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The Snake and the Raft

MN 22, the Alagaddūpama Sutta — set 4, Not-Self and Dependent Arising

Reading time: about 24 min · 4,189 words

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Before you read

Two images carry this one. A man wants a snake, finds a big one, and grabs it by the coil or the tail — and it turns and bites him. That, the Buddha says, is what learning the teaching in order to win arguments does to a person.

Then the raft. You lash one together out of grass and branches to get across a flood, and it works. Now: do you hoist it onto your head and carry it around for the rest of your life? The teaching is for crossing over, not for holding on.

Between those two images sits some of the hardest not-self material in the collection, including the striking passage where the Buddha describes people becoming agitated over the loss of something that was never there to begin with. The similes are strong enough to carry it.

Translation

The Setting

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Ariṭṭha's Wrong View

Now at that time a bhikkhu called Ariṭṭha, formerly a vulture-trapper, had developed the following pernicious view: "As I understand the Buddha's teaching, the obstructing qualities named by the Buddha do not obstruct anyone who engages in them."

Several bhikkhus heard this rumour. They went to the bhikkhu Ariṭṭha and said: "Is it really true, Reverend Ariṭṭha, that you hold this pernicious view: 'As I understand the Buddha's teaching, the obstructing qualities named by the Buddha do not obstruct anyone who engages in them'?"

"It is exactly so, reverends. As I understand the Buddha's teaching, the obstructing qualities named by the Buddha do not obstruct anyone who engages in them."

Then, wishing to dissuade the bhikkhu Ariṭṭha from this pernicious view, those bhikkhus pressed him, challenged him, and argued with him: "Do not say that, Reverend Ariṭṭha. Do not misrepresent the Buddha — misrepresenting the Buddha is not good, and the Buddha would not say that. In many ways, Reverend Ariṭṭha, the Buddha has named the obstructing qualities as obstructing, and they do obstruct anyone who engages in them. The Buddha has said that sensual pleasures offer little gratification and much suffering and distress, and the danger in them is even greater — comparing them to: a skeleton of bones; a scrap of meat; a grass torch held against the wind; a pit of glowing coals; a dream; borrowed goods; fruit on a tree; a butcher's knife and chopping board; swords and spears; and a snake's head."

But even when pressed in this way, the bhikkhu Ariṭṭha held to that pernicious view stubbornly, insisting on it. When those bhikkhus were unable to dissuade him, they went to the Buddha, bowed, sat to one side, and told him what had happened.

Then the Buddha addressed a certain bhikkhu: "Come, bhikkhu. In my name, tell the bhikkhu Ariṭṭha that the teacher summons him."

"Yes, Bhante," that bhikkhu replied. He went to Ariṭṭha and said: "Reverend Ariṭṭha, the teacher summons you."

"Yes, reverend," Ariṭṭha replied. He went to the Buddha, bowed, and sat to one side. The Buddha said to him: "Is it really true, Ariṭṭha, that you hold this pernicious view: 'As I understand the Buddha's teaching, the obstructing qualities named by the Buddha do not obstruct anyone who engages in them'?"

"It is exactly so, Bhante."

"Stupid man, who on earth have you ever known me to teach in that way? Stupid man, have I not said in many ways that obstructing qualities obstruct and do obstruct anyone who engages in them? I have said that sensual pleasures offer little gratification and much suffering and distress, and the danger in them is even greater — comparing them to a skeleton of bones; a scrap of meat; a grass torch held against the wind; a pit of glowing coals; a dream; borrowed goods; fruit on a tree; a butcher's knife and chopping board; swords and spears; and a snake's head. But you, stupid man, by your wrong grasp, misrepresent me, harm yourself, and accumulate much demerit. That will be for your long-lasting harm and suffering."

Then the Buddha said to the bhikkhus: "What do you think, bhikkhus? Has this bhikkhu Ariṭṭha kindled even a spark of warmth in this teaching and training?"

