Digha Nikaya - Potthapada Sutta

DN 9
Potthapada Sutta
About Potthapada
Translated from the Pali by
Thanissaro BhikkhuPTS: D i 178



Source: Transcribed from a file provided by the translator.



Copyright © 2003 Thanissaro Bhikkhu.
Access to Insight edition © 2003
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



Translator's Introduction
This sutta portrays two modes by which the Buddha responded to the controversial
issues of his day. The first mode — illustrated by his contribution to the
discussion on the ultimate cessation of perception — was to adopt the terms of
the discussion but to invest them with his own meanings, and then to try to
direct the discussion to the practice leading to the cessation of suffering &
stress. The second mode — illustrated by his treatment of whether the cosmos is
eternal, etc. — was to declare the issues as unconducive to awakening, and to
refuse to take a position on them.
Several other suttas — such as MN 63, MN 72, and AN 10.93 — portray the Buddha
and his disciples adopting the second mode. This sutta is unusual in its
extended portrait of the Buddha's adopting the first. Many of the technical
terms he uses here — such as the perception of a refined truth, the peak of
perception, the alert step-by step attainment of the ultimate cessation of
perception, the acquisition of a self — are found no where else in the Canon. At
the end of the sutta, he describes them as "the world's designations, the
world's expressions, the world's ways of speaking, the world's descriptions,
with which the Tathagata expresses himself but without grasping at them." In
other words, he picks them up for the purpose at hand and then lets them go.
Thus they are not to be regarded as central to his teaching. Instead, they
should be read as examples of his ability to adapt the language of his
interlocutors to his own purposes. For this reason, this sutta is best read only
after you have read other suttas and are familiar with the more central concepts
of the Buddha's teachings.
Of particular interest here is the Buddha's treatment of the three "acquisitions
of a self." The first — the gross self — refers to the ordinary, everyday sense
of identifying with one's body. The latter two — the mind-made acquisition and
the formless acquisition — refer to the sense of self that can be developed in
meditation. The mind-made acquisition can result from an experience of the
mind-made body — the "astral body" — that constitutes one of the powers that can
be developed through concentration practice. The formless acquisition can result
from any of the formless states of concentration — such as an experience of
infinite space, infinite consciousness, or nothingness. Although meditators, on
experiencing these states, might assume that they have encountered their "true
self," the Buddha is careful to note that these are acquisitions, and that they
are no more one's true self than the body is. They are one's acquisition of a
self only for the time that one identifies with them. The Buddha goes on to say
that he teaches the Dhamma for the sake of abandoning every acquisition of a
self "such that, when you practice it, defiling mental qualities will be
abandoned, bright mental qualities will grow, and you will enter & remain in the
culmination & abundance of discernment, having known & realized it for yourself
in the here & now."



I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. Now on that occasion Potthapada the
wanderer, together with a large following of about 300 wanderers, had taken up
residence in the debating hall near the Tinduka tree in the single-pavilion park
of Queen Mallika. Then the Blessed One, early in the morning, taking his robes &
bowl, entered Savatthi for alms. Then the thought occurred to him, "While it's
still too early to go into Savatthi for alms, why don't I go to the debating
hall near the Tinduka tree in the single-pavilion park of Queen Mallika to see
Potthapada the wanderer?" So he went to the debating hall near the Tinduka tree
in the single-pavilion park of Queen Mallika.
Now on that occasion Potthapada the wanderer was sitting with his large
following of wanderers, all making a great noise & racket, discussing many kinds
of bestial topics of conversation: conversation about kings, robbers, &
ministers of state; armies, alarms, & battles; food & drink; clothing,
furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the
countryside; women & heroes; the gossip of the street & the well; tales of the
dead; tales of diversity, the creation of the world & of the sea; talk of
whether things exist or not. Then Potthapada the wanderer saw the Blessed One
coming from afar, and on seeing him, hushed his following: "Be quiet, good sirs.
Don't make any noise. Here comes the contemplative Gotama. He is fond of
quietude and speaks in praise of quietude. Maybe, if he perceives our group as
quiet, he will consider it worth his while to come our way." So the wanderers
fell silent.
