Thus have I heard - At one time, the Blessed One was dwelling in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park.

At that time, a certain bhikkhu named Ariṭṭha, who had formerly been a vulture catcher, had a harmful view arise in him: "I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them."

Many bhikkhus heard: "It is said that a bhikkhu named Ariṭṭha, who had formerly been a vulture catcher, has had such a harmful view arise: 'I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them.'" Then those bhikkhus went to Ariṭṭha, the bhikkhu who was formerly a vulture catcher. After approaching, they said to him: "Is it true, friend Ariṭṭha, that you have had such a harmful view arise: 'I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them?'"

"Yes, friends, I do understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them."

Then those bhikkhus, desiring to separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, cross-questioned, asked for reasons, and advised him thus: "Friend Ariṭṭha, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many ways the Blessed One has stated how obstructive things are obstructions, and how they are able to obstruct one who practices while engaging in them. The Blessed One has stated that sensual pleasures provide little gratification, much suffering and despair, and that the danger in them is still more. Sensual pleasures are declared by the Blessed One to be like a skeleton ... like a piece of meat ... like a grass torch ... like a pit of burning coals ... like a dream ... like borrowed goods ... like the fruits on a tree ... like the butcher's knife and chopping block ... like swords and spears ... like a snake's head, with much suffering and despair, and that the danger in them is still more."

Even so, Ariṭṭha, the bhikkhu who was formerly a vulture catcher, being cross-questioned, asked for reasons, and advised by those bhikkhus, still stubbornly, holding firmly, and doubling down on that harmful view and said: "Yes, indeed, friends, I do understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them."

Since those bhikkhus could not separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, they went to the Blessed One. After approaching, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: "Venerable sir, a certain bhikkhu named Ariṭṭha, who was formerly a vulture catcher, has had such a harmful view arise: 'I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them.' We heard it like this, venerable sir.

Then, venerable sir, we went to Ariṭṭha, the bhikkhu who was formerly a vulture catcher; after approaching, we said to Ariṭṭha, the bhikkhu who was formerly a vulture catcher: Friend Ariṭṭha, is it true that you have had such a harmful view arise: 'I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them?'

When this was said, venerable sir, Ariṭṭha, the bhikkhu who was formerly a vulture catcher, responded to us: 'Yes, indeed, friends, I do understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them.' Then, venerable sir, we, desiring to separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, cross-questioned, asked for reasons, and advised him: 'Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. In many ways, friend Ariṭṭha, the Blessed One has declared these things to be obstructions and capable of obstructing one who practices while engaging in them. The Blessed One has declared that sensual pleasures provide little gratification, much suffering and despair, and the danger in them is still more. Sensual pleasures are declared by the Blessed One to be like a skeleton ... like a piece of meat ... like a grass torch ... like a pit of burning coals ... like a dream ... like borrowed goods ... like the fruits on a tree ... like the butcher's knife and chopping block ... like swords and spears ... like a snake's head, much suffering, much despair, and the danger in them is still more.'

Even so, venerable sir, Ariṭṭha, the bhikkhu who was formerly a vulture catcher, being cross-questioned, asked for reasons, and advised by us, still stubbornly, holding firmly, and doubling down on that harmful view said: 'Yes, indeed, friends, I do understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them.' Since we could not separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, we reported this matter to the Blessed One."

Then the Blessed One addressed a certain bhikkhu: "Come, bhikkhu, in my name, call Ariṭṭha, the bhikkhu who was formerly a vulture catcher: 'The Teacher calls you, friend Ariṭṭha.'"

"Yes, venerable sir," that bhikkhu replied to the Blessed One. After approaching Ariṭṭha, the bhikkhu who was formerly a vulture catcher, said to him: "The Teacher calls you, friend Ariṭṭha."

"Yes, friend," Ariṭṭha, the bhikkhu who was formerly a vulture catcher, replied to that bhikkhu. After approaching the Blessed One, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Blessed One spoke to Ariṭṭha, the bhikkhu who was formerly a vulture catcher:

"Is it true, Ariṭṭha, that you have had such a harmful view arise: 'I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them?'"

"Yes, indeed, venerable sir, I do understand the Dhamma taught by the Blessed One: That those things declared by the Blessed One to be obstructions are not capable of obstructing one who practices while engaging in them."