"How could he, Bhante? He has not."

When this was said, the bhikkhu Ariṭṭha sat silent, abashed, shoulders drooping, downcast, dejected, unable to respond.

Knowing this, the Buddha said: "Stupid man, you will be known by your own pernicious view. I will now question the bhikkhus about this."

Then the Buddha said to the bhikkhus: "Do you understand my teaching as the bhikkhu Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and accumulates much demerit?"

"No, Bhante. In many ways the Buddha has named the obstructing qualities as obstructing, and they do obstruct anyone who engages in them. The Buddha has said that sensual pleasures offer little gratification and much suffering and distress, and the danger in them is even greater — comparing them to a skeleton of bones; a scrap of meat; a grass torch; a pit of glowing coals; a dream; borrowed goods; fruit on a tree; a butcher's knife and chopping board; swords and spears; and a snake's head."

"Good, good, bhikkhus! It is good that you understand my teaching in this way. For in many ways I have named the obstructing qualities as obstructing, and they do obstruct anyone who engages in them. I have said that sensual pleasures offer little gratification and much suffering and distress, and the danger in them is even greater — comparing them to a skeleton of bones; a scrap of meat; a grass torch; a pit of glowing coals; a dream; borrowed goods; fruit on a tree; a butcher's knife and chopping board; swords and spears; and a snake's head. But still this bhikkhu Ariṭṭha misrepresents me by his wrong grasp, harms himself, and accumulates much demerit. That will be for his long-lasting harm and suffering.

Bhikkhus, it is quite impossible to engage in sensual pleasures without sensual desire, sensual recognition, and sensual thinking.

Wrong Grasp and Right Grasp

Some stupid persons learn the teaching — suttas, mixed texts, analyses, verses, inspired utterances, 'thus it was said' texts, birth stories, remarkable accounts, and question-and-answer texts. Once they have learned it, they do not examine the meaning of those teachings with discernment. Because they do not examine the meaning with discernment, they do not arrive at a considered acceptance of those teachings. They learn the teaching for the sake of finding fault and winning arguments. They do not experience the goal for which they learned. Those teachings, being wrongly grasped, lead to their long-lasting harm and suffering. Why is that? Because of wrong grasp.

Suppose, bhikkhus, a person wants a cobra and goes searching for one. They find a large cobra and grasp it by the coil or the tail. That cobra twists back and bites them on the hand, the arm, or some other limb, resulting in death or death-level pain. Why is that? Because of wrong grasp of the cobra.

In the same way, those stupid persons learn the teaching — suttas, mixed texts, analyses, and the rest. Once they have learned it, they do not examine the meaning with discernment and do not arrive at a considered acceptance. They learn for the sake of finding fault and winning arguments. Those teachings, being wrongly grasped, lead to their long-lasting harm and suffering. Why is that? Because of wrong grasp.

But here, some gentlemen learn the teaching — suttas, mixed texts, analyses, verses, inspired utterances, 'thus it was said' texts, birth stories, remarkable accounts, and question-and-answer texts. Once they have learned it, they examine the meaning of those teachings with discernment. Because they examine the meaning with discernment, they arrive at a considered acceptance. They do not learn for the sake of finding fault and winning arguments. They experience the goal for which they learned. Those teachings, being correctly grasped, lead to their long-lasting welfare and happiness. Why is that? Because of correct grasp.

Suppose, bhikkhus, a person wants a cobra and goes searching for one. They find a large cobra and carefully pin it down with a forked stick. Once they have pinned it down, they grasp it firmly by the neck. Though the cobra wraps its coils around the person's hand, arm, or other limbs, it does not cause death or death-level pain. Why is that? Because of correct grasp of the cobra.

In the same way, those gentlemen learn the teaching — suttas, mixed texts, analyses, and the rest. Once they have learned it, they examine the meaning with discernment and arrive at a considered acceptance. Those teachings, being correctly grasped, lead to their long-lasting welfare and happiness. Why is that? Because of correct grasp.

