This is how I heard. At one time the Blessed One was staying in the province of Kusinārā, in the Malla King’s sal garden, Upavattana, between the two sāl trees. That was the time of the Blessed One’s final extinguishing.

That moment the Blessed One told the monks: “Now I tell you, monks, all these conditioned things are subject to destruction, therefore practice the Dhamma diligently.” This was the last utterance of the Tathāgata.

Then the Blessed One attained the first jhāna. Having emerged from the first jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the fourth jhāna. Having emerged from the fourth jhāna, he attained the base of the infinity of space. Having emerged from the base of the infinity of space, he attained the base of the infinity of consciousness. Having emerged from the base of the infinity of consciousness, he attained the base of nothingness. Having emerged from the base of nothingness, he attained the base of neither perception nor non-perception. Having emerged from the base of neither perception nor non-perception, he attained the cessation of perception and feeling.

Having emerged from the cessation of perception and feeling, he attained the base of neither perception nor non-perception. Having emerged from the base of neither perception nor non-perception, he attained the base of nothingness. Having emerged from the base of nothingness, he attained the base of the infinity of consciousness. Having emerged from the base of the infinity of consciousness he attained the base of the infinity of space. Having emerged from the base of the infinity of space, he attained the fourth jhāna. Having emerged from the fourth jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the first jhāna.

Having emerged from the first jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the fourth jhāna. Having emerged from the fourth jhāna, immediately after this, the Blessed One attained final extinguishing.

When the Blessed One attained final extinguishing, simultaneously with his final extinguishing, brahma Sahampati recited this verse:

“Since such a great being as the Supreme Teacher—the incomparable person in the world, the Tathāgata endowed with the ten powers, the Great Buddha—also attained final extinguishing, similarly all beings in the world will finally leave their body behind.”

When the Blessed One attained final extinguishing, simultaneously with his final extinguishing, Sakka, lord of the gods, recited this verse:

“Impermanent indeed are all conditioned things; their nature is to arise and pass away. Having arisen, they cease. Their stilling is indeed peaceful.”

When the Blessed One attained final extinguishing, simultaneously with his final extinguishing, Ānanda Bhante recited this verse:

“When the Supreme Buddha who was perfect in all excellent qualities attained final extinguishing (since the only protection for all the three worlds disappeared), terror arose and hair stood on end.”

When the Blessed One attained final extinguishing, simultaneously with his final extinguishing, Anuruddha Bhante recited these verses:

“In and out breathing ceased in the great sage whose mind was stable and steadied on Nibbāna. The Supreme Buddha, the one with eyes of Dhamma, freed from craving, focused on the peace of Nibbāna, attained final extinguishing.

“The Great Buddha endured the pain with a gladdened mind. That liberated mind was extinguished like the extinguishing of a lamp.”

This is as I heard. Those days, the Buddha was living in the kingdom of the Sakyans, in the city of Kapilavatthu, in the Nigrodha Monastery. One day, Mahānāma of the Sakya clan went to the Buddha, bowed respectfully, sat down to one side, and asked him, “Bhante, this Kapilavatthu city is very prosperous and full of people, with overcrowded streets. Some days, in the late afternoon, after learning the Dhamma from the Buddha or a monk, I enter Kapilavatthu city. There, I come across a stray elephant, stray horse, speedy chariot, speedy cart, or a busy person. Bhante, at that time I lose mindfulness regarding the Buddha, the Dhamma, and the Saṅgha. Bhante, I think: ‘If I were to die at this time, where would I be reborn?’”

“Do not fear, Mahānāma, do not fear! Your death will not bring you misfortune; your passing will not bring you misfortune. When a noble disciple has four factors, he slants towards Nibbāna, slopes towards Nibbāna and inclines towards Nibbāna. What four factors? It’s when a noble disciple has unshakable confidence in the Buddha… the Dhamma… the Saṅgha… And he has virtue loved by the noble ones… leading to concentration.

“Suppose there was a tree that slants to the east, slopes to the east, and inclines to the east. If it was cut off at the root, where would it fall?”

