The Great Chapter

AN 6.55 With Soṇa Soṇasutta

SO I HAVE HEARD. At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain.

Now at that time Venerable Soṇa was staying near Rājagaha in the Cool Grove. Then as he was in private retreat this thought came to his mind, "I am one of the Buddha's most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don't I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?"

Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture's Peak and reappeared in the Cool Grove in front of Soṇa, and sat on the seat spread out. Soṇa bowed to the Buddha and sat down to one side.

The Buddha said to him, "Soṇa, as you were in private retreat didn't this thought come to your mind: 'I am one of the Buddha's most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don't I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?'"

"Yes, sir."

"What do you think, Soṇa? When you were still a layman, weren't you a good player of the arched harp?"

"Yes, sir."

"When your harp's strings were tuned too tight, was it resonant and playable?"

"No, sir."

"When your harp's strings were tuned too slack, was it resonant and playable?"

"No, sir."

"But when your harp's strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?"

"Yes, sir."

"In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness. So, Soṇa, you should focus on energy and serenity, find a balance of the faculties, and learn the pattern of this situation."

"Yes, sir," Soṇa replied.

After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Grove and reappeared on the Vulture's Peak.

After some time Soṇa focused on energy and serenity, found a balance of the faculties, and learned the pattern of this situation. Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life.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: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place." And Venerable Soṇa became one of the perfected.

Then, when Soṇa had attained perfection, he thought, "Why don't I go to the Buddha and declare my enlightenment in his presence?" Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, a mendicant who is perfected---with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment---is dedicated to six things. They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.

It may be, sir, that one of the venerables here thinks: 'Maybe this venerable is dedicated to renunciation solely out of mere faith.' But it should not be seen like this. A mendicant with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They're dedicated to renunciation because they're free of greed, hate, and delusion with the end of greed, hate, and delusion.

It may be, sir, that one of the venerables here thinks: 'Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.' But it should not be seen like this. ...

It may be, sir, that one of the venerables here thinks: 'Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is essential.' But it should not be seen like this. ...

They're dedicated to the ending of craving because they're free of greed, hate, and delusion with the end of greed, hate, and delusion.

They're dedicated to the ending of grasping because they're free of greed, hate, and delusion with the end of greed, hate, and delusion.

They're dedicated to clarity of mind because they're free of greed, hate, and delusion with the end of greed, hate, and delusion.

When a mendicant's mind is rightly freed like this, even if compelling sights come into the range of vision they don't overcome their mind. The mind remains untainted. It is steady, imperturbable, observing disappearance. Even if compelling sounds ... smells ... tastes ... touches ... and ideas come into the range of the mind they don't overcome the mind. The mind remains untainted. It is steady, imperturbable, observing disappearance.

Suppose there was a mountain that was one solid mass of rock, without cracks or holes. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn't make it shake or rock or tremble.

In the same way, when a mendicant's mind is rightly freed like this, even if compelling sights come into the range of vision they don't overcome their mind. ... The mind remains untainted. It is steady, imperturbable, observing disappearance.

When you're dedicated to renunciation
and seclusion of the heart;
when you're dedicated to kindness
and the end of grasping;
when you're dedicated to the ending of craving
and clarity of heart;
and you've seen the arising of the senses,
your mind is rightly freed.
For that one, rightly freed,
a mendicant with peaceful mind,
there's nothing to be improved,
and nothing more to do.
As the wind cannot stir
a solid mass of rock,
so too sights, tastes, sounds,
smells, and touches---the lot---
and ideas, whether liked or disliked,
don't disturb the unaffected one.
Their mind is steady and free
as they observe disappearance."

AN 6.56 With Phagguna Phaggunasutta

Now at that time Venerable Phagguna was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, Venerable Phagguna is sick. Sir, please go to Venerable Phagguna out of sympathy." The Buddha consented with silence.

Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguna. Venerable Phagguna saw the Buddha coming off in the distance and tried to rise on his cot.

The Buddha said to him, "It's all right, Phagguna, don't get up. There are some seats spread out by others, I will sit there."

