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that Magadhan cowherd was of a wise nature, in the last month of the rains, in the autumn season, having surveyed the near bank of the river Ganges, having surveyed the far bank, he made the cows cross to the northern bank of the Suvidehas, right at the ford. Just so, monks, whatever recluses or brahmins are skilled in this world, skilled in the other world, skilled in Mara's domain, skilled in what is not Mara's domain, skilled in Death's domain, skilled in what is not Death's domain, those who will consider what they say worth hearing and believing, for them, that will be for long-term welfare and happiness. 352. Just as, monks, those bulls, the fathers of the herd, the leaders of the herd, cutting across the current of the Ganges, safely reached the far bank, just so, monks, those bhikkhus who are Arahants, whose defilements are destroyed, who have lived the holy life, who have done what had to be done, who have laid down the burden, who have attained their own goal, whose fetters of existence are utterly destroyed, who are rightly liberated through final knowledge, they, cutting across the current of Mara, have safely reached the far bank. And just as those, monks, strong cows, tamed cows, having cut across the Ganges' current, safely reached the far shore, even so, monks, those bhikkhus who, with the destruction of the five lower fetters, are spontaneously reborn, there attain final Nibbāna, not returning from that world, they too, having cut across Māra's current, will safely reach the far shore. Just as those, monks, young bulls and young cows, having cut across the Ganges' current, safely reached the far shore, even so, monks, those bhikkhus who, with the destruction of the three fetters, and the attenuation of lust, hatred, and delusion, are Once-returners, having come to this world just once more, will make an end of suffering, they too, having cut across Māra's current, will safely reach the far shore. Just as those, monks, calves, weak and feeble, having cut across the Ganges' current, safely reached the far shore, even so, monks, those bhikkhus who, with the destruction of the three fetters, are Stream-enterers, not subject to falling into lower states, certain, bound for full enlightenment, they too, having cut across Māra's current, will safely reach the far shore. Just as that, monks, young calf, just born, carried by its mother's respect, having cut across the Ganges' current, safely reached the far shore, even so, monks, those bhikkhus who are Dhamma-followers, faith-followers, they too, having cut across Māra's current, will safely reach the far shore. "I, monks, am skilled in this world, skilled in the other world, skilled in Māra's domain, skilled in the non-Māra domain, skilled in the domain of death, skilled in the non-domain of death. For those who will consider what I say worth hearing and believing, for them it will be for long-term welfare and happiness." This the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this – "This world, the other world, by the Knower well-proclaimed; And that which by Māra is met..." that, which death has not reached. “Having fully known all the world, by the Fully Awakened One, the knower; The door to the Deathless is opened, safe for the attainment of Nibbāna. “The stream of the evil one is cut, destroyed, made to cease. Be abundant in joy, attain safety, O monks!” The Cūḷagopālaka Sutta, the fourth, is finished. 5. The Cūḷasaccaka Sutta 353. Thus have I heard: On one occasion the Blessed One was dwelling in Vesālī, in the Great Wood, at the Gabled Hall. Now at that time Saccaka the Nigaṇṭha’s son was living in Vesālī, a talkative, eloquent speaker, considered a good man by the multitude. He spoke thus in the assembly in Vesālī: “I do not see any ascetic or brahmin, any leader of a community, any teacher of a group, even one who claims to be an Arahant, a Fully Self-Awakened One, who, when engaged in debate with me, would not tremble, would not shake, would not quake, whose armpits would not release sweat. If I were to engage in debate with an inanimate pillar, it too, when engaged in debate with me, would tremble, would shake, would quake. What then of a human being?” Then, in the forenoon, Venerable Assaji dressed, took his bowl and robe, and entered Vesālī for alms. Saccaka the Nigaṇṭha’s son, while walking and wandering for exercise in Vesālī, saw Venerable Assaji approaching from afar. Having seen him, he went to where Venerable Assaji was; having approached, he exchanged greetings with Venerable Assaji. Having concluded the courteous and memorable talk, he stood to one side. Standing to one side, Saccaka the Nigaṇṭha’s son said to Venerable Assaji: “How then, good Assaji, does the ascetic Gotama instruct his disciples? And what kind of instruction does the ascetic Gotama mostly give to his disciples?” “Thus, Aggivessana, The Blessed One