Therefore, bhikkhus, when you understand what I have said, remember it in that way. But if there is anything I have said that you do not understand, ask me about it, or ask competent bhikkhus.

The Teaching as a Raft

Bhikkhus, I will teach you the teaching as like a raft — for crossing over, not for holding on. Listen carefully, apply your mind well, and I will speak."

"Yes, Bhante," they replied.

"Suppose, bhikkhus, a person traveling along a road came to a large flood. The near shore was dubious and dangerous; the far shore was safe and free of danger. There was no ferryboat or bridge for crossing from this shore to that. They thought: 'This flood is vast. The near shore is dubious and dangerous; the far shore is safe and free of danger. There is no ferryboat or bridge. What if I gathered grass, sticks, branches, and leaves, bound them into a raft, and riding on that raft, paddling with my hands and feet, made it safely across to the far shore?'

And so they did exactly that, and made it safely across to the far shore. Once they had crossed and arrived at the far shore, they thought: 'This raft has been very helpful to me. Riding on it and paddling with my hands and feet, I made it safely across. What if I were now to hoist it on my head or take it on my shoulder and go wherever I wish?'

What do you think, bhikkhus — would that person be doing what should be done with that raft?"

"No, Bhante."

"And what should that person do with the raft? Once they had crossed and arrived at the far shore, they should think: 'This raft has been very helpful to me. What if I were to beach it on dry land, or set it adrift on the water, and then go wherever I wish?' That is what that person should do with the raft.

In the same way, bhikkhus, I have taught the teaching as like a raft — for crossing over, not for holding on. Understanding the teaching's likeness to a raft, you should let go even of teachings — let alone what is not the teaching.

Six Grounds for Views

Bhikkhus, there are these six grounds for views. What six?

An unlearned ordinary person who has not seen the noble ones, who is unskilled and untrained in the teaching of the noble ones, who has not seen true persons and is unskilled and untrained in their teaching — regards form as: 'This is mine, I am this, this is my self.' They regard felt experience as: 'This is mine, I am this, this is my self.' They regard recognition as: 'This is mine, I am this, this is my self.' They regard what is put together as: 'This is mine, I am this, this is my self.' They regard whatever is seen, heard, sensed, known, reached, sought, and explored by the heart as: 'This is mine, I am this, this is my self.' And as for this ground for views — 'The world and self are one and the same. After death I will be that: permanent, stable, eternal, not subject to change, lasting as long as eternity itself' — they regard this too as: 'This is mine, I am this, this is my self.'

But a learned noble disciple who has seen the noble ones, who is skilled and trained in their teaching, who has seen true persons and is skilled and trained in their teaching — regards form as: 'Not mine, I am not this, this is not my self.' They regard felt experience as: 'Not mine, I am not this, this is not my self.' They regard recognition as: 'Not mine, I am not this, this is not my self.' They regard what is put together as: 'Not mine, I am not this, this is not my self.' They regard whatever is seen, heard, sensed, known, reached, sought, and explored by the heart as: 'Not mine, I am not this, this is not my self.' And as for this ground for views — 'The world and self are one and the same. After death I will be that: permanent, stable, eternal, not subject to change, lasting as long as eternity itself' — they regard this too as: 'Not mine, I am not this, this is not my self.'

Seeing in this way, they are not anxious about what does not exist."

Anxiety About What Doesn't Exist

When this was said, a certain bhikkhu asked: "But, Bhante, can there be anxiety about what does not exist externally?"

"There can, bhikkhu," the Buddha said. "Someone thinks: 'I once had it, but no longer have it. I could have it, but I am not getting it.' They sorrow, wail, and lament, beating their breast and falling into confusion. That is how there is anxiety about what does not exist externally."

"But can there be no anxiety about what does not exist externally?"

"There can, bhikkhu. Someone does not think: 'I once had it, but no longer have it. I could have it, but I am not getting it.' They do not sorrow, wail, or lament, beating their breast and falling into confusion. That is how there is no anxiety about what does not exist externally."

