{"collection":"Digha Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_dn9/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_dn9","id":"suttacentral_dn9","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/dn9/en/sujato","summary":null,"tags":["Digha Nikaya","Early Buddhist Texts"],"text":"1. On the Wanderer Po\u1e6d\u1e6dhap\u0101da So I have heard. At one time the Buddha was staying near S\u0101vatth\u012b in Jeta\u2019s Grove, An\u0101thapi\u1e47\u1e0dika\u2019s monastery. Now at that time the wanderer Po\u1e6d\u1e6dhap\u0101da was residing together with three hundred wanderers in Mallik\u0101\u2019s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees. Then the Buddha robed up in the morning and, taking his bowl and robe, entered S\u0101vatth\u012b for alms. Then it occurred to him, \u201cIt\u2019s too early to wander for alms in S\u0101vatth\u012b. Why don\u2019t I go to Mallik\u0101\u2019s monastery to visit the wanderer Po\u1e6d\u1e6dhap\u0101da?\u201d So that\u2019s what he did. Now at that time, Po\u1e6d\u1e6dhap\u0101da was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. Po\u1e6d\u1e6dhap\u0101da saw the Buddha coming off in the distance, and hushed his own assembly, \u201cBe quiet, good fellows, don\u2019t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he\u2019ll see fit to approach.\u201d Then those wanderers fell silent. Then the Buddha approached Po\u1e6d\u1e6dhap\u0101da, who said to him, \u201cLet the Blessed One come, sir! Welcome to the Blessed One, sir! It\u2019s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.\u201d The Buddha sat down on the seat spread out, while Po\u1e6d\u1e6dhap\u0101da took a low seat and sat to one side. The Buddha said to him, \u201cPo\u1e6d\u1e6dhap\u0101da, what were you sitting talking about just now? What conversation was left unfinished?\u201d 1.1. On the Cessation of Perception When he said this, the wanderer Po\u1e6d\u1e6dhap\u0101da said to the Buddha, \u201cSir, leave aside what we were sitting talking about just now. It won\u2019t be hard for you to hear about that later. Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them: \u2018How does the cessation of perception happen?\u2019 Some of them said: \u2018A person\u2019s perceptions arise and cease without cause or reason. When they arise, you become percipient. When they cease, you become non-percipient.\u2019 That\u2019s how some describe the cessation of perception. But someone else says: \u2018That\u2019s not how it is, good fellows! Perception is a person\u2019s self, which enters and departs. When it enters, you become percipient. When it departs, you become non-percipient.\u2019 That\u2019s how some describe the cessation of perception. But someone else says: \u2018That\u2019s not how it is, good fellows! There are ascetics and brahmins of great power and might. They insert and extract a person\u2019s perception. When they insert it, you become percipient. When they extract it, you become non-percipient.\u2019 That\u2019s how some describe the cessation of perception. But someone else says: \u2018That\u2019s not how it is, good fellows! There are deities of great power and might. They insert and extract a person\u2019s perception. When they insert it, you become percipient. When they extract it, you become non-percipient.\u2019 That\u2019s how some describe the cessation of perception. That reminded me of the Buddha: \u2018Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.\u2019 The Buddha is skilled and well-versed concerning the cessation of perception. How does the cessation of perception happen?\u201d 1.2. Perception Arises With a Cause \u201cRegarding this, Po\u1e6d\u1e6dhap\u0101da, those ascetics and brahmins who say that a person\u2019s perceptions arise and cease without cause or reason are wrong from the start. Why is that? Because a person\u2019s perceptions arise and cease with cause and reason. With training, certain perceptions arise and certain perceptions cease. And what is that training?\u201d said the Buddha. \u201cIt\u2019s when a Realized One arises in the world, perfected, a fully awakened Buddha \u2026 That\u2019s how a mendicant is accomplished in ethics. \u2026 Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. The sensual perception that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of seclusion. That\u2019s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,\u201d said the Buddha. \u201cFurthermore, 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. The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of immersion. That\u2019s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,\u201d said the Buddha. \u201cFurthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where 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 