snp3.10:4 Then Kokālika rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood-apples, then ripe wood-apples. Finally they burst open, and pus and blood oozed out. Then the mendicant Kokālika died of that illness. He was cast into the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

snp3.10:5 Then, late at night, the glorious angel Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the mendicant Kokālika has passed away. He was cast into the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the angel Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

snp3.10:6 Then, when the night had passed, the Buddha told the mendicants all that had happened.

snp3.10:7 When he said this, one of the mendicants said to the Buddha, “Sir, how long is the lifespan in the Pink Lotus hell?” “It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” “But sir, is it possible to give a simile?” “It’s possible,” said the Buddha.

snp3.10:8 “Suppose there was a Kosalan load of twenty packs of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan load of twenty packs of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Fragrant Water Lily hell. Twenty lifetimes in the Fragrant Water Lily hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been cast into the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

snp3.10:9 “A person is born with an axe in their mouth. A fool cuts themselves with it when they say bad words.

snp3.10:10 When you praise someone worthy of criticism, or criticize someone worthy of praise, you choose a losing hand with your own mouth: you’ll never find happiness that way.

snp3.10:11 A losing hand at dice is a trivial thing, if all you lose is your money and all you own, even yourself. What’s a really terrible hand is to hate the holy ones.

snp3.10:12 For a hundred thousand times a hundred million, times five hundred and thirty-six times <j>a thousand times ten million years a slanderer of noble ones goes to hell, having aimed bad words and thoughts at them.

snp3.10:13 A liar goes to hell, as does one who denies what they did. Both are equal in the hereafter, those men of base deeds.

snp3.10:14 Whoever wrongs a man who has done no wrong, a pure man who has not a blemish, the evil backfires on the fool, like fine dust thrown upwind.

snp3.10:15 One addicted to the way of greed, abuses others with their speech, faithless, miserly, uncharitable, stingy, addicted to backbiting.

snp3.10:16 Foul-mouthed, divisive, ignoble, a baby-killer, wicked, wrongdoer, worst of men, cursed, base-born— quiet now, for you are bound for hell.

snp3.10:17 You stir up dust, causing harm, when you, sinner, malign the good. Having done many bad deeds, you’ll go to the pit for a long time.

snp3.10:18 For no one’s deeds are ever lost, they return to their owner. In the hereafter that stupid sinner sees suffering in themselves.

snp3.10:19 They approach the place of impalement, with its iron spikes, sharp blades, and iron stakes. Then there is the food, which appropriately, is like a red-hot iron ball.

snp3.10:20 For the speakers speak not sweetly, they don’t hurry there, or find shelter. They lie upon a spread of coals, they enter a blazing mass of fire.

snp3.10:21 Wrapping them in a net, they strike them there with iron hammers. They come to blinding darkness, which spreads about them like a fog.

snp3.10:22 Next they enter a copper pot, a blazing mass of fire. There they roast for a long time, writhing in the masses of fire.

snp3.10:23 Then the sinner roasts there in a mixture of pus and blood. No matter where they settle, everything they touch there hurts them.

snp3.10:24 The sinner roasts in worm-infested water. There’s not even a shore to go to, for all around are the same kind of pots.

snp3.10:25 They enter the Sword-Leaf Forest, so sharp they cut their body to pieces. Having grabbed the tongue with a hook, they stab it, slashing back and forth.

snp3.10:26 Then they approach the impassable Vetaraṇī River, with its sharp blades, its razor blades. Dullards fall into it, the wicked who have done wicked deeds.

snp3.10:27 There dogs all brown and spotted, and raven flocks, and greedy jackals devour them as they wail, while hawks and crows attack them.

snp3.10:28 Hard, alas, is the life here that sinners endure. That’s why for the rest of this life a person ought do their duty without fail.

snp3.10:29 Experts have counted the loads of sesame as compared to the Pink Lotus hell. For there are five times ten thousand times ten million, plus another twelve hundred times ten million years—

snp3.10:30 as painful as life is said to be in hell, that’s how long one must dwell there. That’s why, for those who are pure, well-behaved, <j>full of good qualities, one should always guard one’s speech and mind.”