“Bhante, it would fall in the direction that it slants, slopes, and inclines.”

“Mahānāma, in the same way, when a noble disciple has those four factors, he slants towards Nibbāna, slopes towards Nibbāna and inclines towards Nibbāna.”

This is what I heard from the Blessed One. Those days, the Blessed One was living in the province of Uruvelā, on the bank of the Nerañjarā River, at the root of the Bodhi tree, recently enlightened. One day, the Buddha sat at the root of the Bodhi tree for seven days straight, experiencing the bliss of enlightenment. Then, with the passing of seven days, after emerging from that concentration, he surveyed the world with the eye of a Buddha. As the Buddha did so, he saw beings burning with the many defilements and aflame with the many fires born of desire, hatred and delusion.

Then, on realizing the peace of liberation, the Blessed One spoke the following inspired verses:

“Beings in the world are scorched by defilements. They are troubled by sense contact. They regard pain born from contact to be “themselves”. They expect things to happen in a certain way, however, things happen in a completely different way.

“Beings are attached to existence. Things happen in the opposite way of what they expect. Beings are troubled by existence, but still they welcome existence. Existence welcomed by them, causes fear in them. Whatever brings fear, is painful. The wise should follow the noble path in order to abandon existence.

“Some people say that liberation from existence is to be achieved by the same defilements that lead to existence. None of them will be liberated from existence, I say.

“Some other people say that liberation from existence comes from non-existence1 None of them will be liberated from existence.

“Suffering arises due to defiled kamma. With the destruction of all clinging comes the end of suffering. Look at all these beings, they are worn down and suffering due to the lack of true knowledge of life. They are still attached to desires. They will not be liberated from existence.

“Whatever existence exists anywhere in any way, all that is, impermanent, suffering and subject to change.

“Seeing this true nature, with developed wisdom, the craving for existence is abandoned and the craving for non-existence is not welcomed. Full abandonment of craving is Nibbāna.

“The monk who has attained Nibbāna, is freed of existence due to the ending of clinging. He defeated Māra, the evil one. He conquered the battle. He went beyond all existences. He is not agitated by ups and downs of life. He is called a liberated monk.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, with regard to internal factors, I do not see another single factor so helpful as wise consideration for a monk who is a trainee, who has not yet attained liberation, but lives aspiring for the supreme security from bondage, Nibbāna. Monks, a monk who reflects according to the Dhamma abandons what is unwholesome and develops what is wholesome”.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

For a monk who is a trainee there is no other factor as helpful for reaching the highest goal, liberation, as the factor of wise consideration.

The monk who reflects on the Dhamma wisely and strives diligently will attain the end of suffering, Nibbāna.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, the monk who is not ardent and who has no fear of wrongdoing is incapable of attaining enlightenment, incapable of attaining ultimate freedom, and incapable of attaining the supreme security from bondage, Nibbāna. But the monk who is ardent and is afraid of wrongdoing is capable of attaining enlightenment, capable of attaining ultimate freedom, and capable of attaining the supreme security from bondage, Nibbāna.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

One who is not ardent, who has no fear of wrongdoing, is lazy and has sluggish effort full of sloth and drowsiness, not ashamed of wrongdoing, and without respectful intensions of attaining the highest goal, Nibbāna—such a monk is incapable of attaining supreme enlightenment.

But the monk who is mindful, tactful, meditative, ardent, diligent, and who is afraid of wrongdoing, experiences supreme enlightenment by cutting off the fetters of birth and aging.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard. .

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, this holy life is not lived for the sake of deceiving people, or for the sake of flattering people, or for the sake of profiting in gain, honour, and fame, or with the thought, ‘Thus, may people know me.’ This holy life is lived for the sake of realizing special knowledge and attaining full understanding”.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

This holy life, as the path leading to ultimate freedom, was taught by the Blessed One only for the sake of realizing special knowledge, for attaining full understanding, and for avoiding dangers in this life and in future lives.

