Thus have I heard: at one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there, the Lord addressed the monks, saying: "Monks." "Revered One," these monks answered the Lord in assent. The Lord spoke thus:

"Do you, monks, remember that I taught you about the five fetters binding to the lower (shore)?" When this had been said, the venerable Māluṅkyāputta spoke thus to the Lord: "Yes, I, revered sir, remember that the Lord taught that there are five fetters binding to the lower (shore)." "But do you, Māluṅkyāputta, remember it as it was spoken by me, when I taught you about the five fetters binding to the lower (shore)?" "I, revered sir, remember that the Lord taught that false view of own body is a fetter binding to the lower (shore). I, revered sir, remember that perplexity is a fetter binding to the lower (shore). I, revered sir, remember that clinging to rites and customs is a fetter binding to the lower (shore). I, revered sir, remember that desire for sense-pleasures is a fetter binding to the lower (shore). I, revered sir, remember that malevolence is a fetter binding to the lower (shore). It is thus that I, revered sir, remember the five fetters binding to the lower (shore) as taught by the Lord."

"And about whom do you, Māluṅkyāputta, remember that I thus taught the five fetters binding to the lower (shore)? Would not wanderers belonging to other sects chide you with the simile of the baby? For, Māluṅkyāputta, if there were not ‘own body’ for an innocent baby boy lying on his back, whence could there arise for him the view of ‘own body’? A leaning to the view of ‘own body’ indeed lies latent in him.

Māluṅkyāputta, if there were not ‘things’ for an innocent baby boy lying on his back, whence could there arise for him perplexity about things! A leaning to perplexity indeed lies latent in him.

Māluṅkyāputta, if there were not ‘habits’ for an innocent baby boy lying on his back, whence could there arise for him clinging to rites and customs? A leaning to clinging to rites and customs indeed lies latent in him.

Māluṅkyāputta, if there were not ‘sense-pleasures’ for an innocent baby boy lying on his back, whence could there arise for him desire for sense-pleasures among the sense-pleasures? A leaning to attachment to sense-pleasures indeed lies latent in him.

Māluṅkyāputta, if there were not ‘beings’ for an innocent baby boy lying on his back, whence could there arise for him malevolence towards beings? A leaning to malevolence indeed lies latent in him.

Now, Māluṅkyāputta, would not wanderers belonging to other sects chide you with this simile of the baby?" When this had been said, the venerable Ānanda spoke thus to the Lord: "Lord, this is the time, Well-farer, this is the time that the Lord might teach (us) about the five fetters binding to the lower (shore). When the monks have heard the Lord they will remember." "Well then, Ānanda, listen, attend carefully, and I will speak." "Yes, revered sir," the venerable Ānanda answered the Lord in assent. The Lord spoke thus:

[1] "Herein, Ānanda, an uninstructed ordinary person, taking no count of the pure ones, unskilled in the Dhamma of the pure ones, untrained in the Dhamma of the pure ones; taking no count of the true men, unskilled in the Dhamma of the true men, untrained in the Dhamma of the true men, lives with his mind obsessed by false view as to ‘own body,’ overcome by false view as to ‘own body,’ and he does not comprehend the escape, as it really is, from the false view of ‘own body’ that has arisen. That false view of his of ‘own body,’ resistant, not dispelled, is a fetter binding to the lower (shore).

[2] He lives with his mind obsessed by perplexity overcome by perplexity, and he does not comprehend the escape, as it really is, from perplexity that has arisen. That perplexity resistant, not dispelled, is a fetter binding to the lower (shore).

[3] He lives with his mind obsessed by clinging to rites and customs overcome by clinging to rites and customs, and he does not comprehend the escape, as it really is, from clinging to rites and customs that has arisen. That clinging to rites and customs, resistant, not dispelled, is a fetter binding to the lower (shore).

[4] He lives with his mind obsessed by attachment to sense-pleasures overcome by attachment to sense-pleasures, and he does not comprehend the escape, as it really is, from attachment to sense-pleasures that has arisen. That attachment to sense-pleasures, resistant, not dispelled, is a fetter binding to the lower (shore).

[5] He lives with his mind obsessed by malevolence overcome by malevolence, and he does not comprehend the escape, as it really is, from malevolence that has arisen. That malevolence, resistant, not dispelled, is a fetter binding to the lower (shore).

[1] But, Ānanda, an instructed disciple of the pure ones, taking count of the pure ones, skilled in the Dhamma of the pure ones, trained in the Dhamma of the pure ones; taking count of the true men, skilled in the Dhamma of the true men, trained in Dhamma of the true men, does not live with his mind obsessed by false view as to ‘own body,’ overcome by false view as to ‘own body,’ and he comprehends the escape, as it really is, from the false view of ‘own body’ that has arisen. That false view of his of ‘own body’ is got rid of with the leaning towards it.

[2] He does not live with his mind obsessed by perplexity overcome by perplexity, and he comprehends the escape, as it really is, from perplexity that has arisen. That perplexity, is got rid of with the leaning towards it.