The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases. At that time they have a subtle and true perception of bliss with equanimity. That\u2019s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,\u201d said the Buddha. \u201cFurthermore, 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, without pleasure or pain, with pure equanimity and mindfulness. The subtle and true perception of bliss with equanimity that they had previously ceases. At that time they have a subtle and true perception of neutral feeling. That\u2019s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,\u201d said the Buddha. \u201cFurthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that \u2018space is infinite\u2019, enters and remains in the dimension of infinite space. The perception of luminous form that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite space. That\u2019s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,\u201d said the Buddha. \u201cFurthermore, a mendicant, going totally beyond the dimension of infinite space, aware that \u2018consciousness is infinite\u2019, enters and remains in the dimension of infinite consciousness. The subtle and true perception of the dimension of infinite space that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite consciousness. That\u2019s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,\u201d said the Buddha. \u201cFurthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that \u2018there is nothing at all\u2019, enters and remains in the dimension of nothingness. The subtle and true perception of the dimension of infinite consciousness that they had previously ceases. At that time they have a subtle and true perception of the dimension of nothingness. That\u2019s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,\u201d said the Buddha. \u201cPo\u1e6d\u1e6dhap\u0101da, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. Standing on the peak of perception they think, \u2018Intentionality is bad for me, it\u2019s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don\u2019t I neither make a choice nor form an intention?\u2019 They neither make a choice nor form an intention. Those perceptions cease in them, and other coarser perceptions don\u2019t arise. They touch cessation. And that, Po\u1e6d\u1e6dhap\u0101da, is how the progressive cessation of perception is attained with awareness. What do you think, Po\u1e6d\u1e6dhap\u0101da? Have you ever heard of this before?\u201d \u201cNo, sir. This is how I understand what the Buddha said: \u2018From the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. Standing on the peak of perception they think, \u201cIntentionality is bad for me, it\u2019s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don\u2019t I neither make a choice nor form an intention?\u201d Those perceptions cease in them, and other coarser perceptions don\u2019t arise. They touch cessation. And that is how the progressive cessation of perception is attained with awareness.\u2019\u201d \u201cThat\u2019s right, Po\u1e6d\u1e6dhap\u0101da.\u201d \u201cDoes the Buddha describe just one peak of perception, or many?\u201d \u201cI describe the peak of perception as both one and many.\u201d \u201cBut sir, how do you describe it as one peak and as many?\u201d \u201cI describe the peak of perception according to the specific manner in which one touches cessation. That\u2019s how I describe the peak of perception as both one and many.\u201d \u201cBut sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?\u201d \u201cPerception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge. They understand, \u2018My knowledge arose from a specific condition.\u2019 That is a way to understand how perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.\u201d 1.3. Perception and the Self \u201cSir, is perception a person\u2019s self, or are perception and self different things?\u201d \u201cBut Po\u1e6d\u1e6dhap\u0101da, do you believe in a self?\u201d \u201cI believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.\u201d \u201cSuppose there was such a solid self, Po\u1e6d\u1e6dhap\u0101da. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that solid self remains, still some perceptions arise in a person and others cease. That is a way to understand how perception and self are different things.\u201d \u201cSir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.\u201d \u201cSuppose there was such a mind-made self, Po\u1e6d\u1e6dhap\u0101da. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that mind-made self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.\u201d \u201cSir, I believe in a formless self which is made of perception.\u201d \u201cSuppose there was such a formless self, Po\u1e6d\u1e6dhap\u0101da. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that formless self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.