u2019 You should say to them, \u2018What is that indulgence in pleasure? For there are many different kinds of indulgence in pleasure.\u2019 These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don\u2019t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four? It\u2019s when some fool makes themselves happy and pleased by killing living creatures. This is the first kind of indulgence in pleasure. Furthermore, someone makes themselves happy and pleased by theft. This is the second kind of indulgence in pleasure. Furthermore, someone makes themselves happy and pleased by lying. This is the third kind of indulgence in pleasure. Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation. This is the fourth kind of indulgence in pleasure. These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don\u2019t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It\u2019s possible that wanderers of other religions might say, \u2018The ascetics who follow the Sakyan live indulging in pleasure in these four ways.\u2019 They should be told, \u2018Not so!\u2019 It isn\u2019t right to say that about you; it misrepresents you with an untruth. Cunda, these four kinds of indulgence in pleasure lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four? It\u2019s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is the first kind of indulgence in pleasure. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is the second kind of indulgence in pleasure. Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, \u2018Equanimous and mindful, one meditates in bliss.\u2019 This is the third kind of indulgence in pleasure. Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. This is the fourth kind of indulgence in pleasure. These are the four kinds of indulgence in pleasure which lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It\u2019s possible that wanderers of other religions might say, \u2018The ascetics who follow the Sakyan live indulging in pleasure in these four ways.\u2019 They should be told, \u2018Exactly so!\u2019 It\u2019s right to say that about you; it doesn\u2019t misrepresent you with an untruth. 10. The Benefits of Indulgence in Pleasure It\u2019s possible that wanderers of other religions might say, \u2018How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?\u2019 You should say to them, \u2018Four benefits may be expected by those who live indulging in pleasure in these four ways. What four? Firstly, with the ending of three fetters a mendicant becomes a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. This is the first fruit and benefit. Furthermore, a mendicant\u2014with the ending of three fetters, and the weakening of greed, hate, and delusion\u2014becomes a once-returner. They come back to this world once only, then make an end of suffering. This is the second fruit and benefit. Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. This is the third fruit and benefit. Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements. This is the fourth fruit and benefit. These four benefits may be expected by those who live indulging in pleasure in these four ways.\u2019 11. Things Impossible for the Perfected It\u2019s possible that wanderers of other religions might say, \u2018The ascetics who follow the Sakyan are fickle.\u2019 You should say to them, \u2018Reverends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts. Suppose there was an Indra\u2019s pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable. In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts. A mendicant who is perfected\u2014with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart\u2019s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment\u2014can\u2019t transgress in nine respects. A mendicant with defilements ended can\u2019t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson. And they can\u2019t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice. A mendicant who is perfected can\u2019t transgress in these nine respects.\u2019 12. Questions and Answers It\u2019s possible that wanderers of other religions might say, \u2018The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What\u2019s up with that?\u2019 Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision. Regarding the past, the Realized One has knowledge stemming from memory. He recollects as far as he wants. Regarding the future, the Realized One has the knowledge born of awakening: \u2018This is my last rebirth; now there\u2019ll be no more future lives.\u2019 If a question about the past is untrue, false, and pointless, the Realized One does not reply. If a question about the past is true and correct, but pointless, he does not reply. If a question about the past is true, correct, and beneficial, he knows the right time to reply. And the Realized One replies to questions about the future or the present in the same way. And so the Realized One has speech that\u2019s well-timed, true, meaningful, in line with the teaching and training. That\u2019s why he\u2019s called the \u2018Realized One\u2019. In this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, its gods and humans\u2014whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. That\u2019s why he\u2019s called the \u2018Realized One\u2019. From the night when the Realized One awakens to the supreme perfect awakening until the night he becomes fully extinguished\u2014in the element of extinguishment with no residue\u2014everything he speaks, says, and expresses is real, not otherwise. That\u2019s why he\u2019s called the \u2018Realized One\u2019. The Realized One does as he says, and says as he does. Since this is so, that\u2019s why he\u2019s called the \u2018Realized One\u2019. In this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, gods and humans\u2014the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. 13. The Undeclared Points It\u2019s possible that wanderers of other religions might say, \u2018Is this your view: \u201cA realized one still exists after death. This is the only truth, anything else is futile\u201d?\u2019 You should say to them, \u2018Reverend, this has not been declared by the Buddha.