Then the Blessed One went to Potthapada, and Potthapada said to him, "Come,
Blessed One. Welcome, Blessed One. It's been a long time since the Blessed One
has gone out of his way to come here. Sit down, Blessed One. This seat has been
prepared." So the Blessed One sat on the prepared seat. Potthapada, taking a
lower seat, sat to one side. As he was sitting there, the Blessed One said to
him, "For what topic of conversation are you gathered together here? In the
midst of what topic of conversation have you been interrupted?"
When this was said, Potthapada replied, "Never mind, lord, about the topic of
conversation for which we have gathered here. It won't be difficult for the
Blessed One to hear about that later. For the past few days a discussion has
arisen among the many sects of priests & contemplatives gathered and sitting
together in the debating hall, concerning the ultimate cessation of perception:
'How is there the ultimate cessation of perception?' With regard to this, some
said, 'A person's perception arises and ceases without cause, without reason.
When it arises, one is percipient. When it ceases, one is not percipient.' 1
That's how one group described the ultimate cessation of perception.
"Then someone else said, 'No, that's not how it is. Perception is a person's
self, which comes and goes. When it comes, one is percipient. When it goes, one
is not percipient.' That's how one group described the ultimate cessation of
perception.
"Then someone else said, 'No, that's not how it is, for there are priests &
contemplatives of great power, great potency. They draw perception in and out of
a person. When they draw it in, one is percipient. When they draw it out, one is
not percipient.' That's how one group described the ultimate cessation of
perception.
"Then someone else said, 'No, that's not how it is, for there are devas of great
power, great potency. They draw perception in and out of a person. When they
draw it in, one is percipient. When they draw it out, one is not percipient.'
That's how one group described the ultimate cessation of perception.
"Then the memory of the Blessed One arose within me: 'Ah, the Blessed One! Ah,
the One Well-gone — who surely is well-skilled in these matters.' The Blessed
One is skilled and expert in the ultimate cessation of perception. So what,
lord, is the ultimate cessation of perception?"
"In this regard, Potthapada, those priests & contemplatives who say that a
person's perception arises & ceases without cause, without reason, are wrong
from the very start. Why is that? Because a person's perception arises & ceases
with a cause, with a reason. With training, one perception arises and with
training another perception ceases. And what is that training?
"There is the case where a Tathagata appears in the world, worthy and rightly
self-awakened. [as in DN 2] ...
"This is how a monk is consummate in virtue...
"Seeing that these five hindrances have been abandoned within him, he becomes
glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body
tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes
concentrated.
"Quite withdrawn from sensual pleasures, withdrawn from unskillful mental
qualities, the monk enters & remains in the first jhana: rapture & pleasure born
from withdrawal, accompanied by directed thought & evaluation. His earlier
perception of sensuality ceases, and on that occasion there is a perception of a
refined truth of rapture & pleasure born of seclusion. On that occasion he is
one who is percipient of a refined truth of rapture & pleasure born of
seclusion. And thus it is that with training one perception arises and with
training another perception ceases.
"Then, with the stilling of directed thoughts & evaluations, the monk enters &
remains in the second jhana: rapture & pleasure born of composure, unification
of awareness free from directed thought & evaluation — internal assurance. His
earlier perception of a refined truth of rapture & pleasure born of seclusion
ceases, and on that occasion there is a perception of a refined truth of rapture
& pleasure born of concentration. On that occasion he is one who is percipient
of a refined truth of rapture & pleasure born of concentration. And thus it is
that with training one perception arises and with training another perception
ceases.
"And then, with the fading of rapture, he remains in equanimity, is mindful &
alert, and senses pleasure with the body. He enters & remains in the third
jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a
pleasurable abiding.' His earlier perception of a refined truth of rapture &
pleasure born of concentration ceases, and on that occasion there is a
perception of a refined truth of equanimity. On that occasion he is one who is
percipient of a refined truth of equanimity. And thus it is that with training
one perception arises and with training another perception ceases.
"And then, with the abandoning of pleasure and pain — as with the earlier
disappearance of elation and distress — the monk enters & remains in the fourth
jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. His
earlier perception of a refined truth of equanimity ceases, and on that occasion
there is a perception of a refined truth of neither pleasure nor pain. On that
occasion he is one who is percipient of a refined truth of neither pleasure nor
pain. And thus it is that with training one perception arises and with training
another perception ceases.