This noble path was always followed by the Great Sages. Those who follow this path exactly as taught by the Buddha, completely through the Buddha’s message, will put an end to suffering.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, there is an unborn (by causes), unformed, unmade (by anyone), unconditioned thing (Nibbāna, the ultimate freedom). If, monks, there were not that unborn (by causes), unformed, unmade (by anyone), unconditioned thing (Nibbāna), there would not be any escape from suffering, which is a born, formed, made, and conditioned thing. But, monks, because there is an unborn (by causes), unformed, unmade (by anyone), and unconditioned thing (Nibbāna, the ultimate freedom), therefore, there is an escape from what is born, formed, made, and conditioned (suffering).

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Everything that has been born, formed, produced, made, and conditioned is undoubtedly impermanent, bound with aging and death, like a nest of diseases, and is certainly perishable. This life has arisen from craving for four types of nutriment. It is not fit to take delight in this life, thinking, “This I am, this is mine.”

The escape from the five groups of clinging is absolutely peaceful, beyond reasoning, permanent, unborn, unproduced, sorrowless, and stainless. Nibbāna, the ultimate freedom, is the cessation of all suffering. There, the stilling of all conditioned things is extremely blissful.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are three times: What three? Past time, future time, and present time. Monks, these are the three times.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

People mistakenly think that things in the world are non-decaying. They are enveloped in that misunderstanding. Since they do not understand the decaying nature of everything, they are captured by the bondage of Māra, again and again.

The one who fully understands the decaying nature of everything does not regard mistakenly, “This person who speaks now is I am, mine, myself.” It is because he has touched the supreme state of peace, Nibbāna, with his mind.

He has indeed understood the five groups of clinging and with a peaceful mind, he delights in the peaceful Nibbāna. He is well-established in the Dhamma, has destroyed craving, and has attained the ultimate knowledge. Therefore, he does not fall into any status such as gods, humans, etc.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, there are three elements of escape. What three? Renunciation, which is the escape from sense pleasures; the escape from forms and from the formless; and escape from whatever is born, conditioned, and dependently arisen, called the cessation of craving, Nibbāna. These, monks, are the three elements of escape.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

One who understands the escape from sense pleasures and the overcoming of forms and who is ardent and unfailingly energetic reaches the cessation of all formations, Nibbāna.

Seeing things correctly, one’s release is based on renunciation. The peaceful sage, accomplished in superb knowledge and having taken control of his mind, has gone beyond all bonds.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, the formless jhana is more peaceful than the form jhana and Nibbāna is still more peaceful than the formless jhana.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Some are born in the form realm and others are born in the formless realm. They have not attained Nibbāna and so they return to renewed existence.

Those who fully understand the form realm and those who free their minds from the formless realm are released based on Nibbāna. The liberated one defeats the army of Mara, the evil one.

The fully enlightened Buddha has touched Nibbāna with his body and is free from defilements.

Having abandoned all taints, the Buddha teaches the sorrowless, stainless state, Nibbāna.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, it is according to their mind states that beings come together and associate with one another. Beings with low mind states come together and associate with beings having low mind states. Beings with good mind states come together and associate with beings having good mind states.

Monks, in the past, it was according to their mind states that beings came together and associated with one another. Beings with low mind states came together and associated with beings that had low mind states. Beings with good mind states came together and associated with beings that had good mind states.

Monks, in the future, it will be according to their mind states that beings will come together and associate with one another. Beings with low mind states will come together and associate with beings that have low mind states. Beings with good mind states will come together and associate with beings that have good mind states.

Monks, at the present time, it is according to their mind states that beings come together and associate with one another. Beings with low mind states come together and associate with beings having low mind states. Beings with good mind states come together and associate with beings having good mind states.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The defilements that arise through association with evil-doers are removed by discontinuing the association. Just as one riding on a small wooden board would sink into the great ocean, so does a virtuous one sink by associating with those who are lazy. Therefore, avoid those who are lazy and who make little effort.

