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9. Poṭṭhapāda Sutta The Story of Poṭṭhapāda the Wanderer 406. Thus have I heard: On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time, Poṭṭhapāda the wanderer was residing in the Tindukācīra, a single-celled hall in Mallikā’s Park, along with a large assembly of wanderers, about three hundred wanderers. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Sāvatthī for alms. 407. Then it occurred to the Blessed One: “It is too early to wander for alms in Sāvatthī. What if I were to go to the Tindukācīra, the single-celled hall in Mallikā’s Park, where Poṭṭhapāda the wanderer is?” Then the Blessed One went to the Tindukācīra, the single-celled hall in Mallikā’s Park. 408. Now at that time, Poṭṭhapāda the wanderer was sitting with a large assembly of wanderers, making a loud, high-pitched, great noise, engaging in various kinds of worldly talk. That is to say: talk of kings, talk of robbers, talk of ministers, talk of armies, talk of fear, talk of war, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of watering places, talk of departed spirits, various kinds of talk, talk of the world, talk of the ocean, talk of existence and non-existence. 409. Poṭṭhapāda the wanderer saw the Blessed One approaching from afar. Seeing him, he quieted his assembly: “Be silent, sirs, do not make a noise. This ascetic Gotama is coming. That venerable one desires quiet, he praises quiet. Perhaps, knowing the assembly to be quiet, he might consider it worth approaching.” When this was said, those wanderers The people were silent. 410. Then the Blessed One approached Poṭṭhapāda the wanderer. Then Poṭṭhapāda the wanderer said to the Blessed One: "Come, venerable sir, Blessed One. Welcome, venerable sir, to the Blessed One. It has been a long time, venerable sir, since the Blessed One made this journey, that is, to come here. May the Blessed One be seated, venerable sir, this seat is prepared." The Blessed One sat down on the prepared seat. Poṭṭhapāda the wanderer also took a low seat and sat down to one side. To Poṭṭhapāda the wanderer, seated to one side, the Blessed One said: "With what talk, Poṭṭhapāda, are you now gathered, and what was your unfinished talk in between?" Talk on the Cessation of Perceptions 411. When this was said, Poṭṭhapāda the wanderer said to the Blessed One: "That talk, venerable sir, with which we are now gathered, let it stand. That talk, venerable sir, will not be difficult for the Blessed One to hear later. In former days, venerable sir, even earlier, among wanderers and brahmins of various sects, gathered and assembled in the curiosity hall, talk arose concerning the cessation of perceptions: 'How, sirs, does the cessation of perceptions occur?' Therein some said: 'Perceptions in a person arise and cease without cause or condition. At the time they arise, one is percipient at that time. At the time they cease, one is non-percipient at that time.' Thus some explain the cessation of perceptions. "Another said to him: 'No, sirs, it will not be so. For, sirs, perception is the self of a person. And it comes and goes. At the time it comes, one is percipient at that time. At the time it goes, one is non-percipient at that time.' Thus some explain the cessation of perceptions. "Another said to him: 'No, sirs, it will not be so. Yes, sirs, it will be so. For there are, sirs, ascetics and brahmins of great power, of great might. They draw in or draw out the perception of this person. At the time they draw it in, he is perceptive at that time. At the time they draw it out, he is non-perceptive at that time. Thus some declare the cessation of perception. Another says this: ‘No, sirs, it will not be so. For there are, sirs, deities of great power, of great might. They draw in or draw out the perception of this person. At the time they draw it in, he is perceptive at that time. At the time they draw it out, he is non-perceptive at that time.’ Thus some declare the cessation of perception. Then, venerable sir, mindfulness arose in me regarding the Blessed One: ‘Oh, indeed, the Blessed One! Oh, indeed, the Fortunate One! Who is so skilled in these phenomena!’ The Blessed One, venerable sir, is skilled, the Blessed One is a knower of the origin of the cessation of perception. How, venerable sir, does the cessation of perception occur? The Discourse on the Cessation of the Arising of Perception with a Cause There, Poṭṭhapāda, those ascetics and brahmins who said this: ‘Perceptions of a person arise and cease without cause, without condition,’ they are mistaken from the outset. For what reason? For perceptions of a person arise and cease with cause, with condition, Poṭṭhapāda. Through training, one perception arises; through training, one perception ceases. ‘And what is that training?’ The Blessed One said: ‘Here, Poṭṭhapāda, a Tathāgata arises in the world, an Arahant, a Fully Self-Enlightened One… (as in paragraphs 190-212, so it should be elaborated). Thus, Poṭṭhapāda, a bhikkhu is endowed with virtue… As he sees these five hindrances abandoned in himself, joy arises in him. Being joyful, delight arises. With a delighted mind, his body is tranquil. With a tranquil body, he experiences happiness. With a happy mind, his mind becomes concentrated. He, quite secluded from sensual pleasures, Come, secluded from unwholesome states, he enters and abides in the first jhana, with initial application and sustained application, born of seclusion, with rapture and pleasure. His former perception of sensual desire ceases. The subtle perception of truth of rapture and pleasure born of seclusion is present at that time, he is endowed with the subtle perception of truth of rapture and pleasure born of seclusion at that time. Thus, in training, one perception arises, in training, one perception ceases. "This is training," the Blessed One said. "Furthermore, Poṭṭhapāda, with the stilling of initial and sustained application, a monk enters and abides in the second jhana, with internal assurance, unification of mind, without initial application and sustained application, born of concentration, with rapture and pleasure. His former subtle perception of truth of rapture and pleasure born of seclusion ceases. The subtle perception of truth of rapture and pleasure born of concentration is present at that time, he is endowed with the subtle perception of truth of rapture and pleasure born of concentration at that time. Thus, in training, one perception arises, in training, one perception ceases. "This too is training," the Blessed One said. "Furthermore, Poṭṭhapāda, with the fading of rapture, a monk abides in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, of which the noble ones declare: 'He is equanimous, mindful, one who dwells in pleasure.' He enters and abides in the third jhana. His former subtle perception of truth of rapture and pleasure born of concentration ceases. The subtle perception of truth of equanimity and pleasure is present at that time, he is endowed with the subtle perception of truth of equanimity and pleasure at that time. Thus, in training, one perception arises, in training, one perception ceases. "This too is training," the Blessed One said. "Furthermore, Poṭṭhapāda, with the abandoning of pleasure and the abandoning of pain, and with the previous passing away of joy and sorrow, a monk enters and abides in the fourth jhana, which is neither painful nor pleasant, with purity of mindfulness due to equanimity. His former subtle perception of truth of equanimity and pleasure ceases. The subtle perception of truth of neither-painful-nor-pleasant... True perception is at that time, one is indeed a perceiver of the subtle truth of neither-painful-nor-pleasant at that time. Thus, in training, one perception arises, in training, one perception ceases. "This too is training," the Blessed One said. Furthermore, Poṭṭhapāda, a monk, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, thinking 'space is infinite', enters and dwells in the dimension of infinite space. His former perception of form ceases. The subtle perception of the truth of the dimension of infinite space is at that time, one is indeed a perceiver of the subtle truth of the dimension of infinite space at that time. Thus, in training, one perception arises, in training, one perception ceases. "This too is training," the Blessed One said. Furthermore, Poṭṭhapāda, a monk, by completely transcending the dimension of infinite space, thinking 'consciousness is infinite', enters and dwells in the dimension of infinite consciousness. His former subtle perception of the truth of the dimension of infinite space ceases. The subtle perception of the truth of the dimension of infinite consciousness is at that time, one is indeed a perceiver of the subtle truth of the dimension of infinite consciousness at that time. Thus, in training, one perception arises, in training, one perception ceases. "This too is training," the Blessed One said. Furthermore, Poṭṭhapāda, a monk, by completely transcending the dimension of infinite consciousness, thinking 'there is nothing', enters and dwells in the dimension of nothingness. His former subtle perception of the truth of the dimension of infinite consciousness ceases. The subtle perception of the truth of the dimension of nothingness is at that time, one is indeed a perceiver of the subtle truth of the dimension of nothingness at that time. Thus, in training, one perception arises, in training, one perception ceases. "This too is training," the Blessed One said.