"And then, with the complete transcending of perceptions of [physical] form,
with the disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] 'Infinite space,' the monk enters & remains in the
dimension of the infinitude of space. His earlier perception of a refined truth
of neither pleasure nor pain ceases, and on that occasion there is a perception
of a refined truth of the dimension of the infinitude of space. On that occasion
he is one who is percipient of a refined truth of the dimension of the
infinitude of space. And thus it is that with training one perception arises and
with training another perception ceases.
"Then, with the complete transcending of the dimension of the infinitude of
space, [perceiving,] 'Infinite consciousness,' the monk enters & remains in the
dimension of the infinitude of consciousness. His earlier perception of a
refined truth of the dimension of the infinitude of space ceases, and on that
occasion there is a perception of a refined truth of the dimension of the
infinitude of consciousness. On that occasion he is one who is percipient of a
refined truth of the dimension of the infinitude of consciousness. And thus it
is that with training one perception arises and with training another perception
ceases.
"Then there is the case where a monk, with the complete transcending of the
dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,'
enters & remains in the dimension of nothingness. His earlier perception of a
refined truth of the dimension of the infinitude of consciousness ceases, and on
that occasion there is a perception of a refined truth of the dimension of
nothingness. On that occasion he is one who is percipient of a refined truth of
the dimension of nothingness. And thus it is that with training one perception
arises and with training another perception ceases. 2
"Now, when the monk is percipient of himself here, then from there to there,
step by step, he touches the peak of perception. As he remains at the peak of
perception, the thought occurs to him, 'Thinking is bad for me. Not thinking is
better for me. If I were to think and will, this perception of mine would cease,
and a grosser perception would appear. What if I were neither to think nor to
will?' 3 So he neither thinks nor wills, and as he is neither thinking nor
willing, that perception ceases 4 and another, grosser perception does not
appear. He touches cessation. This, Potthapada, is how there is the alert 5
step-by step attainment of the ultimate cessation of perception.
"Now what do you think, Potthapada — have you ever before heard of such an alert
step-by step attainment of the ultimate cessation of perception?"
"No, lord. And here is how I understand the Dhamma taught by the Blessed One:
'When the monk is percipient of himself here, then from there to there, step by
step, he touches the peak of perception. As he remains at the peak of
perception, the thought occurs to him, "Thinking is bad for me. Not thinking is
better for me. If I were to think and will, this perception of mine would cease,
and a grosser perception would appear. What if I were neither to think nor to
will?" So he neither thinks nor wills, and as he is neither thinking nor
willing, that perception ceases and another, grosser perception does not appear.
He touches cessation. This, Potthapada, is how there is the alert step-by step
attainment of the ultimate cessation of perception.'"
"That's right, Potthapada."
"But, lord, does the Blessed One describe one peak of perception or many peaks
of perception?"
"Potthapada, I describe one peak of perception and many peaks of perception."
"And how does the Blessed One describe one peak of perception and many peaks of
perception?"
"In whatever way one touches cessation, Potthapada, that's the way I describe
the peak of perception. 6 That's how I describe one peak of perception and many
peaks of perception."
"Now, lord, does perception arise first, and knowledge after; or does knowledge
arise first, and perception after; or do perception & knowledge arise
simultaneously?"
"Potthapada, perception arises first, and knowledge after. And the arising of
knowledge comes from the arising of perception. One discerns, 'It's in
dependence on this 7 that my knowledge has arisen.' Through this line of
reasoning one can realize how perception arises first, and knowledge after, and
how the arising of knowledge comes from the arising of perception."
"Now, lord, is perception a person's self, or is perception one thing and self
another?"
"What self do you posit, Potthapada?"
"I posit a gross self, possessed of form, made up of the four great existents
[earth, water, fire, and wind], feeding on physical food."
"Then, Potthapada, your self would be gross, possessed of form, made up of the
four great existents, feeding on physical food. That being the case, then for
you perception would be one thing and self another. And it's through this line
of reasoning that one can realize how perception will be one thing and self
another: even as there remains this gross self — possessed of form, made up of
the four great existents, and feeding on food — one perception arises for that
person as another perception passes away. It's through this line of reasoning
that one can realize how perception will be one thing and self another."