"But, Bhante, can there be anxiety about what does not exist internally?"

"There can, bhikkhu. Someone holds this view: 'The world and self are one and the same. After death I will be that: permanent, stable, eternal, not subject to change, lasting as long as eternity itself.' They hear the Tathāgata or a disciple of the Tathāgata teaching the Dhamma for the uprooting of all grounds for views, fixations, obsessions, insistences, and underlying tendencies; for the calming of all putting-things-together; for the relinquishing of all supports; for the ending of ignorant wanting; for fading, cessation, nibbāna. They think: 'I will be cut off! I will be destroyed! I will not exist at all!' They sorrow, wail, and lament, beating their breast and falling into confusion. That is how there is anxiety about what does not exist internally."

"But can there be no anxiety about what does not exist internally?"

"There can, bhikkhu. Someone does not hold this view: 'The world and self are one and the same. After death I will be that: permanent, stable, eternal, not subject to change, lasting as long as eternity itself.' They hear the Tathāgata or a disciple of the Tathāgata teaching the Dhamma for the uprooting of all grounds for views, fixations, obsessions, insistences, and underlying tendencies; for the calming of all putting-things-together; for the relinquishing of all supports; for the ending of ignorant wanting; for fading, cessation, nibbāna. They do not think: 'I will be cut off! I will be destroyed! I will not exist at all!' They do not sorrow, wail, or lament, beating their breast and falling into confusion. That is how there is no anxiety about what does not exist internally.

No Permanent Possession, No Safe Self-View

Bhikkhus, take hold of whatever possession is permanent, stable, eternal, not subject to change, lasting as long as eternity itself. Do you see any such possession?"

"No, Bhante."

"Good, bhikkhus! I also do not see any such possession.

Bhikkhus, grasp a theory of self such that grasping it would not give rise to sorrow, lamentation, pain, distress, and despair. Do you see any such theory of self?"

"No, Bhante."

"Good, bhikkhus! I also do not see any such theory of self.

Bhikkhus, rely on a view such that relying on it would not give rise to sorrow, lamentation, pain, distress, and despair. Do you see any such view?"

"No, Bhante."

"Good, bhikkhus! I also do not see any such view.

Bhikkhus, if a self existed, would there be the thought 'belonging to my self'?"

"Yes, Bhante."

"And if what belongs to a self existed, would there be the thought 'my self'?"

"Yes, Bhante."

"But since a self and what belongs to a self are not found as a genuine fact, bhikkhus, is not the following an utterly foolish teaching: 'The world and self are one and the same. After death I will be that: permanent, stable, eternal, not subject to change, lasting as long as eternity itself'?"

"It could not be otherwise, Bhante — it is an utterly foolish teaching."

Impermanent, Suffering, Not Self

What do you think, bhikkhus — is form permanent or impermanent?"

"Impermanent, Bhante."

"And what is impermanent — is it suffering or satisfaction?"

"Suffering, Bhante."

"And what is impermanent, suffering, and subject to change — is it fitting to regard it as: 'This is mine, I am this, this is my self'?"

"No, Bhante."

"What do you think — is felt experience permanent or impermanent?... Is recognition permanent or impermanent?... Is what is put together permanent or impermanent?... Is knowing permanent or impermanent?"

"Impermanent, Bhante."

"And what is impermanent — is it suffering or satisfaction?"

"Suffering, Bhante."

"And what is impermanent, suffering, and subject to change — is it fitting to regard it as: 'This is mine, I am this, this is my self'?"

"No, Bhante."

The Full Sweep

Therefore, bhikkhus, whatever form there is — past, future, or present; internal or external; coarse or subtle; inferior or superior; far or near — all form is to be seen as it really is with right discernment: 'Not mine, I am not this, this is not my self.'