About Nālaka

snp3.11:1 The seer Asita in his daily meditation saw the bright-clad angels of the host of Thirty and their chief joyfully celebrating, waving streamers in exuberant exaltation.

snp3.11:2 Seeing the angels rejoicing, elated, he paid respects and said this there: “Why is the community of angels <j>in such excellent spirits? Why take up streamers and whirl them about?

snp3.11:3 Even in the war with the rebels, when angels were victorious and rebels defeated, there was no such excitement. What marvel have the celestials seen <j>that they so rejoice?

snp3.11:4 Shouting and singing and playing music, they clap their hands and dance. I ask you, dwellers on Mount Meru’s peak, quickly dispel my doubt, good fellows!”

snp3.11:5 “The being intent on awakening, a peerless gem, has been born in the human realm <j>for the sake of welfare and happiness, in Lumbinī, a village in the Sakyan land. That’s why we’re so happy, in such excellent spirits.

snp3.11:6 He is supreme among all beings, the peak individual, captain of men, supreme among all creatures. He will roll forth the wheel in the grove of the seers, roaring like a mighty lion, lord of beasts.”

snp3.11:7 Hearing this, he swiftly descended and right away approached Suddhodana’s home. Seated there he said this to the Sakyans, “Where is the boy? I too wish to see him!”

snp3.11:8 Then the Sakyans showed their son <j>to the one named Asita— the boy shone like burning gold well-wrought in the forge; dazzling with glory, of peerless beauty.

snp3.11:9 The boy beamed like crested flame, pure as the moon, lord of stars traversing the sky, blazing like the sun free of stormclouds <j>after the rains; seeing him, he was joyful, brimming with happiness.

snp3.11:10 The celestials held up a parasol in the sky, many-ribbed and thousand-circled; and golden-handled chowries waved— but none could see who held <j>the chowries or the parasols.

snp3.11:11 When the matted hair seer named “Dark Splendor” had seen the boy like a gold ingot on a cream rug with a white parasol held over his head, he received him, elated and happy.

snp3.11:12 Having received the Sakyan bull, the seeker, master of marks and hymns, lifted up his voice with confident heart: “He is supreme, the best of men!”

snp3.11:13 But then, remembering he would depart this world, his spirits fell and his tears flowed. Seeing the weeping seer, the Sakyans said, “Surely there will be no threat to the boy?”

snp3.11:14 Seeing the crestfallen Sakyans, the seer said, “I do not forsee harm befall the boy, and there will be no threat to him, not in the least; set your minds at ease.

snp3.11:15 This boy shall reach the highest awakening. As one of perfectly purified vision, <j>compassionate for the welfare of the many, he shall roll forth the wheel of the teaching; his spiritual path will become widespread.

snp3.11:16 But I have not long left in this life, I shall die before then. I will never hear the teaching of the one <j>who bore the unequaled burden. That’s why I’m so upset and distraught—<j>it’s a disaster for me!”

snp3.11:17 Having brought abundant happiness to the Sakyans, the spiritual seeker left the royal compound. He had a nephew; and out of sympathy he encouraged him in the teaching <j>of the one who bore the unequaled burden.

snp3.11:18 “When you hear the voice of another saying <j>‘Buddha’— one who has attained awakening <j>and who reveals the foremost teaching— go there and ask about his breakthrough; lead the spiritual life under that Blessed One.”

snp3.11:19 Now, that Nālaka had a store of accumulated merit; so when instructed by one of such kindly intent, with perfectly purified vision of the future, he waited anticipating the Victor, <j>guarding his senses.