"Then, lord, I posit a mind-made self complete in all its parts, not inferior in
its faculties." 8
"Then, Potthapada, your self would be mind-made, complete in all its parts, not
inferior in its faculties. That being the case, then for you perception would be
one thing and self another. And it's through this line of reasoning that one can
realize how perception will be one thing and self another: even as there remains
this mind-made self — complete in all its parts, not inferior in its faculties —
one perception arises for that person as another perception passes away. It's
through this line of reasoning that one can realize how perception will be one
thing and self another."
"Then, lord, I posit a formless self made of perception."
"Then, Potthapada, your self would be formless and made of perception. That
being the case, then for you perception would be one thing and self another. And
it's through this line of reasoning that one can realize how perception will be
one thing and self another: even as there remains this formless self made of
perception, one perception arises for that person as another perception passes
away. It's through this line of reasoning that one can realize how perception
will be one thing and self another."
"Is it possible for me to know, lord, whether perception is a person's self or
if perception is one thing and self another?"
"Potthapada — having other views, other practices, other satisfactions, other
aims, other teachers — it's hard for you to know whether perception is a
person's self or if perception is one thing and self another."
"Well then, lord, if — having other views, other practices, other satisfactions,
other aims, other teachers — it's hard for me to know whether perception is a
person's self or if perception is one thing and self another, then is it the
case that the cosmos is eternal, that only this is true and anything otherwise
is worthless?"
"Potthapada, I haven't expounded that the cosmos is eternal, that only this is
true and anything otherwise is worthless."
"Then is it the case that the cosmos is not eternal, that only this is true and
anything otherwise is worthless?"
"Potthapada, I haven't expounded that the cosmos is not eternal, that only this
is true and anything otherwise is worthless."
"Then is it the case that the cosmos is finite... the cosmos is infinite... the
soul & the body are the same... the soul is one thing and the body another...
after death a Tathagata exists... after death a Tathagata does not exist...
after death a Tathagata both exists & does not exist... after death a Tathagata
neither exists nor does not exist, that only this is true and anything otherwise
is worthless?"
"Potthapada, I haven't expounded that after death a Tathagata neither exists nor
does not exist, that only this is true and anything otherwise is worthless."
"But why hasn't the Blessed One expounded these things?"
"Because they are not conducive to the goal, are not conducive to the Dhamma,
are not basic to the holy life. They don't lead to disenchantment, to
dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to
Unbinding. That's why I haven't expounded them."
"And what has the Blessed One expounded?"
"I have expounded that, 'This is stress'... 'This is the origination of
stress'... 'This is the cessation of stress'... 'This is the path of practice
leading to the cessation of stress.'
"And why has the Blessed One expounded these things?"
"Because they are conducive to the goal, conducive to the Dhamma, and basic to
the holy life. They lead to disenchantment, to dispassion, to cessation, to
calm, to direct knowledge, to self-awakening, to Unbinding. That's why I have
expounded them."
"So it is, Blessed One. So it is, O One Well-gone. Well now, it's time for the
Blessed One to do as he sees fit."
Then the Blessed One got up from his seat and left.
Not long after he had left, the wanderers, with sneering words, jeered at
Potthapada the wanderer from all sides: "So, whatever the contemplative Gotama
says, Sir Potthapada rejoices in his every word: 'So it is, Blessed One. So it
is, O One Well-gone.' But we don't understand the contemplative Gotama as having
taught any definite teaching as to whether the cosmos is infinite or the cosmos
is finite or... whether after death a Tathagata neither exists nor does not
exist."
When this was said, Potthapada the wanderer replied to the wanderers, "I, too,
don't understand the contemplative Gotama as having taught any definite teaching
as to whether the cosmos is infinite or the cosmos is finite or... whether after
death a Tathagata neither exists nor does not exist. But the contemplative
Gotama describes a genuine, authentic, and accurate practice, grounded in the
Dhamma and consonant with the Dhamma. And when a genuine, authentic, and
accurate practice, grounded in the Dhamma and consonant with the Dhamma is being
explained, why shouldn't a knowledgeable person such as myself rejoice in the
well-spokenness of the contemplative Gotama's well-spoken words?"