\u201d \u201cBut, sir, am I able to know whether perception is a person\u2019s self, or whether perception and self are different things?\u201d \u201cIt\u2019s hard for you to understand this, since you have a different view, creed, and belief, and another discipline and denomination.\u201d \u201cWell, if that\u2019s the case, sir, then what do you make of this: \u2018The cosmos is eternal. This is the only truth, anything else is futile\u2019?\u201d \u201cThis has not been declared by me, Po\u1e6d\u1e6dhap\u0101da.\u201d \u201cThen what do you make of this: \u2018The cosmos is not eternal. This is the only truth, anything else is futile\u2019?\u201d \u201cThis too has not been declared by me.\u201d \u201cThen what do you make of this: \u2018The cosmos is finite \u2026\u2019 \u2026 \u2018The cosmos is infinite \u2026\u2019 \u2026 \u2018The soul and the body are one and the same \u2026\u2019 \u2026 \u2018The soul is one thing, the body another \u2026\u2019 \u2026 \u2018A realized one still exists after death \u2026\u2019 \u2026 \u2018A realized one no longer exists after death \u2026\u2019 \u2026 \u2018A realized one both still exists and no longer exists after death \u2026\u2019 \u2026 \u2018A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile\u2019?\u201d \u201cThis too has not been declared by me.\u201d \u201cWhy haven\u2019t these things been declared by the Buddha?\u201d \u201cBecause they\u2019re not beneficial or relevant to the fundamentals of the spiritual life. They don\u2019t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That\u2019s why I haven\u2019t declared them.\u201d \u201cThen what has been declared by the Buddha?\u201d \u201cI have declared this: \u2018This is suffering\u2019 \u2026 \u2018This is the origin of suffering\u2019 \u2026 \u2018This is the cessation of suffering\u2019 \u2026 \u2018This is the practice that leads to the cessation of suffering\u2019.\u201d \u201cWhy have these things been declared by the Buddha?\u201d \u201cBecause they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That\u2019s why I have declared them.\u201d \u201cThat\u2019s so true, Blessed One! That\u2019s so true, Holy One! Please, sir, go at your convenience.\u201d Then the Buddha rose from his seat and left. Soon after the Buddha left, those wanderers beset Po\u1e6d\u1e6dhap\u0101da on all sides with sneering and jeering. \u201cNo matter what the ascetic Gotama says, Po\u1e6d\u1e6dhap\u0101da agrees with him: \u2018That\u2019s so true, Blessed One! That\u2019s so true, Holy One!\u2019 We understand that the ascetic Gotama didn\u2019t give any categorical teaching at all regarding whether the cosmos is eternal and so on.\u201d When they said this, Po\u1e6d\u1e6dhap\u0101da said to them, \u201cI too understand that the ascetic Gotama didn\u2019t give any categorical teaching at all regarding whether the cosmos is eternal and so on. Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles. So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?\u201d 2. On Citta Hatthis\u0101riputta Then after two or three days had passed, Citta Hatthis\u0101riputta and Po\u1e6d\u1e6dhap\u0101da went to the Buddha. Citta Hatthis\u0101riputta bowed and sat down to one side. But the wanderer Po\u1e6d\u1e6dhap\u0101da exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side. Po\u1e6d\u1e6dhap\u0101da told the Buddha what had happened after he left. The Buddha said: \u201cAll those wanderers, Po\u1e6d\u1e6dhap\u0101da, are blind and sightless. You are the only one whose eyes are clear. For I have taught and pointed out teachings that are categorical and also teachings that are not categorical. And what teachings have I taught and pointed out as not categorical? \u2018The cosmos is eternal\u2019 \u2026 \u2018The cosmos is not eternal\u2019 \u2026 \u2018The cosmos is finite\u2019 \u2026 \u2018The cosmos is infinite\u2019 \u2026 \u2018The soul is the same thing as the body\u2019 \u2026 \u2018The soul is one thing, the body another\u2019 \u2026 \u2018A realized one still exists after death\u2019 \u2026 \u2018A realized one no longer exists after death\u2019 \u2026 \u2018A realized one both still exists and no longer exists after death\u2019 \u2026 \u2018A realized one neither still exists nor no longer exists after death.\u2019 And why have I taught and pointed out such teachings as not categorical? Because those things aren\u2019t beneficial or relevant to the fundamentals of the spiritual life. They don\u2019t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That\u2019s why I have taught and pointed out such teachings as not categorical. 