"Misguided person, to whom have you ever known me to teach the Dhamma in that way? Haven't I declared in many ways that obstructive things are obstructive? And yet, you claim that they are not capable of obstructing one who practices while engaging in them. Sensual pleasures are declared by me to provide little gratification, much suffering and despair, and the danger in them is still more. Sensual pleasures are declared by me to be like a skeleton ... like a piece of meat ... like a grass torch ... like a pit of burning coals ... like a dream ... like borrowed goods ... like the fruits on a tree ... like a butcher's knife and chopping block ... like swords and spears ... like a snake's head, with much suffering and despair, and the danger in them is still more. Yet, you, misguided person, with your wrong grasp, misrepresent me, harm yourself, and produce much demerit. This will be for your long-term harm and suffering."

Then the Blessed One addressed the bhikkhus: "What do you think, bhikkhus, is this Ariṭṭha, the bhikkhu who was formerly a vulture catcher, even enthusiastic about this Dhamma and Vinaya?"

"How could it be, venerable sir; no, venerable sir." When this was said, Ariṭṭha, the bhikkhu who was formerly a vulture catcher, sat silent, dejected, with shoulders drooping, head down, reflecting, unable to respond.

Then the Blessed One, knowing that Ariṭṭha, the bhikkhu who was formerly a vulture catcher, was silent, dejected, with shoulders drooping, head down, reflecting, and unable to respond, said to him: "You will be recognized, misguided person, by this own harmful view of yours. Here, I will question the bhikkhus."

Then the Blessed One addressed the bhikkhus: "Do you also, bhikkhus, understand the Dhamma taught by me in such a way that this Ariṭṭha, the bhikkhu who was formerly a vulture catcher, with his own wrong grasp, misrepresents me, harms himself, and produces much demerit?"

"No, venerable sir. Indeed, in many ways, obstructive things have been declared by the Blessed One to be obstructive; and they are capable of obstructing one who practices while engaging in them. Sensual pleasures are declared by the Blessed One to provide little gratification, much suffering and despair, and the danger in them is still more. Sensual pleasures are declared by the Blessed One to be like a skeleton ... like a snake's head, with much suffering, much despair, and the danger in them is still more."

"Good, good, bhikkhus, it is good that you understand the Dhamma taught by me in this way. Indeed, bhikkhus, in many ways, I have declared obstructive things to be obstructive, and they are capable of obstructing one who practices while engaging in them.

Sensual pleasures are declared by me to provide little gratification, much suffering and despair, and the danger in them is still more. Sensual pleasures are declared by me to be like a skeleton ... like a snake's head, with much suffering, much despair, and the danger in them is still more. Yet, this Ariṭṭha, the bhikkhu who was formerly a vulture catcher, with his own wrong grasp, misrepresents me, harms himself, and produces much demerit. This will be for his long-term harm and suffering. Bhikkhus, that one can engage in sensual pleasures without sensual desires, without perceptions of sensual desire, without thoughts of sensual desire—that is impossible

Here, bhikkhus, some misguided persons thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. Having thoroughly learned the Dhamma, they do not investigate the meaning of those teachings with wisdom. Not investigating the meaning with wisdom, they do not gain a reflective acceptance of them. They learn the Dhamma only for the sake of criticizing others and for winning in debates. They do not experience the purpose for which they learn the Dhamma. Those teachings, wrongly grasped, lead to their long-term harm and suffering. What is the reason for this? It is because of their wrong grasp of the teachings.

Just as, bhikkhus, a man desiring a water snake, seeking a water snake, searching for a water snake, would see a large water snake. He would grasp it either by its coils or its tail. Then that water snake would turn back and bite his hand, his arm, or some other part of his body. Because of that, he would either die or experience death-like suffering. What is the reason for that? It is because of the wrong grasp of the water snake, bhikkhus.

In the same way, bhikkhus, some misguided persons thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. Having thoroughly learned the Dhamma, they do not investigate the meaning of those teachings with wisdom. Not investigating the meaning with wisdom, they do not gain a reflective acceptance of them. They learn the Dhamma only for the sake of criticizing others and for winning in debates. They do not experience the purpose for which they learn the Dhamma. Those teachings, wrongly grasped, lead to their long-term harm and suffering. What is the reason for this? It is because of their wrong grasp of the teachings.