Then two or three days later, Citta the elephant trainer's son and Potthapada
the wanderer went to the Blessed One. On their arrival, Citta bowed down to the
Blessed One and sat to one side, while Potthapada the wanderer greeted the
Blessed One courteously. After an exchange of friendly greetings & courtesies,
he sat to one side. As he was sitting there, he said to the Blessed One: "The
other day, not long after the Blessed One had left, the wanderers, with sneering
words, jeered at me from all sides: 'So, whatever the contemplative Gotama says,
Sir Potthapada rejoices in his every word: "So it is, Blessed One. So it is, O
One Well-gone." But we don't understand the contemplative Gotama as having
taught any definite teaching as to whether the cosmos is infinite or the cosmos
is finite or... whether after death a Tathagata neither exists nor does not
exist.'
"When this was said, I replied to the wanderers, 'I, too, don't understand the
contemplative Gotama as having taught any definite teaching as to whether the
cosmos is infinite or the cosmos is finite or... whether after death a Tathagata
neither exists nor does not exist. But the contemplative Gotama describes a
genuine, authentic, and accurate practice, grounded in the Dhamma and consonant
with the Dhamma. And when a genuine, authentic, and accurate practice, grounded
in the Dhamma and consonant with the Dhamma is being explained, why shouldn't a
knowledgeable person such as myself rejoice in the well-spokenness of the
contemplative Gotama's well-spoken words?'"
[The Buddha:] "Potthapada, all those wanderers are blind and have no eyes. You
alone among them have eyes. I have taught and declared some teachings to be
definite, and some teachings to be indefinite. And what are the teachings that I
have taught and declared to be indefinite? [The statement that] 'The cosmos is
eternal' I have taught and declared to be an indefinite teaching. [The statement
that] 'The cosmos is not eternal'... 'The cosmos is finite'... 'The cosmos is
infinite'... 'The soul & the body are the same'... 'The soul is one thing and
the body another'... 'After death a Tathagata exists'... 'After death a
Tathagata does not exist'... 'After death a Tathagata both exists & does not
exist'... 'After death a Tathagata neither exists nor does not exist' I have
taught and declared to be an indefinite teaching. And why have I taught and
declared these teachings to be indefinite? Because they are not conducive to the
goal, are not conducive to the Dhamma, are not basic to the holy life. They
don't lead to disenchantment, to dispassion, to cessation, to calm, to direct
knowledge, to self-awakening, to Unbinding. That's why I have taught and
declared them to be indefinite.
"And what have I taught and declared to be definite teachings? [The statement
that] 'This is stress' I have taught and declared to be a definite teaching.
[The statement that] 'This is the origination of stress'... 'This is the
cessation of stress'... 'This is the path of practice leading to the cessation
of stress' I have taught and declared to be a definite teaching. And why have I
taught and declared these teachings to be definite? Because they are conducive
to the goal, conducive to the Dhamma, and basic to the holy life. They lead to
disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to
self-awakening, to Unbinding. That's why I have taught and declared them to be
definite.
"There are some priests & contemplatives with a doctrine & view like this:
'After death, the self is exclusively happy and free from disease.' I approached
them and asked them, 'Is it true that you have a doctrine & view like this:
"After death, the self is exclusively happy and free from disease"?' When asked
this, they replied, 'Yes.' So I asked them, 'But do you dwell having known or
seen an exclusively happy world?' When asked this, they said, 'No.' So I asked
them, 'But have you ever been aware of a self exclusively happy for a day or a
night, or for half a day or half a night?' When asked this, they said, 'No.' So
I asked them, 'But do you know that "This is the path, this is the practice for
the realization of an exclusively happy world"?' When asked this, they said,
'No.' So I asked them, 'But have you heard the voices of devas reborn in an
exclusively happy world, saying, "Practice well, my dears. Practice
straightforwardly, my dears, for the realization of an exclusively happy world,
because it was through such a practice that we ourselves have been reborn in an
exclusively happy world"?' When asked this, they said, 'No.'
"So what do you think, Potthapada — when this is the case, don't the words of
those priests & contemplatives turn out to be unconvincing?"
"Yes, lord. When this is the case, the words of those priests & contemplatives
turn out to be unconvincing."
"Potthapada, it's as if a man were to say, 'I'm in love with the most beautiful
woman in this country,' and other people were to say to him, 'Well, my good man,
this most beautiful woman in this country with whom you are in love: do you know
if she's of the warrior caste, the priestly caste, the merchant caste, or the
laborer caste?' and, when asked this, he would say, 'No.' Then they would say to
him, 'Well then, do you know her name or clan name? Whether she's tall, short,
or of medium height? Whether she's dark, fair, or ruddy-skinned? Do you know
what village or town or city she's from?' When asked this, he would say, 'No.'