2.1. Teachings That Are Categorical And what teachings have I taught and pointed out as categorical? \u2018This is suffering\u2019 \u2026 \u2018This is the origin of suffering\u2019 \u2026 \u2018This is the cessation of suffering\u2019 \u2026 \u2018This is the practice that leads to the cessation of suffering\u2019. And why have I taught and pointed out such teachings as categorical? Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That\u2019s why I have taught and pointed out such teachings as categorical. There are some ascetics and brahmins who have this doctrine and view: \u2018The self is absolutely happy and free of disease after death.\u2019 I go up to them and say, \u2018Is it really true that this is the venerables\u2019 view?\u2019 And they answer, \u2018Yes\u2019. I say to them, \u2018But do you meditate knowing and seeing an absolutely happy world?\u2019 Asked this, they say, \u2018No.\u2019 I say to them, \u2018But have you perceived an absolutely happy self for a single day or night, or even half a day or night?\u2019 Asked this, they say, \u2018No.\u2019 I say to them, \u2018But do you know a path and a practice to realize an absolutely happy world?\u2019 Asked this, they say, \u2018No.\u2019 I say to them, \u2018But have you ever heard the voice of the deities reborn in an absolutely happy world saying, \u201cPractice well, good fellows, practice directly so as to realize an absolutely happy world. For this is how we practiced, and we were reborn in an absolutely happy world\u201d?\u2019 Asked this, they say, \u2018No.\u2019 What do you think, Po\u1e6d\u1e6dhap\u0101da? This being so, doesn\u2019t what they say turn out to have no demonstrable basis?\u201d \u201cClearly that\u2019s the case, sir.\u201d \u201cSuppose, Po\u1e6d\u1e6dhap\u0101da, a man were to say: \u2018Whoever the finest lady in the land is, it is her that I want, her that I desire!\u2019 They\u2019d say to him, \u2018My man, that finest lady in the land who you desire\u2014do you know whether she\u2019s an aristocrat, a brahmin, a peasant, or a menial?\u2019 Asked this, he\u2019d say, \u2018No.\u2019 They\u2019d say to him, \u2018My friend, that finest lady in the land who you desire\u2014do you know her name or clan? Whether she\u2019s tall or short or medium? Whether her skin is black, brown, or dingy? Whether she comes from such-and-such village, town, or city?\u2019 Asked this, he\u2019d say, \u2018No.\u2019 They\u2019d say to him, \u2018My man, do you desire someone who you\u2019ve never even known or seen?\u2019 Asked this, he\u2019d say, \u2018Yes.\u2019 What do you think, Po\u1e6d\u1e6dhap\u0101da? This being so, doesn\u2019t that man\u2019s statement turn out to have no demonstrable basis?\u201d \u201cClearly that\u2019s the case, sir.\u201d \u201cIn the same way, the ascetics and brahmins who have that doctrine and view \u2026 Doesn\u2019t what they say turn out to have no demonstrable basis?\u201d \u201cClearly that\u2019s the case, sir.\u201d \u201cSuppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. They\u2019d say to him, My friend, that stilt longhouse for which you\u2019re building a ladder\u2014do you know whether it\u2019s to the north, south, east, or west? Or whether it\u2019s tall or short or medium?\u2019 Asked this, he\u2019d say, \u2018No.\u2019 They\u2019d say to him, \u2018My man, are you building a ladder for a longhouse that you\u2019ve never even known or seen?\u2019 Asked this, he\u2019d say, \u2018Yes.\u2019 What do you think, Po\u1e6d\u1e6dhap\u0101da? This being so, doesn\u2019t that man\u2019s statement turn out to have no demonstrable basis?\u201d \u201cClearly that\u2019s the case, sir.\u201d \u201cIn the same way, the ascetics and brahmins who have those various doctrines and views \u2026 Doesn\u2019t what they say turn out to have no demonstrable basis?\u201d \u201cClearly that\u2019s the case, sir.\u201d 2.2. Three Kinds of Incarnation \u201cPo\u1e6d\u1e6dhap\u0101da, there are these three kinds of incarnation: a solid incarnation, a mind-made incarnation, and a formless incarnation. And what is a solid incarnation? It is formed, made up of the four principal states, and consumes edible food. What is a mind-made incarnation? It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. What is a formless incarnation? It is formless, made of perception. I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation. \u2018When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You\u2019ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.\u2019 Po\u1e6d\u1e6dhap\u0101da, you might think: \u2018Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one\u2019s own insight in this very life. But such a life is suffering.\u2019 But you should not see it like this. Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one\u2019s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful. Po\u1e6d\u1e6dhap\u0101da, if others should ask us, \u2018But reverends, what is that solid incarnation for the giving up of which you teach?