snp3.11:20 When he heard of the Victor rolling forth <j>the excellent wheel he went to him, and seeing the boss seer, he became confident. The time of Asita’s instruction had arrived; so he asked the excellent sage <j>about the highest sagacity. The introductory verses are finished.

snp3.11:21 “I now know that Asita’s words have turned out to be true. I ask you this, Gotama, who has gone beyond all things:

snp3.11:22 For one who has entered the homeless life, seeking food on alms round, when questioned, O sage, please tell me of sagacity, the ultimate state.”

snp3.11:23 “I shall school you in sagacity,” said the Buddha, “so difficult and challenging. Come, I shall tell you all about it. Brace yourself; stay strong!

snp3.11:24 In the village, keep the same attitude no matter if reviled or praised. Guard against ill-tempered thoughts; wander peaceful and humble.

snp3.11:25 Many different things come up, like tongues of fire in a forest. Women try to seduce a sage— let them not seduce you!

snp3.11:26 Refraining from sex, having left behind sensual pleasures high and low, don’t be hostile or attached to living creatures firm or frail.

snp3.11:27 ‘As am I, so are they; as are they, so am I’— Treating others like oneself, neither kill nor incite to kill.

snp3.11:28 Leaving behind desire and greed for what ordinary people are attached to, one whose eye is clear would set out to practice, they’d cross over this abyss.

snp3.11:29 With empty stomach, taking limited food, few in wishes, not greedy; truly hungerless regarding all desires, desireless, one is quenched.

snp3.11:30 Having wandered for alms, they’d take themselves into the forest; and nearing the foot of a tree, the sage would take their seat.

snp3.11:31 That attentive one intent on absorption, would delight within the forest. They’d practice absorption at the foot of a tree, filling themselves with bliss.

snp3.11:32 Then, at the end of the night, they’d take themselves into a village. They’d not welcome being called, nor offerings brought from the village.

snp3.11:33 A sage who has come to a village would not walk hastily among the families. They’d not discuss their search for food, nor would they speak suggestively.

snp3.11:34 ‘I got something, that’s good. I got nothing, that’s fine.’ Unaffected in both cases, they return right to the tree.

snp3.11:35 Wandering with bowl in hand, not dumb, but thought to be dumb, they wouldn’t scorn a tiny gift, nor look down upon the giver.

snp3.11:36 For the practice has many aspects, as revealed by the Ascetic. They do not go to the far shore twice, nor having gone once do they fall away.

snp3.11:37 When a mendicant has no creeping, and has cut the stream of craving, and given up all the various duties, no fever is found in them.

snp3.11:38 I shall school you in sagacity. Practice as if you were licking a razor’s edge. With tongue pressed against the roof of your mouth, be restrained regarding your stomach.

snp3.11:39 Don’t be sluggish in mind, nor think overly much. Be free of putrefaction and unattached, committed to the spiritual life.

snp3.11:40 Train in a lonely seat, attending closely to ascetics; solitude is sagacity, they say. If you welcome solitude, you’ll light up the ten directions.

snp3.11:41 Having heard the words of the attentive, the meditators who’ve given up sensual desires, a follower of mine would develop conscience and faith all the more.

snp3.11:42 Understand this by the way streams move in clefts and crevices: the little creeks flow on resounding, while silent flow the great rivers.

snp3.11:43 What is lacking, resounds; what is full is at peace. The fool is like a half-full pot; the wise like a brimfull lake.

snp3.11:44 When the Ascetic speaks much it is relevant and meaningful: knowing, he teaches the Dhamma; knowing, he speaks much.

snp3.11:45 But one who, knowing, is self-controlled, knowing, does not speak much; that sage is worthy of sagacity, that sage has achieved sagacity.”