Then they would say to him, 'So you've never known or seen the woman you're in
love with?' When asked this, he would say, 'Yes.'
"So what do you think, Potthapada — when this is the case, don't the words of
that man turn out to be unconvincing?"
"Yes, lord..."
"In the same way, there are some priests & contemplatives with a doctrine & view
like this: 'After death, the self is exclusively happy and free from
disease.'... Don't the words of those priests & contemplatives turn out to be
unconvincing?"
"Yes, lord..."
"Potthapada, it's as if a man at a crossroads were to build a staircase for
ascending to a palace, and other people were to say to him, 'Well, my good man,
this palace for which you are building a staircase: do you know whether it's
east, west, north, or south of here? Whether it's high, low, or in between?'
and, when asked this, he would say, 'No.' Then they would say to him, 'So you
don't know or see the palace for which you are building a staircase?' When asked
this, he would say, 'Yes.'
"So what do you think, Potthapada — when this is the case, don't the words of
that man turn out to be unconvincing?"
"Yes, lord..."
"In the same way, there are some priests & contemplatives with a doctrine & view
like this: 'After death, the self is exclusively happy and free from
disease.'... Don't the words of those priests & contemplatives turn out to be
unconvincing?"
"Yes, lord. When this is the case, the words of those priests & contemplatives
turn out to be unconvincing."
"Potthapada, there are these three acquisitions of a self: the gross acquisition
of a self, the mind-made acquisition of a self, and the formless acquisition of
a self. 9 And what is the gross acquisition of a self? Possessed of form, made
up of the four great existents, feeding on physical food: this is the gross
acquisition of a self. And what is the mind-made acquisition of a self?
Possessed of form, mind-made, complete in all its parts, not inferior in its
faculties: this is the mind-made acquisition of a self. And what is the formless
acquisition of a self? Formless and made of perception: this is the formless
acquisition of a self.
"I teach the Dhamma for the abandoning of the gross acquisition of a self, such
that, when you practice it, defiling mental qualities will be abandoned, bright
mental qualities will grow, and you will enter & remain in the culmination &
abundance of discernment, having known & realized it for yourself in the here &
now. If the thought should occur to you that, when defiling mental qualities are
abandoned and bright mental qualities have grown, and one enters & remains in
the culmination & abundance of discernment, having known & realized it for
oneself in the here & now, one's abiding is stressful/painful, you should not
see it in that way. When defiling mental qualities are abandoned and bright
mental qualities have grown, and one enters & remains in the culmination &
abundance of discernment, having known & realized it for oneself in the here &
now, there is joy, rapture, serenity, mindfulness, alertness, and a
pleasant/happy abiding.
"I also teach the Dhamma for the abandoning of the mind-made acquisition of a
self... for the abandoning of the formless acquisition of a self, such that,
when you practice it, defiling mental qualities will be abandoned, bright mental
qualities will grow, and you will enter & remain in the culmination & abundance
of discernment, having known & realized it for yourself in the here & now...
When defiling mental qualities are abandoned and bright mental qualities have
grown, and one enters & remains in the culmination & abundance of discernment,
having known & realized it for oneself in the here & now, there is joy, rapture,
serenity, mindfulness, alertness, and a pleasant/happy abiding.
"In the past, I have been asked, 'What, friend, is the gross acquisition of a
self for whose abandoning you teach the Dhamma such that, when you practice it,
defiling mental qualities will be abandoned, bright mental qualities will grow,
and you will enter & remain in the culmination & abundance of discernment,
having known & realized it for yourself in the here & now?' When asked this, I
would answer, 'This, friend, is that gross acquisition of a self for whose
abandoning I teach the Dhamma...'
"In the past, I have been asked, 'What, friend, is the mind-made acquisition of
a self... the formless acquisition of a self for whose abandoning you teach the
Dhamma...?' When asked this, I would answer, 'This, friend, is that gross
acquisition of a self for whose abandoning I teach the Dhamma...'
"What do you think, Potthapada. When this is the case, don't those words turn
out to be convincing?"
"Yes, lord. When this is the case, those words turn out to be convincing."