There are noble ones who are wise and always energetic. Their minds are well established in Nibbāna. They meditate constantly in secluded places. Therefore, live with such noble ones.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, three divine sounds sound forth among the gods from time to time. What three?

Monks, at the time when a noble disciple shaves off his hair and beard, wearing robes and, leaving the home life, makes the decision to become a monk or a nun, at that time the divine sound sounds forth among the gods: ‘This noble disciple has made up his mind to battle with Māra, the evil one.’ This is the first divine sound that sounds forth among the gods.

Again, monks, during the time the monk or the nun is developing the seven factors that are the aids for enlightenment, at that time the divine sound sounds forth among the gods: ‘This noble disciple is doing battle with Māra, the evil one.’ This is the second divine sound that sounds forth among the gods.

Again, monks, at the time when the monk or the nun, realizing here and now with his or her own direct knowledge, enters and experiences mind-liberation and wisdom-liberation that is taintless through destruction of the taints, at that time the divine sound sounds forth among the gods: ‘This noble disciple has won the battle, and he or she now dwells victorious.’ This is the third divine sound that sounds forth among the gods.

Monks, these are the three divine sounds that sound forth among the gods from time to time. ”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

On seeing that the disciple of the Fully Enlightened Buddha has won the battle, even the gods pay homage to him who possesses great wisdom,

“Homage to you, great man among men, you have won the hard victory, defeating the army of Māra. Your liberation can never be hindered by anyone.”

Thus, gods pay homage to the great person who has attained the supreme goal, Nibbāna. Gods observe no weakness that would bring him under Māra’s control.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are three kinds of unwholesome thoughts that produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering, and are not conducive to ultimate freedom, Nibbāna. What are the three?

Monks, thoughts of sense desire produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering, and are not conducive to ultimate freedom, Nibbāna. Monks, thoughts of ill-will produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering and are not conducive to ultimate freedom, Nibbāna. Monks, thoughts of harming produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering, and are not conducive to ultimate freedom, Nibbāna.

Monks, these are the three kinds of unwholesome thoughts that produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering, and are not conducive to ultimate freedom, Nibbāna.

Monks, there are three kinds of wholesome thoughts that produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

What are the three?

Monks, thoughts of renunciation produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

Monks, thoughts of loving kindness produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

Monks, thoughts of harmlessness produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

Monks, these are the three kinds of wholesome thoughts that produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

One who thinks three kinds of wholesome thoughts and avoids three kinds of unwholesome thoughts; who stops unwholesome thoughts and intentions as a shower settles a cloud of dust; and whose mind is released from unwholesome thoughts – he is one who attains the peaceful Nibbāna in this life.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are three supreme objects of confidence. What are the three?

Monks, whatever beings exist, whether footless, two-footed or four-footed, with form or without form, percipient or non-percipient, or neither-percipient-nor-non-percipient, of these the Tathāgata, arahant and fully enlightened, is considered supreme. Monks, those who have confidence in the Buddha have confidence in what is supreme; for those with confidence in the supreme, the result is the supreme.

Monks, whatever things exist, whether conditioned or unconditioned, passion-free Nibbāna is considered supreme. It is the ending of intoxication, extinguishing the thirst of the defilements, the uprooting of desire, the termination of the cycle of rebirths, the destruction of craving. It is dispassion, cessation, Nibbāna. Monks, those who have confidence in passion-free Nibbāna have confidence in what is supreme; and for those with confidence in what is supreme, the result is the supreme.

Monks, among whatever communities or groups exist, the community of the noble disciples of the Tathāgata is considered supreme. They are the four groups of noble disciples, when taken as pairs and the eight when taken as individuals. This community of disciples of the Buddha is worthy of gifts, of hospitality, of offerings, and of reverential salutation; they are the unsurpassable field of merit for the world. Monks, those who have confidence in the community of disciples of the Buddha have confidence in what is supreme, and for those with confidence in the supreme, the result will be the supreme.

Monks, these are the three supreme objects of confidence.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

When one understands through the supreme Dhamma the qualities of the unsurpassed Buddha, he who is worthy of offerings, then his confidence, placed in the supreme Buddha, is supreme.