Contemplating Pairs

snp3.12:1 So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

snp3.12:2 “Suppose, monks, they questioned you thus: ‘There are skillful teachings that are noble, emancipating, and lead to awakening. What is the real reason for listening to such teachings?’ You should answer: ‘Only so as to truly know the pairs of teachings.’ And what pairs do they speak of?

snp3.12:3 ‘This is suffering; this is the origin of suffering’: this is the first contemplation. ‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

snp3.12:4 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

snp3.12:5 “There are those who don’t understand suffering and suffering’s cause, and where all suffering ceases no residue left behind. And they do not know the path that leads to the stilling of suffering.

snp3.12:6 They lack the heart’s release, as well as the release by wisdom. Unable to make an end, they continue to suffer and grow old.

snp3.12:7 But there are those who understand suffering and suffering’s cause, and where all suffering ceases with no residue left behind. And they understand the path that leads to the stilling of suffering.

snp3.12:8 They’re endowed with the heart’s release, as well as the release by wisdom. Able to make an end, they do not continue to suffer and grow old.”

snp3.12:9 “Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by attachment’: this is one contemplation. ‘When attachment has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:10 “Attachment is the source of suffering in all its countless forms in the world. When an ignorant person builds up attachments, that dullard returns to suffering again and again. So let one who understands <j>not build up attachments, contemplating the inception of suffering and decay.”

snp3.12:11 “Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by ignorance’: this is one contemplation. ‘When ignorance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:12 “Those who journey again and again, wandering astray in worldly life; they go from one error to another, that destination due only to ignorance.

snp3.12:13 For ignorance is the great delusion because of which we have long gone astray. Those beings who have knowledge do not fall into ruin.”

snp3.12:14 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by choices’: this is one contemplation. ‘When choices has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:15 “All the suffering that originates is caused by choices. With the cessation of choices, there is no origination of suffering.

snp3.12:16 Knowing this danger, that suffering is caused by choices; through the stilling of all choices, and the stopping of perceptions, this is the way suffering ends when one has known this as it is.

snp3.12:17 Rightly seeing, knowledge masters, the astute, understanding rightly, having thrown off Māra’s yoke, do not fall into ruin.”

snp3.12:18 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by consciousness’: this is one contemplation. ‘When consciousness has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:19 “All the suffering that originates is caused by consciousness. With the cessation of consciousness, there is no origination of suffering.

snp3.12:20 Knowing this danger, that suffering is caused by consciousness, with the stilling of consciousness a mendicant is hungerless, quenched.”

snp3.12:21 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by contact’: this is one contemplation. ‘When contact has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:22 “Those mired in contact, swept down the stream of lives, practicing the wrong way, are far from the ending of fetters.

snp3.12:23 But those who completely understand contact, who, understanding, delight in peace; by comprehending contact they are hungerless, quenched.”

snp3.12:24 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by feeling’: this is one contemplation. ‘When feeling has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:25 “Whether it’s pleasant or painful, as well as what’s neutral, whatever there is that is felt internally and externally:

snp3.12:26 having known, ‘this is suffering, deceptive, breaking apart’, seeing feelings vanish with every contact, that’s how they understand them. With the ending of feelings, a mendicant is hungerless, quenched.”

snp3.12:27 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by craving’: this is one contemplation. ‘When craving has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:28 “Craving is a person’s partner as they wander on this long journey. They go from one error to another, but don’t escape their wandering.

snp3.12:29 Knowing this danger, that craving is the cause of suffering— rid of craving, free of grasping, a mendicant would wander mindful.”

snp3.12:30 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by grasping’: this is one contemplation. ‘When grasping has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:31 “Grasping is the cause of continued existence; one who exists falls into suffering. Death comes to those who are born— this is the origination of suffering.

snp3.12:32 That’s why with the end of grasping, the astute, understanding rightly, having directly known the end of craving, do not fall into ruin.”

snp3.12:33 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by instigating activity’: this is one contemplation. ‘When instigation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:34 “All the suffering that originates is caused by instigating activity. With the cessation of instigation, there is no origination of suffering.