\u2019 We\u2019d answer like this, \u2018<em>This</em> is that solid incarnation.\u2019 If others should ask us, \u2018But reverends, what is that mind-made incarnation?\u2019 We\u2019d answer like this, \u2018<em>This</em> is that mind-made incarnation.\u2019 If others should ask us, \u2018But reverends, what is that formless incarnation?\u2019 We\u2019d answer like this, \u2018<em>This</em> is that formless incarnation.\u2019 What do you think, Po\u1e6d\u1e6dhap\u0101da? This being so, doesn\u2019t that statement turn out to have a demonstrable basis?\u201d \u201cClearly that\u2019s the case, sir.\u201d \u201cSuppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. They\u2019d say to him, \u2018My man, that stilt longhouse for which you\u2019re building a ladder\u2014do you know whether it\u2019s to the north, south, east, or west? Or whether it\u2019s tall or short or medium?\u2019 He\u2019d say, \u2018This is that stilt longhouse for which I\u2019m building a ladder, right underneath it.\u2019 What do you think, Po\u1e6d\u1e6dhap\u0101da? This being so, doesn\u2019t that man\u2019s statement turn out to have a demonstrable basis?\u201d \u201cClearly that\u2019s the case, sir.\u201d When the Buddha had spoken, Citta Hatthis\u0101riputta said, \u201cSir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious, and only the solid incarnation real? When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious, and only the mind-made incarnation real? When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious, and only the formless incarnation real?\u201d \u201cWhen reincarnated in a solid incarnation, it\u2019s not referred to as a mind-made or formless incarnation, only as a solid incarnation. When reincarnated in a mind-made incarnation, it\u2019s not referred to as a solid or formless incarnation, only as a mind-made incarnation. When reincarnated in a formless incarnation, it\u2019s not referred to as a solid or mind-made incarnation, only as a formless incarnation. Citta, suppose they were to ask you, \u2018Did you exist in the past? Will you exist in the future? Do you exist now?\u2019 How would you answer?\u201d \u201cSir, if they were to ask me this, I\u2019d answer like this, \u2018I did exist in the past. I will exist in the future. I do exist now.\u2019 That\u2019s how I\u2019d answer.\u201d \u201cBut Citta, suppose they were to ask you, \u2018Is the reincarnation you had in the past your only real one, and those of the future and present fictitious? Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious? Is the reincarnation you have now your only real one, and those of the past and future fictitious?\u2019 How would you answer?\u201d \u201cSir, if they were to ask me this, I\u2019d answer like this, \u2018The reincarnation I had in the past was real at that time, and those of the future and present fictitious. The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. The reincarnation I have now is real at this time, and those of the past and future fictitious.\u2019 That\u2019s how I\u2019d answer.\u201d \u201cIn the same way, while in any one of the three reincarnations, it\u2019s not referred to as the other two, only under its own name. From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. While it\u2019s milk, it\u2019s not referred to as curds, butter, ghee, or cream of ghee. It\u2019s only referred to as milk. While it\u2019s curd or butter or ghee or cream of ghee, it\u2019s not referred to as anything else, only under its own name. In the same way, while in any one of the three incarnations, it\u2019s not referred to as the other two, only under its own name. These are the world\u2019s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.\u201d When he had spoken, the wanderer Po\u1e6d\u1e6dhap\u0101da said to the Buddha, \u201cExcellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what\u2019s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sa\u1e45gha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.\u201d 2.3. The Ordination of Citta Hatthis\u0101riputta But Citta Hatthis\u0101riputta said to the Buddha, \u201cExcellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what\u2019s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sa\u1e45gha. Sir, may I receive the going forth, the ordination in the Buddha\u2019s presence?\u201d And Citta Hatthis\u0101riputta received the going forth, the ordination in the Buddha\u2019s presence. Not long after his ordination, Venerable Citta Hatthis\u0101riputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: \u201cRebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.\u201d And Venerable Citta Hatthis\u0101riputta became one of the perfected.","title":"With Po\u1e6d\u1e6dhap\u0101da","tradition":"Digha Nikaya","translated_text":null,"word_count":4544}