Whatever felt experience there is — past, future, or present; internal or external; coarse or subtle; inferior or superior; far or near — all felt experience is to be seen as it really is with right discernment: 'Not mine, I am not this, this is not my self.'

Whatever recognition there is... all recognition is to be seen: 'Not mine, I am not this, this is not my self.'

Whatever is put together... all of what is put together is to be seen: 'Not mine, I am not this, this is not my self.'

Whatever knowing there is — past, future, or present; internal or external; coarse or subtle; inferior or superior; far or near — all knowing is to be seen as it really is with right discernment: 'Not mine, I am not this, this is not my self.'

Bhikkhus, seeing this, a learned noble disciple grows disenchanted with form, grows disenchanted with felt experience, grows disenchanted with recognition, grows disenchanted with what is put together, grows disenchanted with knowing. As they grow disenchanted, their passion fades. Through its fading, they are released. When it is released, there is the knowledge: 'It is released.' They discern: 'Birth is worn away, the spiritual life has been lived, what had to be done has been done, there is no more of this state of being.'

The Five Epithets of Liberation

Such a bhikkhu is called: someone who has lifted the crossbar; someone who has filled in the moat; someone who has pulled up the stake; someone who is unlatched; and a noble one with banner lowered, burden dropped, and fully detached.

And how has a bhikkhu lifted the crossbar? A bhikkhu has abandoned ignorance, cut it off at the root, made it like a palm stump, done away with it, so that it is not liable to arise in the future. That is how a bhikkhu has lifted the crossbar.

And how has a bhikkhu filled in the moat? A bhikkhu has abandoned the transmigration through births in future becoming, cut it off at the root, made it like a palm stump, done away with it, so that it is not liable to arise in the future. That is how a bhikkhu has filled in the moat.

And how has a bhikkhu pulled up the stake? A bhikkhu has abandoned ignorant wanting, cut it off at the root, made it like a palm stump, done away with it, so that it is not liable to arise in the future. That is how a bhikkhu has pulled up the stake.

And how is a bhikkhu unlatched? A bhikkhu has abandoned the five lower fetters, cut them off at the root, made them like a palm stump, done away with them, so that they are not liable to arise in the future. That is how a bhikkhu is unlatched.

And how is a bhikkhu a noble one with banner lowered, burden dropped, and fully detached? A bhikkhu has abandoned the conceit 'I am', cut it off at the root, made it like a palm stump, done away with it, so that it is not liable to arise in the future. That is how a bhikkhu is a noble one with banner lowered, burden dropped, and fully detached.

The Liberated One Is Not Found

When a bhikkhu's heart is released in this way, bhikkhus, gods together with Indra, with the Brahmā, and with Pajāpati, searching, cannot find it: 'This is what the Tathāgata's knowing rests upon.' Why is that? Even in this very life, bhikkhus, I say the Tathāgata is not to be traced.

What I Describe Is Suffering and Its Cessation

Although I state and assert this, some recluses and brahmins misrepresent me with a false and untrue claim: 'The recluse Gotama is an annihilationist — he describes the cutting off, destruction, and non-existence of an existing being.' That is not what I am, and not what I say — yet those venerable recluses and brahmins misrepresent me in this way. In the past, as today, bhikkhus, what I describe is suffering and the cessation of suffering.

If others abuse, attack, harass, and trouble the Tathāgata because of this, the Tathāgata feels no resentment, no irritation, no bitterness of heart about it. And if others honor, respect, revere, and venerate the Tathāgata because of this, the Tathāgata feels no delight, no gladness, no elation of heart. If they show honor, the Tathāgata simply thinks: 'Such things are done for me with regard to what was already fully understood in the past.'

Therefore, bhikkhus, if others abuse, attack, harass, and trouble you, do not make yourselves resentful, irritated, or bitter of heart. And if others honor, respect, revere, and venerate you, do not make yourselves delighted, glad, or elated. If they show honor, simply think: 'Such things are done for us with regard to what was already fully understood in the past.'