Confidence placed in the supreme Dhamma produces the happiness of dispassion and peace. One should also place confidence in the supreme Saṅgha, the unsurpassed field of merit.

One who gives gifts to noble ones who possess supreme qualities develops supreme merit. As a result, he experiences supreme long life, beauty, fame, reputation, happiness, and strength.

The wise one who gives gifts to the supreme ones and who fully focuses his mind on the supreme Dhamma rejoices in having attained a supreme state by becoming either a god or a human.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are three sense pleasures that may be obtained. What three? Sense pleasures that are always present, sense pleasures of those who delight in creating pleasures (sense pleasures of Nimmānarati gods), and sense pleasures of those with control over what is created by other gods (sense pleasures of Paranimmita Vasavatti gods).

These, monks, are the three sense pleasures that may be obtained.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Those who enjoy sense pleasures, which are always present, those gods in Vasavatti heaven, in Nimmānarati heaven, and other beings who enjoy sense pleasures in this state, here or anywhere else, do not go beyond the cycle of rebirths.

Understanding the danger in sense pleasures, the wise person abandons all sense pleasures, whether human or divine. Although it is difficult, he abandons greed for lovely, pleasing sense pleasures. He overcomes suffering without remainder and, upon passing away, attains the ultimate freedom.

Having fully understood the Four Noble Truths, the wise person reaches the ultimate goal of the Dhamma. This wise one possesses noble vision. By directly knowing the end of birth he will never be born again.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, I describe a person as a Brāhmin with Triple Knowledge based on the fact he has achieved the goal of Dhamma. However, I do not describe a person as a Brāhmin just based on the fact that he merely recites what others have said.

And monks, how do I describe a person as a Brāhmin with Triple Knowledge based on the fact he has achieved the goal of Dhamma and is not one who merely recites what others have said? Here, monks, a monk recollects his various past lives; one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of world-formation, many eons of world destruction, many eons of both world-formation and destruction. He recollects, “There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such was my experience of pleasure and pain, and such was my lifespan. Passing away from that life, I was reborn here. Here, too, I had such a name, belonged to such a clan, and had such an appearance. Such was my food, such was my experience of pleasure and pain, and such was my lifespan. Passing away from that life, I was reborn there.” Thus, he recollects a variety of his past lives in their modes and details.

This is the first knowledge he has attained. Ignorance has been destroyed; true knowledge has arisen; darkness has been destroyed; light has arisen —as happens in one who diligently and ardently practices the noble path and gives it top priority.

Then again, monks, with the purified divine eye which surpasses the human capability, a monk sees the passing away and rebirth of beings. He understands why some beings are inferior, some are superior, some are beautiful, some are ugly, some are fortunate, and some are unfortunate. He understands how they pass away and take rebirth according to their actions: “These beings —who engaged in bodily misconduct, verbal misconduct, and mental misconduct, who insulted noble ones, held wrong views, and undertook actions under the influence of wrong views—at the break-up of the body, after death, have been reborn in the plane of misery, the worst destination, the lowest world, hell. But other beings—who engaged in good bodily conduct, good verbal conduct, and good mental conduct; who did not insult noble ones, who held right views, and undertook actions under the influence of right views—at the break-up of the body, after death, have been reborn in the happy destination, heaven.”

Thus, with the purified divine eye which surpasses human capability, he understands how beings pass away and take rebirth according to their actions. He understands why some beings are inferior, some are superior, some are beautiful, some are ugly, some are fortunate, and some are unfortunate. He understands how they pass away and take rebirth according to their actions.

This is the second knowledge he has attained. Ignorance has been destroyed; true knowledge has arisen; darkness has been destroyed; light has arisen—as happens in one who diligently and ardently practices the noble path, giving it top priority.

Then again monks, a monk, through realization by his own direct knowledge, enters and experiences here and now the mind-liberation and wisdom-liberation that is taintless by the destruction of the taints.