trains his disciples. And this instruction of the Blessed One to his disciples is often given: 'Form, monks, is impermanent. Feeling is impermanent. Perception is impermanent. Volitional formations are impermanent. Consciousness is impermanent. Form, monks, is not-self. Feeling is not-self. Perception is not-self. Volitional formations are not-self. Consciousness is not-self. All volitional formations are impermanent. All phenomena are not-self.' Thus, Aggivessana, the Blessed One trains his disciples, and this instruction of the Blessed One to his disciples is often given." "It is ill-heard, indeed, good Assaji, that we have heard of a recluse Gotama who speaks thus. May it be that we at some time or another meet with that good Gotama. May it be that there is some conversation. May it be that we may be freed from those evil wrong views." 354. Now at that time, five hundred Licchavis were assembled in the assembly hall for some business. Then Saccaka the Nigaṇṭha's son approached those Licchavis. Having approached, he said to those Licchavis: "Come forth, good Licchavis! Come forth, good Licchavis! Today I will have a conversation with the recluse Gotama. If the recluse Gotama stands firm for me as he stood firm for a certain well-known disciple of mine, a monk named Assaji, just as a strong man might seize a long-haired ram by its wool and drag it, pull it, and thoroughly pull it, even so will I drag, pull, and thoroughly pull the recluse Gotama in argument after argument. Just as a strong distiller's worker might throw a large distiller's strainer into a deep pool of water and, taking it by the ear, drag it, pull it, and thoroughly pull it, even so will I drag, pull, and thoroughly pull the recluse Gotama in argument after argument. I will drag him down. Just as a strong, drunken tavern-keeper might seize a hair by the ear and shake it, and shake it, and shake it out, even so will I shake out, shake out, and shake out the recluse Gotama in a debate. Just as a sixty-year-old elephant might plunge into a deep pond and play a game called 'washing the hempen cloth,' even so will I play a game, I think, called 'washing the hempen cloth' with the recluse Gotama. Come forth, sirs, Licchavis! Come forth, sirs, Licchavis! Today there will be a conversation between me and the recluse Gotama. Thereupon some Licchavis said this: "Will the recluse Gotama defeat Saccaka the Nigaṇṭha's son in debate, or will Saccaka the Nigaṇṭha's son defeat the recluse Gotama in debate?" Some Licchavis said this: "Is that venerable Saccaka the Nigaṇṭha's son one who will defeat the Blessed One in debate, or will the Blessed One defeat Saccaka the Nigaṇṭha's son in debate?" Then Saccaka the Nigaṇṭha's son, surrounded by five hundred Licchavis, approached the Kūṭāgāra Hall in the Great Wood. 355. Now at that time, many bhikkhus were walking in the open air. Then Saccaka the Nigaṇṭha's son approached those bhikkhus; having approached, he said to those bhikkhus: "Where, sirs, does that venerable Gotama now reside? We wish to see that venerable Gotama." "That Blessed One, Aggivessana, has entered the Great Wood and is sitting for his day's abiding at the foot of a certain tree." Then Saccaka the Nigaṇṭha's son, together with a large assembly of Licchavis, entered the Great Wood and approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, and sat down to one side. And some of those Licchavis, having saluted the Blessed One, sat down to one side. Some exchanged greetings with the Blessed One, and having concluded their courteous and memorable talk, sat down to one side. Some, raising their joined hands towards the Blessed One, sat down to one side. Some, announcing their name and clan to the Blessed One, sat down to one side. Some remained silent and sat down to one side. 356. Saccaka the Jain, seated to one side, said to the Blessed One: "I would like to ask Master Gotama a certain point, if Master Gotama grants me the opportunity to answer my question." "Ask, Aggivessana, whatever you wish." "How then does Master Gotama train his disciples? And what kind of instruction does Master Gotama mostly give to his disciples?" "Thus, Aggivessana, do I train my disciples. And this kind of instruction mostly prevails among my disciples: 'Form, monks, is impermanent. Feeling is impermanent. Perception is impermanent. Volitional formations are impermanent. Consciousness is impermanent. Form, monks, is not self. Feeling is not self. Perception is not self. Volitional formations are not self. Consciousness is not self. All volitional formations are impermanent. All phenomena are not self.' Thus, Aggivessana, do I train my disciples. And this kind of instruction mostly prevails among my disciples." "An analogy occurs to me, Master Gotama." "Let an analogy occur to you, Aggivessana," said the Blessed One. "Just as, Master Gotama, whatever seed-plants and plant-growths come to growth, increase, and abundance,