Give Up What Isn't Yours

Therefore, bhikkhus, give up what is not yours. Giving it up will be for your long-lasting welfare and happiness.

And what is not yours? Form, bhikkhus, is not yours — give it up. Giving it up will be for your long-lasting welfare and happiness. Felt experience is not yours — give it up. Giving it up will be for your long-lasting welfare and happiness. Recognition is not yours — give it up. Giving it up will be for your long-lasting welfare and happiness. What is put together is not yours — give it up. Giving it up will be for your long-lasting welfare and happiness. Knowing is not yours — give it up. Giving it up will be for your long-lasting welfare and happiness.

What do you think, bhikkhus? If a person were to carry off the grass, sticks, branches, and leaves of this Jeta's Grove — or burn them or do with them as they wished — would you think: 'This person is carrying us off, burning us, or doing with us as they wish'?"

"No, Bhante."

"Why not?"

"Because that is neither self nor belonging to self, Bhante."

"In the same way, bhikkhus, give up what is not yours. Giving it up will be for your long-lasting welfare and happiness. What is not yours? Form is not yours — give it up. Felt experience is not yours — give it up. Recognition is not yours — give it up. What is put together is not yours — give it up. Knowing is not yours — give it up. Giving it up will be for your long-lasting welfare and happiness.

The Teaching Well Explained

The teaching I have explained so well is open, laid bare, illuminated, and without patchwork. In this well-explained teaching, those bhikkhus who are arahants — with outflows exhausted, who have lived the spiritual life, done what had to be done, laid down the burden, reached the highest goal, with the fetter of becoming fully exhausted, and fully released through right understanding — for them there is no further cycle to be found.

In this well-explained teaching, those bhikkhus who have abandoned the five lower fetters are all spontaneously reborn — they are extinguished there, not liable to return from that world.

In this well-explained teaching, those bhikkhus who have abandoned three fetters and whose passion, aversion, and delusion are weakened — all of them are once-returners, who will return to this world one more time and then make an end of suffering.

In this well-explained teaching, those bhikkhus who have abandoned three fetters — all of them are stream-enterers, not liable to fall into the lower realms, assured, and heading for awakening.

In this well-explained teaching, those bhikkhus who are followers of the teaching and followers of confidence — all of them are heading for awakening.

In this well-explained teaching, those who have even a measure of confidence and affection for me — all of them are heading for the higher realms."

That is what the Buddha said. Satisfied, those bhikkhus approved of the Buddha's words.

The second discourse is finished.

