The Two Searches¶

MN 26, the Pāsarāsi Sutta — set 1, Before Any Doctrine

Reading time: about 31 min · 5,426 words

Before you read¶

Most of these texts are the Buddha teaching. This one is the Buddha describing what happened to him — leaving home, studying under two accomplished meditation teachers, getting everything they had to offer, and concluding it was not enough.

The frame he sets up is a distinction between two kinds of searching. One goes after things that are themselves subject to ageing, sickness and death; the other goes after what is not. Put that plainly and it sounds obvious. The force of it is in noticing how much of an ordinary life is the first kind.

Read this early, before the vocabulary gets technical. It is the human anchor under everything that follows: someone tried the available options, found them insufficient, and kept going.

Translation¶

The Setting¶

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

Then the Buddha robed up in the morning and, taking bowl and robe, set out for Sāvatthī on alms-round. Several bhikkhus went to Venerable Ānanda and said: "Reverend Ānanda, it has been a long time since we heard a teaching-talk face to face with the Buddha. It would be good if we could hear one."

"Then, reverends, go to the brahmin Rammaka's hermitage. Perhaps you will get to hear a teaching-talk face to face with the Buddha."

"Yes, reverend," they replied.

Then, after the meal, returning from alms-round, the Buddha addressed Venerable Ānanda: "Come, Ānanda, let us go to the Eastern Monastery, the stilt-longhouse of Migāra's mother, for the day's dwelling."

"Yes, Bhante," Ānanda replied.

So the Buddha went with Ānanda to the stilt-longhouse of Migāra's mother for the day's dwelling. In the late afternoon, the Buddha came out of seclusion and addressed Ānanda: "Come, Ānanda, let us go to the eastern gate to bathe."

"Yes, Bhante," Ānanda replied.

So the Buddha went with Ānanda to the eastern gate to bathe. After bathing, he came out of the water and stood in a single robe, drying his limbs. Then Venerable Ānanda said: "Bhante, the brahmin Rammaka's hermitage is nearby. It is delightful, beautiful. Bhante, may the Buddha visit it out of compassion."

The Buddha consented with silence.

The Two Searches¶

He went to the brahmin Rammaka's hermitage. At that time several bhikkhus were sitting together there talking about the Dhamma. The Buddha stood outside the door waiting for the talk to end. When he knew it had ended, he cleared his throat and knocked on the door-panel. The bhikkhus opened the door. The Buddha entered, sat down on the seat spread out, and addressed the bhikkhus: "Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?"

"Bhante, a teaching-talk about the Buddha himself was left unfinished when the Buddha arrived."

"Good, bhikkhus! This is fitting for gentlemen who have gone forth from home into homelessness out of confidence — that you would sit together talking about the Dhamma. Bhikkhus, when gathered together, you should do one of two things: talk about the Dhamma, or keep noble silence.

Bhikkhus, there are two searches: the noble search and the ignoble search.

And what is the ignoble search? Someone who is themselves subject to birth seeks only what is subject to birth. Being themselves subject to ageing, they seek only what is subject to ageing. Being themselves subject to sickness, they seek only what is subject to sickness. Being themselves subject to death, they seek only what is subject to death. Being themselves subject to sorrow, they seek only what is subject to sorrow. Being themselves subject to corruption, they seek only what is subject to corruption.

And what should be described as subject to birth? Bhikkhus, partners and children are subject to birth; male and female servants are subject to birth; goats and sheep are subject to birth; chickens and pigs are subject to birth; elephants, cattle, horses, and mares are subject to birth; gold and silver are subject to birth. These are supports subject to birth. Someone who is tied, infatuated, and immersed in these — being themselves subject to birth — seeks only what is subject to birth.

And what should be described as subject to ageing? Bhikkhus, partners and children are subject to ageing; male and female servants are subject to ageing; goats and sheep are subject to ageing; chickens and pigs are subject to ageing; elephants, cattle, horses, and mares are subject to ageing; gold and silver are subject to ageing. These are supports subject to ageing. Someone who is tied, infatuated, and immersed in these — being themselves subject to ageing — seeks only what is subject to ageing.