\u2019 The wanderers might say, \u2018Then is this your view: \u201cA realized one no longer exists after death. This is the only truth, anything else is futile\u201d?\u2019 You should say to them, \u2018This too has not been declared by the Buddha.\u2019 The wanderers might say, \u2018Then is this your view: \u201cA realized one both still exists and no longer exists after death. This is the only truth, anything else is futile\u201d?\u2019 You should say to them, \u2018This too has not been declared by the Buddha.\u2019 The wanderers might say, \u2018Then is this your view: \u201cA realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile\u201d?\u2019 You should say to them, \u2018This too has not been declared by the Buddha.\u2019 The wanderers might say, \u2018But why has this not been declared by the ascetic Gotama?\u2019 You should say to them, \u2018Because it\u2019s not beneficial or relevant to the fundamentals of the spiritual life. It doesn\u2019t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That\u2019s why it hasn\u2019t been declared by the Buddha.\u2019 14. The Declared Points It\u2019s possible that wanderers of other religions might say, \u2018But what has been declared by the ascetic Gotama?\u2019 You should say to them, \u2018What has been declared by the Buddha is this: \u201cThis is suffering\u201d\u2014\u201cThis is the origin of suffering\u201d\u2014\u201cThis is the cessation of suffering\u201d\u2014\u201cThis is the practice that leads to the cessation of suffering.\u201d\u2019 The wanderers might say, \u2018But why has this been declared by the ascetic Gotama?\u2019 You should say to them, \u2018Because it\u2019s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That\u2019s why it has been declared by the Buddha.\u2019 15. Views of the First Beginning Cunda, I have explained to you as they should be explained the views that some rely on regarding the first beginning. Shall I explain them to you in the wrong way? I have explained to you as they should be explained the views that some rely on regarding the final end. Shall I explain them to you in the wrong way? What are the views that some rely on regarding the first beginning? There are some ascetics and brahmins who have this doctrine and view: \u2018The self and the cosmos are eternal. This is the only truth, anything else is futile.\u2019 There are some ascetics and brahmins who have this doctrine and view: \u2018The self and the cosmos are not eternal, or both eternal and not eternal, or neither eternal nor not eternal. The self and the cosmos are made by oneself, or made by another, or made by both oneself and another, or they have arisen anomalously, not made by oneself or another. Pleasure and pain are eternal, or not eternal, or both eternal and not eternal, or neither eternal nor not eternal. Pleasure and pain are made by oneself, or made by another, or made by both oneself and another, or they have arisen anomalously, not made by oneself or another. This is the only truth, anything else is futile.\u2019 Regarding this, I go up to the ascetics and brahmins whose view is that the self and the cosmos are eternal, and say, \u2018Reverends, is this what you say, \u201cThe self and the cosmos are eternal\u201d?\u2019 But when they say, \u2018Yes! This is the only truth, anything else is futile,\u2019 I don\u2019t grant that. Why is that? Because there are beings who have different opinions on this topic. I don\u2019t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above. And in each case, I don\u2019t grant that. Why is that? Because there are beings who have different opinions on this topic. I don\u2019t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. These are the views that some rely on regarding the first beginning. 16. Views of the Final End What are the views that some rely on regarding the final end? There are some ascetics and brahmins who have this doctrine and view: \u2018The self is healthy after death, and formed \u2026 or formless \u2026 or both formed and formless \u2026 or neither formed nor formless \u2026 or percipient \u2026 or non-percipient \u2026 or neither percipient nor non-percipient \u2026 or the self is annihilated and destroyed when the body breaks up, and doesn\u2019t exist after death. This is the only truth, anything else is futile.\u2019 Regarding this, I go up to the ascetics and brahmins whose view is that, \u2018The self is formed and healthy after death,\u2019 and say, \u2018Reverends, is this what you say, \u201cThe self is formed and healthy after death\u201d?\u2019 But when they say, \u2018Yes! This is the only truth, anything else is futile,\u2019 I don\u2019t grant that. Why is that? Because there are beings who have different opinions on this topic. I don\u2019t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above. And in each case, I don\u2019t grant that. Why is that? Because there are beings who have different opinions on this topic. I don\u2019t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. These are the views that some rely on regarding the final end, which I have explained to you as they should be explained. Shall I explain them to you in the wrong way? I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the first beginning and the final end. What four? It\u2019s when a mendicant meditates by observing an aspect of the body\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings \u2026 mind \u2026 principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the first beginning and the final end.\u201d Now at that time Venerable Upav\u0101\u1e47a was standing behind the Buddha fanning him. He said to the Buddha, \u201cIt\u2019s incredible, sir, it\u2019s amazing! This exposition of the teaching is impressive, sir, it is very impressive. Sir, what is the name of this exposition of the teaching?\u201d \u201cWell then, Upav\u0101\u1e47a, you may remember this exposition of the teaching as \u2018The Impressive Discourse\u2019.\u201d That is what the Buddha said. Satisfied, Venerable Upav\u0101\u1e47a approved what the Buddha said.","title":"An Impressive Discourse","tradition":"Digha Nikaya","translated_text":null,"word_count":5570}