[3] He does not live with his mind obsessed by clinging to rites and customs overcome by clinging to rites and customs, and he comprehends the escape, as it really is, from clinging to rites and customs that has arisen. That clinging to rites and customs, is got rid of with the leaning towards it.

[4] He does not live with his mind obsessed by attachment to sense-pleasures overcome by attachment to sense-pleasures, and he comprehends the escape, as it really is, from attachment to sense-pleasures that has arisen. That attachment to sense-pleasures, is got rid of with the leaning towards it.

[5] He does not live with his mind obsessed by malevolence overcome by malevolence, and he comprehends the escape, as it really is, from malevolence that has arisen. That malevolence, is got rid of with the leaning towards it.

Whatever, Ānanda, is the way, whatever the course, for getting rid of the five fetters binding to the lower (shore); that one could know or see or get rid of the five fetters binding to the lower (shore) irrespective of that way, that course—this situation does not occur. Just as this situation does not occur, Ānanda, that without having cut off the bark of a great, stable and pithy tree, without having cut out the softwood, there can be no cutting out of the pith, even so, Ānanda, whatever is the way, whatever the course for getting rid of the five fetters binding to the lower (shore), that one could know or see or get rid of the five fetters binding to the lower (shore) irrespective of this way, this course, this situation does not occur.

But, Ānanda, whatever is the way, whatever the course for getting rid of the five fetters binding to the lower (shore), that one could know or see or get rid of the five fetters binding to the lower (shore) because of that way, that course, this situation occurs. Just as this situation occurs, Ānanda, that having cut off the bark of a great, stable and pithy tree, having cut out the softwood, there can be a cutting out of the pith, even so, Ānanda, whatever is the way, whatever the course for getting rid of the five fetters binding to the lower (shore), that one could know or see or get rid of the five fetters binding to the lower (shore) because of this way, this course, this situation occurs.

It is as if, Ānanda, the river Ganges were full of water, overflowing, so that a crow could drink from it, and a feeble man should come along, thinking: ‘Having cut across the stream of the river Ganges using my arms, I am going safely beyond,’ yet he would not be able, having cut across the stream of the river Ganges and using his arms, to go safely beyond. Even so, Ānanda, whoever while Dhamma is being taught to him for the stopping of ‘own body’ does not rejoice, is not pleased and composed, he is not freed, even as this is to be understood of that feeble man. But, Ānanda, if the river Ganges were full of water, overflowing, so that a crow could drink from it, and a strong man should come along, thinking: ‘Having cut across the stream of the river Ganges, using my arms, I am going safely beyond,’ he would be able, having cut across the stream of the river Ganges and using his arms, to go safely beyond. Even so, Ānanda, whoever while Dhamma is being taught to him for the stopping of ‘own body’ rejoices, is pleased and composed, he is freed, even as this is to be understood of that strong man.

[1] And what, Ānanda, is the way, what the course for getting rid of these five fetters binding to the lower (shore)? Here, Ānanda, a monk, by aloofness from ‘clinging,’ by getting rid of unskilled states of mind, by allaying every bodily impropriety, aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[2] And again, Ānanda, a monk, by allaying initial and discursive thought, with the mind subjectively tranquillised and fixed on one point, enters and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[3] And again, Ānanda, a monk, by the fading out of rapture, dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters on and abides in the third meditation. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[4] And again, Ānanda, a monk by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[5] And again, Ānanda, a monk by wholly transcending perception of material shapes, by the going down of perception due to sensory impressions, by not attending to perception of variety, thinking: ‘Ether is unending,’ enters on and abides in the plane of infinite ether. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[6] And again, Ānanda, a monk by wholly transcending the plane of infinite ether, thinking: ‘Consciousness is unending,’ enters on and abides in the plane of infinite consciousness. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

[7] And again, Ānanda, a monk, by wholly transcending the plane of infinite consciousness, thinking: ‘There is no thing,’ enters on and abides in the plane of no-thing. Whatever is there of material shape, feeling, perception, the habitual tendencies, consciousness—he beholds these things as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. He turns his mind from these things; and when he has turned his mind from these things he focuses his mind on the deathless element, thinking: ‘This is the real, this the excellent, that is to say the tranquillising of all the activities, the casting out of all clinging, the destruction of craving, dispassion, stopping, nibbāna.’ If he is steadfast therein, he achieves destruction of the cankers; if he does not achieve destruction of the cankers, then through his attachment to Dhamma, his delight in Dhamma, through his utter destruction of the five fetters binding to the lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, Ānanda, is the way, this the course for getting rid of the five fetters binding to the lower (shore).

"If this, revered sir, is the way, this the course for getting rid of the five fetters binding to the lower (shore), then how is it that some monks here are those who have freedom of mind, while others are those who have freedom through intuitive wisdom?" "As to this, I, Ānanda, say that there is a difference in their faculties."

Thus spoke the Lord. Delighted, the venerable Ānanda rejoiced in what the Lord had said.

Greater Discourse to Mālunkyā(putta): The Fourth