Introduction

During the Buddha's time, there were many wandering ascetics, whose vows and rules of conduct were largely identical to the rules adopted by the Sangha of the Blessed One. A reverence for high morality united the best of them and created fertile ground for discussion and conversation. However, such conversations often amounted to superficial chatter or rhetorical exercises devoid of any spiritual meaning. Therefore, the Buddha was not a frequent guest at such gatherings. He preferred solitude and silence, for which the ascetic Nigrodha reproached him behind his back in a conversation with Sandhana, a lay follower of the Buddha. Nigrodha claimed that the Blessed One was inexperienced in discussions and feared being in an assembly where all his judgments could be overturned like an empty pot. But one day, the Buddha happened to visit a gathering of ascetics in Udumbarika Park, where Nigrodha was staying with many other wandering philosophers.

Conversation between the Buddha and Nigrodha

Nigrodha proposed to the Buddha that they discuss the principles of the Eightfold Path for the cessation of suffering. However, the Buddha responded evasively: "My Dhamma is difficult for those who follow other rules, other teachings. Let us instead discuss the path of asceticism followed by those gathered here. What is it?"

An ascetic walks naked, acts freely from social norms, refuses food offerings under conditions that could confuse his mind, sleeps on an uncomfortable or painful bed, chooses to cling to a single posture or behavior, and eats anywhere from once a day to once every fortnight. And so, Nirodha, such asceticism can taint the mind.

“How can this asceticism that we all follow be able to taint the mind?”

“Nigrodha, when an ascetic becomes complacent and boastful of his acquired powers, this is a stain; when he puts himself above others, despising them, or becomes frivolous, he stains his own mind. The same complacency, contempt for others, or intoxication with success can arise in an ascetic who has received recognition and is generously endowed.
There is also a stain that arises as a result of the ascetic deciding to divide food into pure and impure. Aversion arises in him for food that he considers impure, and for the people who partake of this food. Greed and desire for food that he considers pure also arise in him.
There is a stain of envy towards those people who, leading a worldly life, receive the honor and recognition that the ascetic himself would like to possess. In the same way, he is envious and hostile towards other ascetics.
An ascetic with a tainted mind is indifferent to the instructions of the Awakened Ones, so he can be confused by false teachings and develop all kinds of vices in himself - from stinginess to cruelty.

Nigrodha, when an ascetic avoids these vices, does not put himself above others, does not experience intoxication, does not fall into complacency, envy, hostility, greed, his mind is purified to some extent."

"What would be deeper purification?"

“Deeper purification, Nigrodha, which prevents the mind from falling into the lower realms but rather elevates the mind to the higher realms of existence, consists of four vows: refraining from harming sentient beings, refraining from stealing and appropriating, refraining from lying, and ceasing to engage in the activity of the senses. These four vows allow one to overcome the five obstacles: ill-will, apathy, restlessness, greed, and doubt (for more on the five obstacles, seethe Samannaphala Sutta, Digha Nikaya 2).
Having overcome the five obstacles, the ascetic develops the brahmaviharas—the Immeasurable Feelings: friendliness, joy in associating with virtuous people, compassion, and serene peace (for more on the brahmaviharas, seethe Tevijja Sutta, Digha Nikaya 13).
But even this purification will not be the highest, Nigrodha.”

“What is the highest purification?”

"When an ascetic has purified his mind in the manner described earlier, he recalls his past rebirths and experiences. So, he becomes unattached to his present experience and birth (see Brahmajala Sutta, Digha Nikaya 1). But even this purification will not be completely perfect."

"What is perfect purification?"

"A perfectly purified mind grasps with Divine Vision how beings leave one form and are embodied in another—the Divine Eye clearly sees the consequences of good deeds, the consequences of bad deeds, how good deeds lead to liberation, and how bad deeds lead to rebirth in the lower realms of existence. This perfect view is available to followers of the Noble Path of the cessation of suffering; it is the fruit of the Path."

Upon hearing the Buddha's teachings, Nigrodha became dejected and distressed, weighed down by the guilt of his rash and boastful words, with which he had previously attempted to put himself above the Blessed One. Mustering his courage, he acknowledged his misdeed, and the Buddha accepted his apology. After this, the Buddha compassionately told those present that he teaches his Dhamma to those who acknowledge their errors and desire to purify their minds. Further, the Buddha explained to the ascetics that he does not aim to attract disciples or achieve fame. He urged all ascetics to continue to observe what is good in their teachings and rules, but to abolish and cease those actions dictated by delusion and ignorance. This is why he preaches, to put an end to the evil dhammas that lurk behind the noisy debates that take place in gatherings.

However, the ascetics sat dejected and saddened, for Mara had taken possession of their hearts. Therefore, none of those present took refuge in the Dhamma.

Conclusion

Thanks to the Buddha's explanations, Nigrodha was able to repent his complacency, but the high position he occupied among the ascetics prevented him from becoming a disciple of the Blessed One.

The Buddha's sermon to Nigrodha encompasses an understanding of the law of kamma (karma). However, the Buddha does not preach the Four Truths of the Noble Path, nor the Seven Factors of Awakening (for which see the Mahasatipatthana Sutta, Digha Nikaya 22), nor a description of the jhanas (the four stages of concentration, seethe Samannaphala Sutta, Digha Nikaya 2), nor the Four Stages of Arahantship (stream-entry, final return, non-returner, and arahantship), nor the Teaching on the Dependent Origination of Suffering (see the Mahanidana Sutta, Digha Nikaya 15). Clearly, correct understanding of these Teachings depends on a deep understanding of the law of kamma.