snp3.12:35 Knowing this danger, that suffering is caused by instigating activity, having given up all instigation, one is freed with respects to instigation.

snp3.12:36 For the mendicant with peaceful mind, who has cut off craving for continued existence, wandering in error is finished; no more sorrow awaits them.”

snp3.12:37 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by sustenance’: this is one contemplation. ‘When sustenance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:38 “All the suffering that originates is caused by sustenance. With the cessation of sustenance, there is no origination of suffering.

snp3.12:39 Knowing this danger, that suffering is caused by sustenance, completely understanding all sustenance, one is independent of all sustenance.

snp3.12:40 Having rightly understood the state of health, through the ending of defilements, one who makes use after appraisal, firm in principle, a knowledge master cannot be reckoned.”

snp3.12:41 “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by perturbation’: this is one contemplation. ‘When perturbation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:42 “All the suffering that originates is caused by perturbation. With the cessation of perturbation, there is no origination of suffering.

snp3.12:43 Knowing this danger, that suffering is caused by perturbation, that’s why, having relinquished perturbation, and stopped making karmic choices, imperturbable, free of grasping, a mendicant would wander mindful.”

snp3.12:44 “‘Could there be another way?’ … And how could there be? ‘For the dependent there is quivering’: this is the first contemplation. ‘For the independent there’s no agitation’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:45 “For the independent there’s no agitation. The dependent, grasping, goes from one error to another, without escaping their wandering.

snp3.12:46 Knowing this danger, the great fear in dependencies, independent, free of grasping, a mendicant would wander mindful.”

snp3.12:47 “‘Could there be another way?’ … And how could there be? ‘Formless states are more peaceful than states of form’: this is the first contemplation. ‘Cessation is more peaceful than formless states’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:48 “There are beings in the realm of luminous form, and others stuck in the formless. Not understanding cessation, they remain in error.

snp3.12:49 But the people who completely understand form, not stuck in the formless, released in cessation— they are conquerors of death.”

snp3.12:50 “‘Could there be another way?’ … And how could there be? ‘What this world—with its angels, devils, and heavenly hosts, this population with its ascetics and brahmins, its angels and humans—focuses on as true, the noble ones have clearly seen with right wisdom to be actually false’: this is the first contemplation. ‘What this world focuses on as false, the noble ones have clearly seen with right wisdom to be actually true’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

snp3.12:51 “See how the world with its angels imagines not-self to be self; habituated to name and form, imagining this is truth.

snp3.12:52 For however they imagine it, it turns out to be something else. And that is what is false in it, for the ephemeral is deceptive by nature.

snp3.12:53 Extinguishment has an undeceptive nature, the noble ones know it as truth. Having comprehended the truth, they are hungerless, quenched.”

snp3.12:54 “Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘What this world—with its angels, devils, and heavenly hosts, this population with its ascetics and brahmins, its angels and humans—focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering’: this is the first contemplation. ‘What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness’: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

snp3.12:55 “Sights, sounds, tastes, smells, touches, and ideas, the lot of them— they’re likable, desirable, and pleasurable as long as you can say that they exist.

snp3.12:56 For all the world with its angels, this is what they deem happiness. And where they cease is deemed as suffering for them.

snp3.12:57 The noble ones have seen as happiness the ceasing of substantial reality. This insight by those who see contradicts the whole world.

snp3.12:58 What others say is happiness the noble ones say is suffering. What others say is suffering the noble ones know as happiness.

snp3.12:59 See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don’t see.

snp3.12:60 But the good are open; like light for those who see. Though close, they do not understand, those fools inexpert in the teaching.

snp3.12:61 They’re mired in desire for continued existence, flowing along the stream of worldly life, mired in Satan’s dominion: this teaching isn’t easy for them to understand.

snp3.12:62 Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled are fully extinguished.”

snp3.12:63 That is what the Buddha said. Satisfied, the monks approved what the Buddha said. And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.