He sat on the seat spread out and said to Venerable Phagguna: "I hope you're keeping well, Phagguna; I hope you're all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing."

"Sir, I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.

The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I'm not keeping well.

The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. I'm not keeping well.

The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows's belly with a sharp meat cleaver. I'm not keeping well.

The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading."

Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguna with a Dhamma talk, after which he got up from his seat and left.

Not long after the Buddha left, Venerable Phagguna passed away. At the time of his death, his faculties were bright and clear. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, soon after the Buddha left, Venerable Phagguna died. At the time of his death, his faculties were bright and clear."

"And why shouldn't his faculties be bright and clear? The mendicant Phagguna's mind was not freed from the five lower fetters. But when he heard that teaching his mind was freed from them.

Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time. What six?

Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters. At the time of death they get to see the Realized One. The Realized One proclaims a teaching to them that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. When they hear that teaching their mind is freed from the five lower fetters. This is the first benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don't get to see the Realized One, but they get to see a Realized One's disciple. The Realized One's disciple teaches them Dhamma ... When they hear that teaching their mind is freed from the five lower fetters. This is the second benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don't get to see the Realized One, or to see a Realized One's disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed from the five lower fetters. This is the third benefit of listening to the teaching.

Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma ... When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fourth benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don't get to see the Realized One, but they get to see a Realized One's disciple. The Realized One's disciple teaches them Dhamma ... When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fifth benefit of listening to the teaching.

Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don't get to see the Realized One, or to see a Realized One's disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed with the supreme ending of attachments. This is the sixth benefit of listening to the teaching.

These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time."

AN 6.57 The Six Classes of Rebirth Chaḷabhijātisutta

At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, Pūraṇa Kassapa describes six classes of rebirth: black, blue, red, yellow, white, and ultimate white.

The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.

The blue class of rebirth consists of mendicants whose life is thorny, and any others who teach the efficacy of deeds and action.

The red class of rebirth consists of the Jain ascetics who wear one cloth.

The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics.

The white class of rebirth consists of male and female Ājīvaka ascetics.

And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.

These are the six classes of rebirth that Pūraṇa Kassapa describes."

"But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?"

"No, sir."

"It's as if they were to force a chop on a poor, penniless person, telling them, 'Eat this meat and pay for it!' In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.

I, however, also describe six classes of rebirth. Listen and apply your mind well, I will speak."

"Yes, sir," Ānanda replied. The Buddha said this:

"And what, Ānanda, are the six classes of rebirth? Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

And how does someone born into a dark class give rise to a dark result? It's when someone is reborn in a low family---a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers---poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they're ugly, unsightly, deformed, sickly---one-eyed, crippled, lame, or half-paralyzed. They don't get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. That's how someone born into a dark class gives rise to a dark result.

And how does someone born into a dark class give rise to a bright result? It's when some person is reborn in a low family ... But they do good things by way of body, speech, and mind. When their body breaks up, after death, they're reborn in a good place, a heavenly realm. That's how someone born into a dark class gives rise to a bright result.

And how does someone born into a dark class give rise to extinguishment, which is neither dark nor bright? It's when some person is reborn in a low family ... They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That's how someone born in a dark class gives rise to extinguishment, which is neither dark nor bright.

And how does someone born into a bright class give rise to a dark result? It's when some person is reborn in an eminent family---a well-to-do family of aristocrats, brahmins, or householders---rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they're attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. That's how someone born into a bright class gives rise to a dark result.

And how does someone born into a bright class give rise to a bright result? It's when some person is reborn in an eminent family ... And they do good things by way of body, speech, and mind. When their body breaks up, after death, they're reborn in a good place, a heavenly realm. That's how someone born into a bright class give rise to a bright result.

And how does someone born into a bright class give rise to extinguishment, which is neither dark nor bright? It's when some person is reborn in an eminent family ... They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That's how someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

These are the six classes of rebirth."

