“That these people are good in that they only abuse me and do not beat me.” “But if they beat you?” “Then I shall think they are good in that they only beat me and do not stab me with swords.” “But if with swords?” “Then I shall think: They are good. They leave me my life.” “But if they take your life?” “Then,—They are good to me in that they have lifted a burden from me.” And looking upon his face the World-Honoured said: “Well have you spoken, Purna. Go and deliver, you who have delivered yourself. Comfort, for you are comforted. Guide to the Peace, for you have entered it.” So Purna went in joy. And there was a monk named Yamaka who, considering the teaching, believed that on the dissolution of the body the man who has lost all depravity is annihilated and exists no more. And his fellow monks having in vain urged him to abandon so wicked a heresy called upon Sariputta the Great to teach him better, and by his silence he consented. So when the evening was come, Sariputta the Great rose from deep meditation and drawing near to Yamaka he greeted him with courtesy as one monk should another and sitting down respectfully beside him he questioned him thus: “Is the report true, brother Yamaka, that the wicked heresy of annihilation has sprung up in your mind?” “Even so, brother, do I understand the teaching of the Blessed One.” And Sariputta the Great mused a moment and resumed: “What think you, brother Yamaka;—is his bodily form the saint?” “No indeed, brother.” “Are sensation, perception, predispositions, the saint?” “Certainly not, brother.” “Then can you consider the saint as apart and distinct from form, sensation, perception and predispositions?” “Brother, I cannot.” “And if separately they are not, are they when united the saint?” “Brother, no.” “Then what think you, brother Yamaka? If you cannot prove the very existence of the saint in this world of forms and appearances, is it reasonable for you to say that at death the saint is annihilated and does not exist.” And holding down his head for shame Yamaka answered: “Brother Sariputta, it was through ignorance I held that wicked heresy, but now I have acquired the True Doctrine.” For Sariputta the Great taught as did his Master that the true being is detached from each of these delusive selves of consciousness, sensation, perception, and predispositions, and the saint who has attained has detached himself even in this life from belief that these are himself—his ego. How then should it be that the essential perishes when these dissolve with the dying brain in death? Yet has this wicked heresy been spread, though clear as day must it be made to those who tread the way that it is a lie and no truth. For thus have I heard. After the death of the Perfected One, the King of Kosala, journeying from Savatthi, met with the learned nun Khema, renowned for wisdom, and the King, respectfully saluting her, asked her of the Teaching.