And what should be described as subject to sickness? Bhikkhus, partners and children are subject to sickness; male and female servants are subject to sickness; goats and sheep are subject to sickness; chickens and pigs are subject to sickness; elephants, cattle, horses, and mares are subject to sickness. These are supports subject to sickness. Someone who is tied, infatuated, and immersed in these — being themselves subject to sickness — seeks only what is subject to sickness.

And what should be described as subject to death? Bhikkhus, partners and children are subject to death; male and female servants are subject to death; goats and sheep are subject to death; chickens and pigs are subject to death; elephants, cattle, horses, and mares are subject to death. These are supports subject to death. Someone who is tied, infatuated, and immersed in these — being themselves subject to death — seeks only what is subject to death.

And what should be described as subject to sorrow? Bhikkhus, partners and children are subject to sorrow; male and female servants are subject to sorrow; goats and sheep are subject to sorrow; chickens and pigs are subject to sorrow; elephants, cattle, horses, and mares are subject to sorrow. These are supports subject to sorrow. Someone who is tied, infatuated, and immersed in these — being themselves subject to sorrow — seeks only what is subject to sorrow.

And what should be described as subject to corruption? Bhikkhus, partners and children are subject to corruption; male and female servants are subject to corruption; goats and sheep are subject to corruption; chickens and pigs are subject to corruption; elephants, cattle, horses, and mares are subject to corruption; gold and silver are subject to corruption. These are supports subject to corruption. Someone who is tied, infatuated, and immersed in these — being themselves subject to corruption — seeks only what is subject to corruption. This is the ignoble search.

And what is the noble search? Someone who is themselves subject to birth sees the danger in what is subject to birth and seeks nibbāna — the supreme security from the yoke, free from birth. They are themselves subject to ageing. Seeing the danger in what is subject to ageing, they seek nibbāna — the supreme security from the yoke, free from ageing. They are themselves subject to sickness. Seeing the danger in what is subject to sickness, they seek nibbāna — the supreme security from the yoke, free from sickness. They are themselves subject to death. Seeing the danger in what is subject to death, they seek nibbāna — the supreme security from the yoke, free from death. They are themselves subject to sorrow. Seeing the danger in what is subject to sorrow, they seek nibbāna — the supreme security from the yoke, free from sorrow. They are themselves subject to corruption. Seeing the danger in what is subject to corruption, they seek nibbāna — the supreme security from the yoke, free from corruption. This is the noble search.

The Bodhisatta's Own Search¶

Bhikkhus, before my awakening — when I was still unawakened but intent on awakening — I too, being myself subject to birth, sought only what was subject to birth. Being myself subject to ageing, sickness, death, sorrow, and corruption, I sought only what was subject to those things.

Then it occurred to me: 'Why do I, being myself subject to birth, seek only what is subject to birth? Being myself subject to ageing, sickness, death, sorrow, and corruption, why do I seek only what is subject to those things? What if I were to see the danger in what is subject to birth, ageing, sickness, death, sorrow, and corruption, and seek nibbāna — the supreme security from the yoke, free from birth, ageing, sickness, death, sorrow, and corruption?'

Going Forth¶

Some time later, while I was still young, with pristine black hair, endowed with the blessing of youth, in the prime of life — though my mother and father wished otherwise, weeping with tear-streaked faces — I shaved off hair and beard, put on ochre robes, and went forth from home into homelessness.

Āḷāra Kālāma¶

Once I had gone forth in search of the good, seeking the supreme resting-place of peace, I went to Āḷāra Kālāma and said: "Reverend Kālāma, I wish to live the spiritual life in this teaching and training."

Āḷāra Kālāma replied: "Stay, venerable. This teaching is such that a sensible person can soon realize their own teacher's tradition with their own higher knowing, enter it and live in it, and make it known."

I quickly mastered that teaching. Then it occurred to me: 'Āḷāra Kālāma does not proclaim "I have realized this teaching with my own higher knowing, and I live in it" by mere faith alone — surely he lives knowing and seeing this teaching.' So I approached Āḷāra Kālāma and asked: "Reverend Kālāma, up to what point do you proclaim that you have realized this teaching with your own higher knowing and entered into it?"

When I said this, he declared the sphere of nothingness.