"Potthapada, it's as if a man at a crossroads were to build a staircase for
ascending to a palace, and other people were to say to him, 'Well, my good man,
this palace for which you are building a staircase: do you know whether it's
east, west, north, or south of here? Whether it's high, low, or in between?' He
would say, 'This, friends, is the palace to which I am building a staircase. The
staircase is right under the palace.'
"So what do you think, Potthapada — when this is the case, don't the words of
that man turn out to be convincing?"
"Yes, lord..."
"In the same way, in the past I have been asked, 'What, friend, is the gross
acquisition of a self... the mind-made acquisition of a self... the formless
acquisition of a self for whose abandoning you teach the Dhamma...?' When asked
this, I would answer, 'This, friend, is that gross acquisition of a self for
whose abandoning I teach the Dhamma...'
"What do you think, Potthapada. When this is the case, don't those words turn
out to be convincing?"
"Yes, lord. When this is the case, those words turn out to be convincing."
When this was said, Citta the elephant trainer's son said to the Blessed One:
"When there is a gross acquisition of a self, is it the case then that one's
mind-made acquisition of a self and formless acquisition of a self are null &
void, and only one's gross acquisition of a self is true? And when there is a
mind-made acquisition of a self, is it the case then that one's gross
acquisition of a self and formless acquisition of a self are null & void, and
only one's mind-made acquisition of a self is true? And when there is a formless
acquisition of a self, is it the case then that one's gross acquisition of a
self and mind-made acquisition of a self are null & void, and only one's
formless acquisition of a self is true?"
"Citta, when there is a gross acquisition of a self, it's not classified either
as a mind-made acquisition of a self or as a formless acquisition of a self.
It's classified just as a gross acquisition of a self. When there is a mind-made
acquisition of a self, it's not classified either as a gross acquisition of a
self or as a formless acquisition of a self. It's classified just as a mind-made
acquisition of a self. When there is a formless acquisition of a self, it's not
classified either as a gross acquisition of a self or as a mind-made acquisition
of a self. It is classified just as a formless acquisition of a self.
"Suppose they were to ask you: 'Did you exist in the past? Did you not not
exist? Will you exist in the future? Will you not not exist? Do you exist now?
Do you not not exist?' Thus asked, how would you answer?"
"... Thus asked, lord, I would answer: 'I existed in the past. I did not not
exist. I will exist in the future. I will not not exist. I exist now. I do not
not exist.'... That's how I would answer."
"Suppose, Citta, they were to ask you: 'Whatever your past acquisition of a
self: Is that alone your true acquisition of self, while the future & present
ones are null & void? Whatever your future acquisition of a self: Is that alone
your true acquisition of a self, while the past & present ones are null & void?
Whatever your present acquisition of a self: Is that alone your true acquisition
of a self, while the past & future ones are null & void?' Thus asked, how would
you answer?"
"...Thus asked, lord, I would answer: 'Whatever my past acquisition of a self:
on that occasion, that alone was my true acquisition of a self, while future &
present ones were null & void. Whatever my future acquisition of a self: on that
occasion, that alone will be my true acquisition of a self, while the past &
present ones will be null & void. Whatever my present acquisition of a self: on
that occasion, that alone is my true acquisition of a self, while the past &
future ones are null & void.
"In the same way, Citta, when there is a gross acquisition of a self... it's
classified just as a gross acquisition of a self. When there is a mind-made
acquisition of a self... When there is a formless acquisition of a self, it's
not classified either as a gross acquisition of a self or as a mind-made
acquisition of a self. It's classified just as a formless acquisition of a self.
"Just as when milk comes from a cow, curds from milk, butter from curds, ghee
from butter, and the skimmings of ghee from ghee. When there is milk, it's not
classified as curds, butter, ghee, or skimmings of ghee. It's classified just as
milk. When there are curds... When there is butter... When there is ghee... When
there are the skimmings of ghee, they're not classified as milk, curds, butter,
or ghee. They're classified just as the skimmings of ghee.
"In the same way, when there is a gross acquisition of a self... it's classified
just as a gross acquisition of a self. When there is a mind-made acquisition of
a self... When there is a formless acquisition of a self, it's not classified
either as a gross acquisition of a self or as a mind-made acquisition of a self.
It's classified just as a formless acquisition of a self.
