Thus Have I Heard: [1]
Once the Lord was staying at Kosambi, in the Ghosita Park. And two wanderers, Mandissa and Jaliya, the pupil of the wooden-bowl ascetic, came to him, exchanged courtesies with him and sat down to one side …
“Friends, a Tathágata arises in
the world, an Arahant, fully-enlightened Buddha, endowed with wisdom and
conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men to be
tamed, Teacher of Gods and humans, enlightened and blessed. He, having
realized it by his own super-knowledge, proclaims this world with its Devas,
Maras and Brahmas, its princes and people. He preaches the Dhamma, which
is lovely in it’s beginning, lovely in its middle, lovely in it’s ending,
in the spirit and in the letter, and displays the fully-perfected and purified
holy life.
“A disciple goes forth and
practices the moralities” (Digha Nikáya 2, verses 41–63). On
account of his morality, he sees no danger anywhere. He experiences in
himself the blameless bliss that comes from maintaining this Aryan morality.
In this way, he is perfected in morality (as Digha Nikáya 2, verses 64–74)
… It is as if he were freed from debt, from sickness, from bonds, from
slavery, from the perils of the desert … Being thus detached from
sense-desires, detached from unwholesome states, he enters and remains in the
first jhana … and so suffuses, drenches, fills and irradiates his body, that
there is no spot in his entire body that is untouched by this delight and joy
born of detachment. Now of one who thus knows and thus sees, is it
proper to say: “The soul is the same as the body,” or “The soul is
different from the body?” “It is not, friend.”
“But I thus know and see, and I do not say that the soul is either the same
as, or different from the body.”
“And the same with the
second…the third…the fourth jhana” (as Digha Nikáya 2, verses 77–82).
“The mind bends and tends towards knowledge and vision. Now, of one
who thus knows and thus sees, is it proper to say: “The soul is the
same as the body,” or “The soul is different from the body?” “It
is not, friend.”
He knows: “There is nothing
further here.” Now of one who thus knows and thus sees, is it proper
to say: “The soul is the same as the body,” or “The soul is
different from the body?” “It is not, friend.” “But I thus
know and see, and I do not say that the soul is either the same as, or
different from the body.”
Thus the Lord spoke, and the two wanderers rejoiced at his words.
1 For
some reason, the last part of Digha Nikáya 6 is here repeated as a separate
Sutta.