Then it occurred to me: 'It is not only Āḷāra Kālāma who has confidence — I too have confidence. It is not only Āḷāra Kālāma who has energy, remembering, unification of mind, and discernment — I too have these. What if I were to make the effort to realize the teaching that Āḷāra Kālāma proclaims he has realized with his own higher knowing?'

Soon enough, I too realized that teaching with my own higher knowing and entered into it. I went to Āḷāra Kālāma and said: "Reverend Kālāma, is it up to this point that you have realized this teaching with your own higher knowing and entered into it?"

"It is up to this point, reverend."

"I too, reverend, have realized this teaching with my own higher knowing up to this point and enter it and live in it."

"We are fortunate, reverend — how very fortunate — to see such a venerable as yourself as a fellow practitioner! The teaching that I have realized with my own higher knowing and entered into — that you have realized with your own higher knowing and live in. The teaching that you have realized with your own higher knowing and live in — that I have realized and made known. What I know, you know; what you know, I know. As I am, so are you; as you are, so am I. Come now, reverend — let us both lead this community together."

And so Āḷāra Kālāma, my teacher, placed me his student on equal footing with himself and honored me with high honor.

Then it occurred to me: 'This teaching does not lead to disenchantment, fading, cessation, calming, higher knowing, awakening, or nibbāna — only as far as rebirth in the sphere of nothingness.'

Not finding this teaching satisfying, I turned away from it and left.

Uddaka Rāmaputta¶

Still in search of the good, seeking the supreme resting-place of peace, I went to Uddaka, son of Rāma, and said: "Reverend, I wish to live the spiritual life in this teaching and training."

Uddaka, son of Rāma, replied: "Stay, venerable. This teaching is such that a sensible person can soon realize their own teacher's tradition with their own higher knowing, enter it and live in it, and make it known."

I quickly mastered that teaching. Then it occurred to me: 'Rāma did not proclaim "I have realized this teaching with my own higher knowing, and I live in it" by mere faith alone — surely he lived knowing and seeing this teaching.' So I approached Uddaka, son of Rāma, and asked: "Reverend, up to what point did Rāma proclaim that he had realized this teaching with his own higher knowing and entered into it?"

When I said this, he declared the sphere of neither-recognition-nor-non-recognition.

Then it occurred to me: 'It was not only Rāma who had confidence — I too have confidence. It was not only Rāma who had energy, remembering, unification of mind, and discernment — I too have these. What if I were to make the effort to realize the teaching that Rāma proclaims he had realized with his own higher knowing?'

Soon enough, I too realized that teaching with my own higher knowing and entered into it. I went to Uddaka, son of Rāma, and said: "Reverend, did Rāma realize this teaching with his own higher knowing up to this point and enter into it?"

"He did, reverend."

"I too, reverend, have realized this teaching with my own higher knowing up to this point and enter it and live in it."

"We are fortunate, reverend — how very fortunate — to see such a venerable as yourself as a fellow practitioner! The teaching that Rāma realized with his own higher knowing and entered into — that you have realized with your own higher knowing and live in. The teaching that you have realized with your own higher knowing and live in — that Rāma realized and made known. What Rāma knew, you know; what you know, Rāma knew. As Rāma was, so are you; as you are, so was Rāma. Come now, reverend — you should lead this community."

And so Uddaka, son of Rāma — my fellow practitioner — placed me in the position of teacher and honored me with high honor.

Then it occurred to me: 'This teaching does not lead to disenchantment, fading, cessation, calming, higher knowing, awakening, or nibbāna — only as far as rebirth in the sphere of neither-recognition-nor-non-recognition.'

Not finding this teaching satisfying, I turned away from it and left.

Arrival at Uruvelā and Awakening¶

Still in search of the good, seeking the supreme resting-place of peace, I traveled stage by stage through the Magadhan lands until I arrived at the town of Senā in Uruvelā. There I saw a delightful stretch of ground, a beautiful grove with a flowing river, clean and charming, with smooth and pleasant banks, and nearby a village to go to for alms.

Then it occurred to me: 'This is truly a delightful stretch of ground — a beautiful grove with a flowing river, clean and charming, with smooth and pleasant banks, and nearby a village to go to for alms. This is good enough for striving, for a person of good family intent on striving.' And so I sat down right there, thinking: 'This is good enough for striving.'