"Citta, these are the world's designations, the world's expressions, the world's
ways of speaking, the world's descriptions, with which the Tathagata expresses
himself but without grasping to them." 10
When this was said, Potthapada the wanderer said to the Blessed One:
"Magnificent, Master Gotama! Magnificent! Just as if he were to place upright
what was overturned, to reveal what was hidden, to show the way to one who was
lost, or to carry a lamp into the dark so that those with eyes could see forms,
in the same way has Master Gotama — through many lines of reasoning — made the
Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha
of monks. May Master Gotama remember me as a lay follower who has gone to him
for refuge, from this day forward, for life."
But Citta the elephant trainer's son said to the Blessed One: "Magnificent,
Master Gotama! Magnificent! Just as if he were to place upright what was
overturned... in the same way has Master Gotama — through many lines of
reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the
Dhamma, and to the Sangha of monks. Let me obtain the Going Forth in the Blessed
One's presence! Let me obtain Acceptance!"
So Citta the elephant trainer's son obtained the Going Forth in the Blessed
One's presence; he obtained Acceptance. And not long after his Acceptance —
dwelling alone, secluded, heedful, ardent, & resolute — he in no long time
reached & remained in the supreme goal of the holy life, for which clansmen
rightly go forth from home into homelessness, knowing & realizing it for himself
in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task
done. There is nothing further for the sake of this world." And thus Ven.
Elephant-trainer's Son 11 became another one of the arahants.



Notes
1. Non-percipient (asaññii): This term is sometimes translated as "unconscious,"
but because the Buddha is so strict throughout this sutta in referring to saññaa
as it functions in other suttas — as "perception," i.e., the labels one attaches
to experience — translating asaññii as "unconscious" creates needless confusion,
especially as some readers might assume that the term would mean the absence of
viññaa.na. An asaññii person might better be conceived as one in a mentally
blank state.
2. The discussion does not include the dimension of neither perception nor
non-perception because the topic here is perception and, as AN 9.36 points out,
the dimension of nothingness is the highest perception-attainment.
3. See MN 140.
4. Maurice Walshe, in The Long Discourses of the Buddha (LDB), mistakenly has
"arises" here.
5. LDB omits "alert" here. (There are many other mistakes in the LDB translation
of this sutta, but as it would be tedious to note them all, I am noting only
these two, to alert the reader to the fact that the sloppiness that
unfortunately mars much of LDB is particularly evident in its translation of
this sutta.)
6. As AN 9.36 points out, one can attain cessation based on any of the levels of
jhana. Thus, although the specific level from which cessation is attained might
differ from person to person, its role in functioning as the basis for cessation
is the same in every person's Awakening.
7. According to the Commentary, the word "this" here refers to the perception
characterizing the level of jhana from which one attained the knowledge of
cessation.
8. See the section on the mind-made body in DN 2.
9. Acquisition of a self (atta-pa.tilaabho): According to the Commentary, this
refers to the acquisition of an individual identity (attabhaava-pa.tilaabho) on
any of the three levels of becoming: the sensual level, the level of form, and
the formless level. The term attabhaava-pa.tilaabho is used in a number of
suttas — among them AN 4.192 — where it definitely refers to the type of
identity one assumes on experiencing rebirth in a particular level of being.
However, there are two reasons for not following the Commentary's equation of
atta-pa.tilaabho with attabhaava-pa.tilaabho. (1) As AN 4.72 makes clear, there
is a type of attabhaava-pa.tilaabho — rebirth in the dimension of neither
perception nor non-perception — that would not be covered by any of the three
types of acquisition of a self mentioned in this sutta. Thus the Buddha seems to
be limiting his discussion here to the alternative selves posited by Potthapada.
(2) In a later passage in this sutta, the Buddha refers to the acquisition of a
self as something he can point to directly in his listeners' immediate range of
experience. Thus the term would seem to refer to the sense of self one can
attain as a result of different levels of experience in meditation here and now.
10. The Commentary takes this is as the Buddha's affirmation of the idea — which
in later centuries became current in all schools of Buddhism — that he spoke
truth on two levels: conventional and ultimate. In context, though, the Buddha
seems to be referring merely to the fact that he has adopted the linguistic
usages of his interlocutors simply for the sake of discussion, and that they
should not be interpreted out of context.
11. Mv.I.74 indicates that it was considered a sign of respect to refer to a
monk by his clan name.