This is the third knowledge he has attained. Ignorance has been destroyed; true knowledge has arisen; darkness has been destroyed; light has arisen—as happens in one who practices the noble path diligently and ardently giving it top priority.

It is in this way, monks, I describe a person as a Brāhmin with Triple Knowledge based on the fact he has achieved the goal of Dhamma and is not one who merely recites what others have said.

This is the meaning of what the Blessed One said. So, with

regard to this, it was said:

One who has attained the Triple Knowledge knows his past lives. He sees heaven and hell. And having attained this direct-knowledge, he reaches the end of rebirths. Having completed the path to ultimate freedom, Nibbāna, he becomes a sage.

By attaining these three types of knowledge one becomes a brāhmin with Triple Knowledge. That is what I call the Triple Knowledge; it is not simply reciting what one hears.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, suppose a person was carried along by the flow of a river and it seemed pleasant and delightful. Another person with good eyesight who was standing on the bank would say, ‘Hey, good man! Even though you are being carried along by the flow of the river and it seems pleasant and delightful, there is a pool further down with waves and whirlpools, with seizers and demons. On reaching that pool, you will die or suffer with deadly pain.’ Then, monks, the first person, on hearing the words of the other, would make an effort with his hands and feet to escape and would go against the flow.

Monks, I have given this simile to illustrate a meaning. The meaning is this: ‘The flow of the river’ is a synonym for craving. ‘Seeming pleasant and delightful is a synonym for the six internal sense-bases. ‘The pool further down’ is a synonym for the five lower fetters. ‘The waves’ is a synonym for anger and distress. ‘The whirlpool’ is a synonym for the five cords of sense pleasures. ‘The seizers and demons’ are a synonym for women. ‘Against the flow’ is a synonym for letting go of sense pleasures. ‘Making an effort with his hands and feet’ is a synonym for arousing energy. ‘The man with good eyesight standing on the bank’ is a synonym for the Tathāgata, the Arahant, the fully Enlightened Buddha.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

If you wish to attain ultimate freedom, Nibbāna, the security from bondage, you should abandon sense desire, even if it is painful. Rightly comprehending with wisdom, with a mind that is well-liberated from defilements, one touches liberation now here, now there.

One who is a master of Dhamma Knowledge, who has fulfilled the holy life, is called one gone to the end of the world, one who has crossed over the cycle of rebirths.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, if while walking, a thought of sense desire or ill will or harmfulness arises in a monk, and if he allows it to stay and does not reject it, does not quickly abandon it, does not get rid of it, and does not bring it to an end, that monk— lacking in energy and unafraid of wrongdoing—is often and continually called lazy and weak in his effort.

Monks, if while standing, a thought of sense desire or ill will or harmfulness arises in a monk, and if he allows it to stay and does not reject it, does not quickly abandon it, does not get rid of it, and does not bring it to an end, that monk—lacking in energy and unafraid of wrongdoing—is often and continually called lazy and weak in his effort.

Monks, if while sitting, a thought of sense desire or ill will or harmfulness arises in a monk, and if he allows it to stay and does not reject it, does not quickly abandon it, does not get rid of it, and does not bring it to an end, that monk— lacking in energy and unafraid of wrongdoing—is often and continually called lazy and weak in his effort.

Monks, if while lying down, a thought of sense desire or ill will or harmfulness arises in a monk, and if he allows it to stay and does not reject it, does not quickly abandon it, does not get rid of it, and does not bring it to an end, that monk— lacking in energy and unafraid of wrongdoing—is often and continually called lazy and weak in his effort.

But, monks, if while walking, a thought of sense desire or ill will or harmfulness arises in a monk, and if he does not allow it to stay, but rejects it, quickly abandons it, gets rid of it, and brings it to an end, that monk—who is energetic and afraid of wrongdoing—is often and continually called energetic, and firm in the goal of ultimate freedom, Nibbāna.