I was myself subject to birth. Seeing the danger in what is subject to birth, I sought nibbāna — the supreme security from the yoke, free from birth — and I found it. I was myself subject to ageing. Seeing the danger in what is subject to ageing, I sought nibbāna — the supreme security from the yoke, free from ageing — and I found it. I was myself subject to sickness. Seeing the danger in what is subject to sickness, I sought nibbāna — the supreme security from the yoke, free from sickness — and I found it. I was myself subject to death. Seeing the danger in what is subject to death, I sought nibbāna — the supreme security from the yoke, free from death — and I found it. I was myself subject to sorrow. Seeing the danger in what is subject to sorrow, I sought nibbāna — the supreme security from the yoke, free from sorrow — and I found it. I was myself subject to corruption. Seeing the danger in what is subject to corruption, I sought nibbāna — the supreme security from the yoke, free from corruption — and I found it.

Knowledge and vision arose in me: 'My release is unshakable. This is my last birth. There is no more further becoming.'

Hesitation¶

Then it occurred to me: 'This teaching I have reached is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of thought, subtle, to be experienced by the wise. But this generation delights in its resting-place, is pleased with its resting-place, rejoices in its resting-place. It is hard for this generation to see this truth: conditionality, dependent arising. And this too is hard to see: the calming of all putting-things-together, the relinquishing of all supports, the ending of ignorant wanting, fading, cessation, nibbāna. If I were to teach this Dhamma and others did not understand me, that would be wearisome and troublesome for me.'

And then these verses, unheard before, arose in me spontaneously:

Struggled hard have I for this attainment —
enough, now, to make it known.
Those overcome by passion and aversion
will not easily understand this teaching.
Going against the stream, subtle,
deep, hard to see, and fine —
those inflamed by passion will not see it,
veiled as they are in a mass of darkness.

As I reflected in this way, my mind inclined toward remaining at ease, not toward teaching the Dhamma.

Brahmā Sahampati's Request¶

Then Brahmā Sahampati, knowing my train of thought, thought: 'The world will be lost! The world will perish! For the mind of the Tathāgata, the arahant, the perfectly and fully awakened one, inclines toward remaining at ease, not toward teaching the Dhamma.'

Then, as quickly as a strong person might extend a bent arm or bend an extended arm, Brahmā Sahampati vanished from the Brahmā-world and appeared before me. He arranged his robe over one shoulder, raised his cupped hands toward me, and said: "Bhante, let the Buddha teach the Dhamma! Let the Well-Departed One teach the Dhamma! There are beings with little dust in their eyes who are declining for lack of hearing the Dhamma. There will be those who understand the Dhamma!"

That is what Brahmā Sahampati said. Then he said further:

Among the Magadhans there appeared in the past a teaching thought up by those stained with impurity. Open wide the door to the deathless! Let them hear the Dhamma found by the stainless one.

As someone standing on a rocky summit can see the people all around — so too, Wise One, All-Seeing, ascending the palace of Dhamma, look upon the people swamped in sorrow, yourself sorrowless, overcome by birth and ageing.

Rise, hero! Victor in battle, caravan-leader, free of debt, wander the world. Let the Buddha teach the Dhamma — there will be those who understand!

The Lotus Simile¶

Then, understanding Brahmā's invitation and out of compassion for beings, I surveyed the world with the eye of a Buddha.

Surveying with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes; with keen faculties and with dull faculties; with good qualities and with bad qualities; easy to teach and hard to teach; some living seeing the danger of faults in another world, and some not.

Just as in a pool of blue lotuses, or pink lotuses, or white lotuses, some lotuses are born and grow in the water, stay below the surface, and flourish submerged; some are born and grow in the water, stand even with the surface; and some are born and grow in the water but rise up above the surface and stand untouched by the water — in the same way, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, easy to teach and hard to teach.

I replied to Brahmā Sahampati in verse:

Open are the doors to the deathless —
let those with ears commit to confidence.
Thinking it would be wearisome, Brahmā,
I did not readily teach the refined Dhamma among humans.

Then Brahmā Sahampati, knowing that his request for the teaching of the Dhamma had been granted, bowed to me and circumambulated me with his right side toward me, and vanished right there.