Words used in this translation (39)
aversion
One of the three "roots" behind unwholesome action, alongside greed and delusion -- the pushback against what's unwanted or unpleasant.
awakening
Coming fully awake to how things are. Sometimes translated "enlightenment," a word this project avoids as needlessly mystical.
becoming
This project's rendering of "bhava" -- the settling of experience into a way of being that feels like somebody being something. Often translated "existence."
Bhante
A respectful way of addressing a senior monastic, roughly "venerable sir." Left untranslated because English has no natural equivalent.
bhikkhu
A Buddhist monk -- someone who has left household life to practise full time. Left untranslated because "monk" carries centuries of unrelated European associations.
bhikkhus
Buddhist monks -- those who have left household life to practise full time. The Buddha's usual way of addressing the assembly, roughly "friends" in force.
birth
This project's rendering of "jāti": birth, coming into being. In the dependent-arising sequence, ageing and dying depend on it. In MN 141 the word appears once in its everyday sense instead, in a simile about a mother.
burden
The five clung-to heaps pictured as a load: experience taken personally. Ignorant wanting picks it up; someone who has laid down the burden no longer takes it up.
calming
A settling and quieting of the mind on the way toward full release.
cessation
The ending of dissatisfaction and its causes: what practice is finally for. Elsewhere on this site the same idea appears as "quenching". Both render the same Pali word, "nirodha", in different sentences.
delusion
One of the three "roots" behind unwholesome action, alongside greed and aversion -- the confusion that keeps you from seeing what's actually happening.
Dhamma
The Buddha's teaching taken as a whole -- both what he taught and the way things actually are, which the teaching describes.
fading
The fading away of attraction and investment in experience, as passion cools.
far shore
The safe side of the river image: the completion reached after crossing beyond the forces that keep a person bound.
felt experience
This project's rendering of "vedanā", often translated "feeling". It is the immediate pleasant, painful, or mixed tone of an experience, before any story we build on top of it.
five lower fetters
Five patterns said to bind a person to ordinary sensual existence: self-view, doubt, grasping at rules and observances, sensual passion, and aversion.
flood
A force that overwhelms a person and carries them along unless they cross it. SN 1.1 leaves the image open; it does not define it as one specific mental state.
form
This project's rendering of "rūpa" -- the physical, material aspect of experience, one of the five heaps.
gladness
This project's rendering of "muditā", often translated "sympathetic joy". It means being truly glad at someone else's good fortune. You cultivate it as a practice; you do not assume it comes naturally.
gratification
This project's rendering of "assāda": the real satisfaction something offers, which is why people hold on to it. The texts pair it with that thing's danger and the escape from it, so you see all three together.
heart
This project's rendering of "citta": the feeling side of mind. It takes on moods, wants, leans, and reacts. Practice can gladden, steady, train, and release it. Some call it the "heart-mind" or "feeling mind". Here "heart" does not mean only emotion, or the physical organ.
ignorance
This project's rendering of "avijjā" -- not general stupidity, but specifically not seeing how dissatisfaction works and how it ends. The first link in the dependent-arising sequence.
ignorant wanting
Wanting something you can't have right now. This project's rendering of "taṇhā", often translated "craving". We call it ignorant because it comes from not seeing clearly; ordinary, sensible wanting is something else.
knowing
This project's rendering of "viññāṇa" (often translated "consciousness") -- bare awareness of an object through one of the senses or the mind.
nibbāna
The end of greed, hatred, and confusion -- the traditional goal of Buddhist practice. Left untranslated because no single English word covers it; "quenching" is the closest one-word gloss.
noble disciple
Someone who has had the breakthrough into the path and so is no longer merely an ordinary person. It does not mean noble by birth, and does not require being a monastic.
ordinary person
This project's rendering of "puthujjana" -- someone who has not yet had the breakthrough into the path. It is the standard term for the untrained starting point, not an insult.
outflows
This project's rendering of "āsavā" -- deep-running habits that keep seeping out and driving behaviour, classically sensuality, becoming, and ignorance. Often translated "taints" or "defilements."
put together
In "all that has been put together", this project's rendering of "saṅkhārā" on its result side: anything assembled from conditions, as opposed to the activity of assembling.
recluses
This project's rendering of "samaṇa": people who left ordinary working life to practise full time. They belonged to any of the traditions of the period, not only this one.
recognition
This project's rendering of "saññā" (often translated "perception") -- the mind's act of identifying and labeling what it encounters.
right discernment
Seeing accurately how something actually came about, rather than holding a correct opinion about it.
sensual desire
When wanting something pleasant pulls you off track. One of the five hindrances.
sensual pleasures
Enjoyable sights, sounds, smells, tastes, and touches, when you chase and consume them as sources of satisfaction.
spiritual life
The Buddhist path of practice as a whole -- not just a set of beliefs, but a whole way of living.
spontaneously reborn
Reborn fully formed rather than through a womb, egg, or moisture. AN 4.5 uses this traditional cosmological description for a non-returner.
Tathāgata
A title for the Buddha, traditionally left untranslated. It means roughly "the one who has arrived at things as they truly are."
world
A word whose scope shifts with the teaching. It can mean the lived world we build through the senses and the mind, or the wider physical cosmos. The surrounding passage shows which sense it has.
wrong view
Seeing things in a way that misses how they actually work; the opposite of right view.
Source and corrections