Just as it is impossible to make the river Ganges flow against its natural course, so too is it impossible for a bhikkhu whose mind has long been inclined toward seclusion to abandon the Noble Eightfold Path and return to lay life.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti.
“Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great multitude of people would come along carrying spades and baskets, thinking: ‘We will make the river Ganges slant, slope, and incline towards the west.’
Taṁ kiṁ maññatha, bhikkhave, api nu so mahājanakāyo gaṅgaṁ nadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti?
What do you think, bhikkhus, would that great multitude of people be able to make the river Ganges slant, slope, and incline towards the west?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Sā na sukarā pacchāninnaṁ kātuṁ pacchāpoṇaṁ pacchāpabbhāraṁ. Yāvadeva pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.
“Venerable sir, the river Ganges slants, slopes, and inclines towards the east. It is not easy to make it slant, slope, and incline towards the west. That great multitude of people would only meet with |weariness::fatigue, tiredness [kilamatha]| and |vexation::affliction, irritation [vighāta]|.”
“Evameva kho, bhikkhave, bhikkhuṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarontaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā ñātisālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: ‘ehambho purisa, kiṁ te ime kāsāvā anudahanti, kiṁ muṇḍo kapālamanusaṁcarasi. Ehi, hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto sikkhaṁ paccakkhāya hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Yañhi taṁ, bhikkhave, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ taṁ vata hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati.
“In the same way, bhikkhus, when a bhikkhu is developing and extensively cultivating the Noble Eightfold Path, even if kings or royal ministers, friends or companions, |relatives::kinsman [ñātī]| or |family members::blood relatives [sālohitā]| might invite him to accept wealth, saying: ‘Come, good man, why let these ochre robes weigh you down? Why do you wander with a shaven head and a begging bowl? Come, having returned to the lay life, enjoy wealth and perform meritorious deeds.’ Still, bhikkhus, a bhikkhu who is developing and extensively cultivating the Noble Eightfold Path would not abandon the training and revert to lay life. Such a thing is not possible. For what reason? Because, bhikkhus, for a long time his mind has been slanting, sloping, and inclining toward |seclusion::solitude, detachment [viveka]|. That mind cannot turn back. Such a thing is not possible.
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.
And how, bhikkhus, does a bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]| |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|, and |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu develops and extensively cultivates the Noble Eightfold Path.”
“Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great multitude of people would come along carrying spades and baskets, thinking: ‘We will make the river Ganges slant, slope, and incline towards the west.’
What do you think, bhikkhus, would that great multitude of people be able to make the river Ganges slant, slope, and incline towards the west?”
“No, venerable sir.”
“For what reason?”
“Venerable sir, the river Ganges slants, slopes, and inclines towards the east. It is not easy to make it slant, slope, and incline towards the west. That great multitude of people would only meet with |weariness::fatigue, tiredness [kilamatha]| and |vexation::affliction, irritation [vighāta]|.”
“In the same way, bhikkhus, when a bhikkhu is developing and extensively cultivating the Noble Eightfold Path, even if kings or royal ministers, friends or companions, |relatives::kinsman [ñātī]| or |family members::blood relatives [sālohitā]| might invite him to accept wealth, saying: ‘Come, good man, why let these ochre robes weigh you down? Why do you wander with a shaven head and a begging bowl? Come, having returned to the lay life, enjoy wealth and perform meritorious deeds.’ Still, bhikkhus, a bhikkhu who is developing and extensively cultivating the Noble Eightfold Path would not abandon the training and revert to lay life. Such a thing is not possible. For what reason? Because, bhikkhus, for a long time his mind has been slanting, sloping, and inclining toward |seclusion::solitude, detachment [viveka]|. That mind cannot turn back. Such a thing is not possible.
And how, bhikkhus, does a bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]| |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|, and |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu develops and extensively cultivates the Noble Eightfold Path.”
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti.
Taṁ kiṁ maññatha, bhikkhave, api nu so mahājanakāyo gaṅgaṁ nadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Sā na sukarā pacchāninnaṁ kātuṁ pacchāpoṇaṁ pacchāpabbhāraṁ. Yāvadeva pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.
“Evameva kho, bhikkhave, bhikkhuṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarontaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā ñātisālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: ‘ehambho purisa, kiṁ te ime kāsāvā anudahanti, kiṁ muṇḍo kapālamanusaṁcarasi. Ehi, hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto sikkhaṁ paccakkhāya hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Yañhi taṁ, bhikkhave, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ taṁ vata hīnāyāvattissatīti—netaṁ ṭhānaṁ vijjati.
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ … evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.