However, bhikkhus, some noble sons thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. Having thoroughly learned the Dhamma, they investigate the meaning of those teachings with wisdom. Investigating the meaning with wisdom, they gain a reflective acceptance of them. They do not learn the Dhamma for the sake of criticizing others and for winning in debates. They experience the purpose for which they learn the Dhamma. Those teachings, rightly grasped, lead to their long-term welfare and happiness. What is the reason for that? It is because of their right grasp of the teachings, bhikkhus.

Just as, bhikkhus, a man desiring a water snake, seeking a water snake, searching for a water snake, would see a large water snake. He would skillfully grasp it with a cleft stick. Having skillfully grasped it with a cleft stick, he would hold it firmly by the neck. Although that water snake might coil around his hand, his arm, or some other part of his body, he would not die or experience death-like suffering because of that. What is the reason for that? It is because of the right grasp of the water snake, bhikkhus.

In the same way, bhikkhus, some noble sons thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. Having thoroughly learned the Dhamma, they investigate the meaning of those teachings with wisdom. Investigating the meaning with wisdom, they gain a reflective acceptance of them. They do not learn the Dhamma for the sake of criticizing others and for winning in debates. They experience the purpose for which they learn the Dhamma. Those teachings, rightly grasped, lead to their long-term welfare and happiness. What is the reason for that? It is because of their right grasp of the teachings, bhikkhus.

Therefore, bhikkhus, if you understand the meaning of what I have spoken, you should retain it accordingly. And if you do not understand the meaning of what I have spoken, you should ask me about it, or those other experienced bhikkhus.

I will teach you, bhikkhus, the Dhamma by means of a simile of a raft, for the purpose of crossing over, not for the purpose of holding onto. Listen to it and pay close attention, I will speak.

"Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this:

"Just as, bhikkhus, a man traveling on a long journey would see a great expanse of water, with a near shore that is dangerous and fearful, and a far shore that is safe and free from fear; but there would be no boat or bridge for him to cross to the far shore. It would occur to him: 'This is indeed a great expanse of water, with a near shore that is dangerous and fearful, and a far shore that is safe and free from fear; but there is no boat or bridge to cross to the far shore. What if I were to gather grass, sticks, branches, and leaves, tie them together into a raft, and relying on that raft, with hands and feet, strive to safely cross to the far shore?' Then, bhikkhus, that man, having gathered grass, sticks, branches, and leaves, tied them together into a raft, and relying on that raft, with hands and feet, striving, would safely cross to the far shore. For that man, having crossed over and reached the far shore, it would occur to him: 'This raft has been very beneficial to me; relying on this raft, with hands and feet, striving, I have safely crossed to the far shore. What if I were to carry this raft on my head or on my shoulder and go wherever I wish?'

What do you think, bhikkhus, would that man be acting properly by doing so with that raft?"

"No, venerable sir."

"And how, bhikkhus, would that man be acting properly with that raft? Here, bhikkhus, for that man, having crossed over and reached the far shore, it would occur to him: 'This raft has been very beneficial to me; relying on this raft, with hands and feet, striving, I have safely crossed to the far shore. What if I were to set this raft on the land or sink it in the water and then go wherever I wish?' By acting thus, bhikkhus, that man would be acting properly with that raft.

In the same way, bhikkhus, the Dhamma has been taught by me with the simile of a raft, for the purpose of crossing over, not for the purpose of holding onto. When you understand the Dhamma taught by me as similar to a raft, even the teachings should be let go, how much more so that which is contrary to the teachings.

There are these six views, bhikkhus. What are the six? Here, bhikkhus, an uninstructed ordinary person, who has not seen the noble ones, is unskilled in the Dhamma of the noble ones, untrained in the Dhamma of the noble ones, who has not seen the virtuous persons, is unskilled in the Dhamma of the virtuous persons, untrained in the Dhamma of the virtuous persons, perceives form as 'This is mine, this I am, this is my self'; perceives feeling as 'This is mine, this I am, this is my self'; perceives perception as 'This is mine, this I am, this is my self'; perceives formations as 'This is mine, this I am, this is my self'; and whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind, he perceives it as 'This is mine, this I am, this is my self'; and he perceives the view: 'This world is the self, after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity,' he perceives it as 'This is mine, this I am, this is my self.'