Who to Teach First¶

Then it occurred to me: 'To whom should I first teach the Dhamma? Who will quickly understand this teaching?' Then I thought: 'Āḷāra Kālāma is wise, capable, discerning, and for a long time has had little dust in his eyes. Why not teach him first? He will quickly understand this teaching.'

But a deity came and told me: 'Bhante, Āḷāra Kālāma passed away seven days ago.' And knowledge and vision arose in me: 'Āḷāra Kālāma passed away seven days ago.'

I thought: 'This is a great loss for Āḷāra Kālāma. If he had heard this teaching, he would have understood it quickly.'

Then it occurred to me again: 'To whom should I first teach the Dhamma? Who will quickly understand this teaching?' Then I thought: 'Uddaka, son of Rāma, is wise, capable, discerning, and for a long time has had little dust in his eyes. Why not teach him first? He will quickly understand this teaching.'

But a deity came and told me: 'Bhante, Uddaka, son of Rāma, passed away just last night.' And knowledge and vision arose in me: 'Uddaka, son of Rāma, passed away just last night.'

I thought: 'This is a great loss for Uddaka. If he had heard this teaching, he would have understood it quickly.'

Then it occurred to me again: 'To whom should I first teach the Dhamma? Who will quickly understand this teaching?' Then I thought: 'The group of five bhikkhus was very helpful to me — they attended to me during my time of resolute striving. Why not teach them first?' Then I wondered: 'Where are the group of five bhikkhus staying now?'

With the divine eye, purified and surpassing the human, I saw the group of five bhikkhus staying near Vārāṇasī, in the deer park at Isipatana. So, when I had stayed in Uruvelā as long as I wished, I set out for Vārāṇasī.

Upaka the Ājīvaka¶

While I was traveling along the road between Gayā and the place of awakening, the wanderer Upaka of the Ājīvaka sect saw me. He said: "Reverend, your faculties are very clear, your complexion is pure and bright. In whose name have you gone forth, reverend? Who is your teacher? Whose Dhamma do you approve of?"

I replied to Upaka in verse:

I am the all-conqueror, the knower of all,
unstained in the midst of all things.
I have given up all and am freed through the ending of ignorant wanting.
I know this for myself, so whose follower should I be?

I have no teacher;
there is no one like me.
In the world with its gods
there is no equal to me.

For I am the arahant in the world,
I am the unsurpassed teacher.
I alone am perfectly and fully awakened,
cooled, quenched.

To set rolling the Wheel of Dhamma
I go to the city of Kāsi.
In a world gone blind
I will beat the drum of the deathless.

Upaka said: "According to what you claim, reverend, you ought to be the Infinite Victor."

Those like me are victors —
they who have reached the ending of outflows.
Unwholesome qualities are conquered by me —
that is why, Upaka, I am a victor.

When I had spoken, Upaka said: "So be it, reverend," shook his head, took the wrong road, and left.

The Five Ascetics¶

Traveling stage by stage, I arrived at Vārāṇasī, at the deer park at Isipatana, and went to where the group of five bhikkhus was staying. The group of five bhikkhus saw me coming from a distance. Seeing me, they agreed among themselves: "Here comes the recluse Gotama — he gave up the struggle and turned to abundance. We should not bow to him or rise for him or take his bowl and robe. But we can set out a seat; if he wishes, he can sit."

Yet as I drew near, the group of five bhikkhus found themselves unable to hold to their agreement. Some came to meet me and took my bowl and robe; some set out a seat; some set out water for washing feet. They addressed me by name, however, and as "reverend."

So I said to them: "Bhikkhus, do not address the Tathāgata by name and as 'reverend.' The Tathāgata is an arahant, perfectly and fully awakened. Listen, bhikkhus: the deathless has been reached! I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will soon, in this very life, realize with your own higher knowing the supreme culmination of the spiritual life — that for which gentlemen rightly go forth from home into homelessness — and enter it and live in it."

But the bhikkhus said to me: "Reverend Gotama, even by that conduct, that practice, that grueling austerity, you did not reach any superhuman distinction in knowledge and vision worthy of a noble one. How will you reach it now that you have turned to abundance and given up the struggle?"