AN 6.58 Defilements Āsavasutta

"Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six?

It's a mendicant who, by restraint, has given up the defilements that should be given up by restraint. By using, they've given up the defilements that should be given up by using. By enduring, they've given up the defilements that should be given up by enduring. By avoiding, they've given up the defilements that should be given up by avoiding. By getting rid, they've given up the defilements that should be given up by getting rid. By developing, they've given up the defilements that should be given up by developing.

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting rationally, lives restraining the eye faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting rationally, they live restraining the ear faculty ... the nose faculty ... the tongue faculty ... the body faculty ... the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

And what are the defilements that should be given up by using? Take a mendicant who, reflecting rationally, makes use of robes: '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.' Reflecting rationally, they make use of almsfood: 'Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.' Reflecting rationally, they make use of lodgings: '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.' Reflecting rationally, they make use of medicines and supplies for the sick: 'Only for the sake of warding off the pains of illness and to promote good health.' For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain---sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends---whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

And what are the defilements that should be given up by getting rid? Take a mendicant who, reflecting rationally, doesn't tolerate a sensual, malicious, or cruel thought that has arisen. They don't tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. These are called the defilements that should be given up by getting rid.

And what are the defilements that should be given up by developing? Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world."

AN 6.59 With Dārukammika Dārukammikasutta

SO I HAVE HEARD. At one time the Buddha was staying at Ñātika in the brick house.

Then the householder Dārukammika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, "Householder, I wonder whether your family gives gifts?"

"It does, sir. Gifts are given to those mendicants who are perfected or on the path to perfection; they live in the wilderness, eat only almsfood, and wear rag robes."

"Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it's hard for you to know who is perfected or on the path to perfection.

If a mendicant living in the wilderness is restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties, then in this respect they're reprehensible. If a mendicant living in the wilderness is not restless, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties, then in this respect they're praiseworthy.

If a mendicant who lives within a village is restless ... then in this respect they're reprehensible. If a mendicant who lives within a village is not restless ... then in this respect they're praiseworthy.

If a mendicant who eats only almsfood is restless ... then in this respect they're reprehensible. If a mendicant who eats only almsfood is not restless ... then in this respect they're praiseworthy.

If a mendicant who accepts invitations is restless ... then in this respect they're reprehensible. If a mendicant who accepts invitations is not restless ... then in this respect they're praiseworthy.

If a mendicant who wears rag robes is restless ... then in this respect they're reprehensible. If a mendicant who wears rag robes is not restless ... then in this respect they're praiseworthy.

If a mendicant who wears robes offered by householders is restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties, then in this respect they're reprehensible. If a mendicant who wears robes offered by householders is not restless, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties, then in this respect they're praiseworthy.

Go ahead, householder, give gifts to the Saṅgha. Your mind will become bright and clear, and when your body breaks up, after death, you'll be reborn in a good place, a heavenly realm."

"Sir, from this day forth I will give gifts to the Saṅgha."

AN 6.60 With Hatthisāriputta Hatthisāriputtasutta

SO I HAVE HEARD. At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.

Now at that time several senior mendicants, after the meal, on their return from almsround, sat together in the pavilion talking about the teachings. Venerable Citta Hatthisāriputta interrupted them while they were talking.

Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta, "Venerable, please don't interrupt the senior mendicants while they're talking about the teachings. Wait until the end of the discussion."

When he said this, Citta Hatthisāriputta's companions said to Mahākoṭṭhita, "Venerable, please don't rebuke Citta Hatthisāriputta. He is astute, and quite capable of talking about the teachings with the senior mendicants."

"It's not easy to know this, reverends, for those who don't comprehend another's mind.

Take a person who is the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher's role. But when they're separated from the Teacher or a spiritual companion in a teacher's role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life.

Suppose an ox fond of crops was tied up or shut in a pen. Would it be right to say that that ox will never again invade the crops?"

"No it would not, reverend. For it's quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops."

"In the same way, take a person who is the sweetest of the sweet ... As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life.