But the learned disciple of the noble ones, bhikkhus, who has seen the noble ones, is skilled in the Dhamma of the noble ones, trained in the Dhamma of the noble ones, who has seen the virtuous persons, is skilled in the Dhamma of the virtuous persons, trained in the Dhamma of the virtuous persons, perceives form as 'This is not mine, this I am not, this is not my self'; perceives feeling as 'This is not mine, this I am not, this is not my self'; perceives perception as 'This is not mine, this I am not, this is not my self'; perceives formations as 'This is not mine, this I am not, this is not my self'; and whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind, he perceives it as 'This is not mine, this I am not, this is not my self'; and he perceives the view: 'This world is the self, after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity,' he perceives it as 'This is not mine, this I am not, this is not my self.'

Perceiving thus, he does not get agitated in what is not present.

When this was said, a certain bhikkhu said to the Blessed One: "Venerable sir, could there be agitation about something external that is not present?"

"There could be, bhikkhu," the Blessed One said. "Here, bhikkhu, it happens to some: 'I had it once, but I no longer have it; I want it, but I cannot obtain it.' They grieve, lament, weep, beat their breast, and become confused. Thus, bhikkhu, there is agitation about something external that is not present."

"But, venerable sir, could there be non-agitation about something external that is not present?"

"There could be, bhikkhu," the Blessed One said. "Here, bhikkhu, it does not happen to some: 'I had it once, but I no longer have it; I want it, but I cannot obtain it.' They do not grieve, do not lament, do not weep, do not beat their breast, and do not become confused. Thus, bhikkhu, there is non-agitation about something external that is not present."

"Venerable sir, could there be agitation about something internal that is not present?"

"There could be, bhikkhu," the Blessed One said. "Here, bhikkhu, it happens to some: 'This world is the self, I shall be after death, permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity.' They hear a Tathāgata or a disciple of a Tathāgata teaching for the letting go of all standpoints for views, for the pacification of all formations, for the relinquishing of all acquisitions, for the wearing away of craving, for dispassion, for cessation, for Nibbāna. It occurs to them: 'I shall be annihilated, I shall be destroyed, I shall not exist anymore.' They grieve, lament, weep, beat their breast, and become confused. Thus, bhikkhus, there is agitation about something internal that is not present."

"But, venerable sir, could there be non-agitation about something internal that in not present?"

"There could be, bhikkhus," the Blessed One replied. "Here, bhikkhus, it does not happen to some: 'This world is the self, I shall be after death, permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity.' They hear a Tathāgata or a disciple of a Tathāgata teaching for the letting go of all standpoints for views, for the pacification of all formations, for the relinquishing of all acquisitions, for the wearing away of craving, for dispassion, for cessation, for Nibbāna. It does not occur to them: 'I shall be annihilated, I shall be destroyed, I shall not exist anymore.' They do not grieve, do not lament, do not weep, do not beat their breast, and do not become confused. Thus, bhikkhus, there is non-agitation about something internal that is not present.

Bhikkhus, you could acquire that possession which is permanent, stable, eternal, of unchanging nature, and will endure as long as eternity. Do you see any possession, bhikkhus, that is permanent, stable, eternal, of unchanging nature, and will endure as long as eternity?"

"Indeed not, venerable sir."

"Good, bhikkhus. I, too, do not see any possession, bhikkhus, that is permanent, stable, eternal, of unchanging nature, and will endure as long as eternity.

Bhikkhus, you could hold on to a self-view, from which, if taken up, sorrow, lamentation, pain, displeasure, and despair would not arise. Do you see, bhikkhus, any self-view which, if taken up and held on to, sorrow, lamentation, pain, displeasure, and despair would not arise?"

"Indeed not, venerable sir."

"Good, bhikkhus. I, too, do not see any attachment to self-view, bhikkhus, from which, if taken up, sorrow, lamentation, pain, displeasure, and despair would not arise.

Bhikkhus, you should depend on that view which, if depended on, sorrow, lamentation, pain, displeasure, and despair would not arise. Do you see, bhikkhus, any view as a basis which, if depended on, sorrow, lamentation, pain, displeasure, and despair would not arise?"