Monks, if while standing, a thought of sense desire or ill will or harmfulness arises in a monk, and if he does not allow it to stay, but rejects it, quickly abandons it, gets rid of it, and brings it to an end, that monk— who is energetic and afraid of wrongdoing—is often and continually called energetic, and firm in the goal of ultimate freedom, Nibbāna.

Monks, if while sitting, a thought of sense desire or ill will or harmfulness arises in a monk, and if he does not allow it to stay, but rejects it, quickly abandons it, gets rid of it, and brings it to an end, that monk— who is energetic and afraid of wrongdoing—is often and continually called energetic, and firm in the goal of ultimate freedom, Nibbāna.

Monks, if while lying down, a thought of sense desire or ill will or harmfulness arises in a monk, and if he does not allow it to stay, but rejects it, quickly abandons it, gets rid of it, and brings it to an end, that monk— who is energetic and afraid of wrongdoing—is often and continually called energetic, and firm in the goal of ultimate freedom, Nibbāna.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Whether walking, standing, sitting, or lying down, a monk who has evil thoughts related to sense pleasures is following a wrong path. Infatuated with delusory things, he is not capable of achieving supreme enlightenment.

Whether walking, standing, sitting, or lying down, a monk who overcomes evil thoughts and delights in the stilling of thoughts is capable of achieving supreme enlightenment.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, the world has been fully understood by the Tathāgata; the Tathāgata is detached from the world. Monks, the origin of the world has been fully understood by the Tathāgata; the origin of the world has been removed completely by the Tathāgata. Monks, the cessation of the world has been fully understood by the Tathāgata; the cessation of the world has been realized by the Tathāgata. Monks, the way leading to the cessation of the world has been fully understood by the Tathāgata; the way leading to the cessation of the world has been developed by the Tathāgata.

Monks, in this world with its devās, Māras, and Brahmas, with its recluses and Brāhmin, in this whole generation with its devās and humans, whatever is seen, heard, smelled, tasted, touched, cognized, attained, sought, and reflected upon by the mind, is fully understood by the Tathāgata. Therefore, he is called the Tathāgata.

Monks, during the time period from the night when the Tathāgata awakens to unsurpassed full enlightenment until the night when he passes away into the Nibbāna-element with no residue left, whatever he speaks, utters, and explains is just so and not otherwise. Therefore, he is called the Tathāgata.

Monks, whatever way the Tathāgata speaks, that is exactly the way the Tathāgata acts. Whatever way the Tathāgata acts, that is exactly the way the Tathāgata speaks. In this way, the Tathāgata acts as he speaks and speaks as he acts. Therefore, he is called the Tathāgata.

Monks, in this world with its devās, Māras, and Brahmas, with its recluses and Brāhmin, in this whole generation with its devās and humans, the Tathāgata is the conqueror of all, unvanquished, the one who realized everything, the one who took everything under his control. Therefore, he is called the Tathāgata.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Having realized the whole world,
and its true nature,
the Tathāgata is detached from the world
and has abandoned desire for it.

The Blessed One is the all-conquering Wise Sage,
freed from every bond.
The Buddha has reached that perfect peace,
Nibbāna, which is free from fear.

The Buddha is freed from all taints,
and freed from all suffering.
With doubts destroyed,
he has destroyed all Kamma
and is liberated by the destruction
of unwholesomeness.

The Enlightened one,
the Blessed One,
the unsurpassed lion-king,
bringing happiness
to the world of gods and humans,
turns the Noble Wheel of Dhamma.

Wise gods and humans
have gone for refuge
to the Buddha and,
on meeting him,
they pay homage to the greatest one,
the all-seeing hero.

The Blessed One is perfectly tamed:
of those who tame, he is the best.
The Blessed One is perfectly calm:
of those who calm others, he is the seer.
The Blessed One is free from suffering:
of those who free others, he is the foremost.
The Blessed One crossed over saṁsāra:
of those who help others to cross, he is the chief.

Thus, gods and humans
pay homage to the greatest one,
to the all-seeing hero saying,
“In the world together with its gods,
there is no one equalling you.
You are the unique, supreme teacher.”

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.