And take a person who, quite secluded from sensual pleasures ... enters and remains in the first absorption. Thinking, 'I get the first absorption!' they mix closely with monks ... They resign the training and return to a lesser life.

Suppose the heavens were raining heavily at the crossroads so that the dust vanished and mud appeared. Would it be right to say that now dust will never appear at this crossroad again?"

"No it would not, reverend. For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again."

"In the same way, take a person who, quite secluded from sensual pleasures ... enters and remains in the first absorption. Thinking, 'I get the first absorption!' they mix closely with monks ... They resign the training and return to a lesser life.

And take a person who, as the placing of the mind and keeping it connected are stilled ... enters and remains in the second absorption. Thinking, 'I get the second absorption!' they mix closely with monks ... They resign the training and return to a lesser life.

Suppose there was a large pond not far from a town or village. After the heavens have rained heavily there, the clams and mussels, and pebbles and gravel would vanish. Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?"

"No it would not, reverend. For it's quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again."

"In the same way, take a person who, as the placing of the mind and keeping it connected are stilled ... enters and remains in the second absorption. Thinking, 'I get the second absorption!' they mix closely with monks ... They resign the training and return to a lesser life.

And take a person who, with the fading away of rapture ... enters and remains in the third absorption. Thinking, 'I get the third absorption!' they mix closely with monks ... They resign the training and return to a lesser life.

Suppose a person had finished a delicious meal. They'd have no appetite for leftovers. Would it be right to say that now food will never appeal to this person again?"

"No it would not, reverend. For it's quite possible that other food won't appeal to that person as long as the nourishment is still present. But when the nourishment vanishes food will appeal again."

"In the same way, take a person who, with the fading away of rapture ... enters and remains in the third absorption. Thinking, 'I get the third absorption!' they mix closely with monks ... They resign the training and return to a lesser life.

And take a person who, giving up pleasure and pain ... enters and remains in the fourth absorption. Thinking, 'I get the fourth absorption!' they mix closely with monks ... They resign the training and return to a lesser life.

Suppose that in a mountain glen there was a lake, unruffled and free of waves. Would it be right to say that now waves will never appear in this lake again?"

"No it would not, reverend. For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake."

"In the same way, take a person who, giving up pleasure and pain ... enters and remains in the fourth absorption. Thinking, 'I get the fourth absorption!' they mix closely with monks ... They resign the training and return to a lesser life.

And take a person who, not focusing on any signs, enters and remains in the signless immersion of the heart. Thinking, 'I get the signless immersion of the heart!' they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life.

Suppose a ruler or their chief minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night. There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish. Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?"

"No it would not, reverend. For it is quite possible that the ruler or their chief minister will depart from that woodland grove so that the chirping of crickets will be heard there again."

"In the same way, take a person who, not focusing on any signs, enters and remains in the signless immersion of the heart ... They resign the training and return to a lesser life."

Then after some time Venerable Citta Hatthisāriputta resigned the training and returned to a lesser life. Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said, "Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta's mind and know that he had gained such and such meditative attainments, yet he would still resign the training and return to a lesser life? Or did deities tell you about it?"

"Reverends, I comprehended his mind and knew this. And deities also told me."

Then the mendicants who were Citta Hatthisāriputta's companions went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still resigned the training and returned to a lesser life."

"Mendicants, soon Citta will remember renunciation."

And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Then Citta Hatthisāriputta, 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: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place." And Venerable Citta Hatthisāriputta became one of the perfected.

AN 6.61 In the Middle Majjhesutta

SO I HAVE HEARD. At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.

Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them, "Reverends, this was said by the Buddha in 'The Way to the Far Shore', in 'The Questions of Metteyya':

'The thoughtful one who has known both ends,
and is not stuck in the middle:
he is a great man, I declare,
he has escaped the seamstress here.'

But what is one end? What's the second end? What's the middle? And who is the seamstress?" When this was said, one of the mendicants said to the senior mendicants:

"Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to being reborn in one state of existence or another. That's how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life."