I said: "Bhikkhus, the Tathāgata has not turned to abundance, has not given up the struggle. The Tathāgata is an arahant, perfectly and fully awakened. Listen, bhikkhus: the deathless has been reached! I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will soon realize the supreme culmination of the spiritual life and enter it and live in it."

A second time the bhikkhus said the same. A second time I replied in the same way.

A third time the bhikkhus said: "Reverend Gotama, even by that conduct, that practice, that grueling austerity, you did not reach any superhuman distinction in knowledge and vision worthy of a noble one. How will you reach it now that you have turned to abundance and given up the struggle?"

I said to them: "Bhikkhus, have you ever known me to speak like this before?"

"No, Bhante."

"The Tathāgata is an arahant, perfectly and fully awakened. Listen, bhikkhus: the deathless has been reached! I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will soon, in this very life, realize with your own higher knowing the supreme culmination of the spiritual life — that for which gentlemen rightly go forth from home into homelessness — and enter it and live in it."

I was able to bring the group of five bhikkhus around. Then sometimes I would instruct two bhikkhus while the other three went on alms-round, and we six would live on what those three brought back. Sometimes I would instruct three bhikkhus while the other two went on alms-round, and we six would live on what those two brought back.

The Five Achieve the Noble Search¶

The group of five bhikkhus was instructed and guided by me in this way. They were themselves subject to birth. Seeing the danger in what is subject to birth, they sought nibbāna — the supreme security from the yoke, free from birth — and they found it. They were themselves subject to ageing. Seeing the danger in what is subject to ageing, they sought nibbāna — the supreme security from the yoke, free from ageing — and they found it. They were themselves subject to sickness, death, sorrow, and corruption. Seeing the danger in these, they sought nibbāna — the supreme security from the yoke, free from sickness, death, sorrow, and corruption — and they found it.

Knowledge and vision arose in them: 'Our release is unshakable. This is our last birth. There is no more further becoming.'

Sensual Pleasure and the Snare¶

Bhikkhus, there are five strands of sensual pleasure. What five? Sights cognized by the eye that are desired, agreeable, pleasing, of a pleasant nature, connected to sensual pleasure, arousing; sounds cognized by the ear; smells cognized by the nose; tastes cognized by the tongue; touches cognized by the body that are desired, agreeable, pleasing, of a pleasant nature, connected to sensual pleasure, arousing. These are the five strands of sensual pleasure.

Those recluses or brahmins who indulge in these five strands of sensual pleasure, tied, infatuated, and immersed in them, not seeing the danger, without the discernment of escape — understand that they have met with calamity and disaster and are subject to the Wicked One's will.

Suppose a wild deer lies in the wilderness, caught on a heap of snares. Understand that it has met with calamity and disaster and is subject to the hunter's will. When the hunter arrives, it cannot go wherever it wishes.

In the same way, those recluses or brahmins who indulge in these five strands of sensual pleasure, tied, infatuated, and immersed in them, not seeing the danger, without the discernment of escape — understand that they have met with calamity and disaster and are subject to the Wicked One's will.

Those recluses or brahmins, however, who indulge in these five strands of sensual pleasure without being tied, infatuated, or immersed in them, seeing the danger, with the discernment of escape — understand that they have met with neither calamity nor disaster and are not subject to the Wicked One's will.

Suppose a wild deer lies in the wilderness on a heap of snares without being caught. Understand that it has met with neither calamity nor disaster and is not subject to the hunter's will. When the hunter arrives, it can go wherever it wishes.

In the same way, those recluses or brahmins who indulge in these five strands of sensual pleasure without being tied, infatuated, or immersed in them, seeing the danger, with the discernment of escape — understand that they have met with neither calamity nor disaster and are not subject to the Wicked One's will.

Suppose a wild deer wanders in the forest, walking, standing, sitting, and lying down in confidence. Why? Because it is beyond the hunter's range.

Blinding Māra: The Mental Themes and Beyond¶

In the same way, bhikkhus, a bhikkhu — secluded from sense pleasures, secluded from unwholesome qualities — enters and remains in the first mental theme, with placing the mind, keeping it there, with rejoicing and satisfaction born of seclusion.