“Here, bhikkhus, an uninstructed ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true persons and is unskilled and undisciplined in their Dhamma, perceives earth as earth;
having perceived earth as earth, he conceives earth, he conceives himself in earth, he conceives himself from earth, he conceives ‘earth is mine,’ he delights in earth.
having perceived water as water, he conceives water, he conceives himself in water, he conceives himself from water, he conceives ‘water is mine,’ he delights in water.
having perceived fire as fire, he conceives fire, he conceives himself in fire, he conceives himself from fire, he conceives ‘fire is mine,’ he delights in fire.
having perceived air as air, he conceives air, he conceives himself in air, he conceives himself from air, he conceives ‘air is mine,’ he delights in air.
having perceived beings as beings, he conceives beings, he conceives himself in beings, he conceives himself from beings, he conceives ‘beings are mine,’ he delights in beings.
Taṁ kissa hetu?
For what reason?
‘Apariññātaṁ tassā’ti vadāmi.
‘Because it is uncomprehended by him,’ I say.
Deve devato sañjānāti;
He perceives devas as devas;
deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati.
having perceived devas as devas, he conceives devas, he conceives himself in devas, he conceives himself from devas, he conceives ‘devas are mine,’ he delights in devas.
having perceived Pajāpati as Pajāpati, he conceives Pajāpati, he conceives himself in Pajāpati, he conceives himself from Pajāpati, he conceives ‘Pajāpati is mine,’ he delights in Pajāpati.
having perceived Brahmā as Brahmā, he conceives Brahmā, he conceives himself in Brahmā, he conceives himself from Brahmā, he conceives ‘Brahmā is mine,’ he delights in Brahmā.
Taṁ kissa hetu?
For what reason?
‘Apariññātaṁ tassā’ti vadāmi.
‘Because it is uncomprehended by him,’ I say.
Ābhassare ābhassarato sañjānāti;
He perceives the devas of Streaming Radiance as devas of Streaming Radiance;
having perceived the devas of Streaming Radiance as devas of Streaming Radiance, he conceives the devas of Streaming Radiance, he conceives himself in the devas of Streaming Radiance, he conceives himself from the devas of Streaming Radiance, he conceives ‘devas of Streaming Radiance are mine,’ he delights in the devas of Streaming Radiance.
Taṁ kissa hetu?
For what reason?
‘Apariññātaṁ tassā’ti vadāmi.
‘Because it is uncomprehended by him,’ I say.
Subhakiṇhe subhakiṇhato sañjānāti;
He perceives the devas of Refulgent Glory as devas of Refulgent Glory;
having perceived the devas of Refulgent Glory as devas of Refulgent Glory, he conceives the devas of Refulgent Glory, he conceives himself in the devas of Refulgent Glory, he conceives himself from the devas of Refulgent Glory, he conceives ‘devas of Refulgent Glory are mine,’ he delights in the devas of Refulgent Glory.
Taṁ kissa hetu?
For what reason?
‘Apariññātaṁ tassā’ti vadāmi.
‘Because it is uncomprehended by him,’ I say.
Vehapphale vehapphalato sañjānāti;
He perceives the devas of Great Fruit as devas of Great Fruit;
having perceived the devas of Great Fruit as devas of Great Fruit, he conceives the devas of Great Fruit, he conceives himself in the devas of Great Fruit, he conceives himself from the devas of Great Fruit, he conceives ‘devas of Great Fruit are mine,’ he delights in the devas of Great Fruit.
having perceived the Overlord as the Overlord, he conceives the Overlord, he conceives himself in the Overlord, he conceives himself from the Overlord, he conceives ‘the Overlord is mine,’ he delights in the Overlord.
Taṁ kissa hetu?
For what reason?
‘Apariññātaṁ tassā’ti vadāmi.
‘Because it is uncomprehended by him,’ I say.
Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti;
He perceives the base of boundless space as the base of boundless space;
having perceived the base of boundless space as the base of boundless space, he conceives the base of boundless space, he conceives himself in the base of boundless space, he conceives himself from the base of boundless space, he conceives ‘the base of boundless space is mine,’ he delights in the base of boundless space.
Taṁ kissa hetu?
For what reason?
‘Apariññātaṁ tassā’ti vadāmi.
‘Because it is uncomprehended by him,’ I say.
Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti;
He perceives the base of boundless consciousness as the base of boundless consciousness;
having perceived the base of boundless consciousness as the base of boundless consciousness, he conceives the base of boundless consciousness, he conceives himself in the base of boundless consciousness, he conceives himself from the base of boundless consciousness, he conceives ‘the base of boundless consciousness is mine,’ he delights in the base of boundless consciousness.
Taṁ kissa hetu?
For what reason?
‘Apariññātaṁ tassā’ti vadāmi.
‘Because it is uncomprehended by him,’ I say.
Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti;
He perceives the base of nothingness as the base of nothingness;
having perceived the base of nothingness as the base of nothingness, he conceives the base of nothingness, he conceives himself in the base of nothingness, he conceives himself from the base of nothingness, he conceives ‘the base of nothingness is mine,’ he delights in the base of nothingness.
having perceived the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception, he conceives the base of neither-perception-nor-non-perception, he conceives himself in the base of neither-perception-nor-non-perception, he conceives himself from the base of neither-perception-nor-non-perception, he conceives ‘the base of neither-perception-nor-non-perception is mine,’ he delights in the base of neither-perception-nor-non-perception.
having perceived the seen as the seen, he conceives the seen, he conceives himself in the seen, he conceives himself from the seen, he conceives ‘the seen is mine,’ he delights in the seen.
having perceived the heard as the heard, he conceives the heard, he conceives himself in the heard, he conceives himself from the heard, he conceives ‘the heard is mine,’ he delights in the heard.
having perceived the sensed as the sensed, he conceives the sensed, he conceives himself in the sensed, he conceives himself from the sensed, he conceives ‘the sensed is mine,’ he delights in the sensed.
having perceived the cognized as the cognized, he conceives the cognized, he conceives himself in the cognized, he conceives himself from the cognized, he conceives ‘the cognized is mine,’ he delights in the cognized.
having perceived unity as unity, he conceives unity, he conceives himself in unity, he conceives himself from unity, he conceives ‘unity is mine,’ he delights in unity.
having perceived diversity as diversity, he conceives diversity, he conceives himself in diversity, he conceives himself from diversity, he conceives ‘diversity is mine,’ he delights in diversity.
having perceived all as all, he conceives all, he conceives himself in all, he conceives himself from all, he conceives ‘all is mine,’ he delights in all.
having perceived Nibbāna as Nibbāna, he conceives Nibbāna, he conceives himself in Nibbāna, he conceives himself from Nibbāna, he conceives ‘Nibbāna is mine,’ he delights in Nibbāna.
The section on the first level of method concerning the ordinary person is finished.
Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti;
Bhikkhus, that bhikkhu also who is a trainee, who has not attained his mind’s ideal, but dwells aspiring for the unsurpassed security from bondage, he too directly knows earth as earth;
having directly known earth as earth, he should not conceive earth, he should not conceive himself in earth, he should not conceive himself from earth, he should not conceive ‘earth is mine,’ he should not delight in earth.
Taṁ kissa hetu?
For what reason?
‘Pariññeyyaṁ tassā’ti vadāmi.
‘Because it is to be fully understood by him,’ I say.
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna;
having directly known Nibbāna as Nibbāna, he should not conceive Nibbāna, he should not conceive himself in Nibbāna, he should not conceive himself from Nibbāna, he should not conceive ‘Nibbāna is mine,’ he should not delight in Nibbāna.
Taṁ kissa hetu?
For what reason?
‘Pariññeyyaṁ tassā’ti vadāmi.
‘Because it is to be fully understood by him,’ I say.
Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.
The section on the second level of method concerning the trainee is finished.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;
Bhikkhus, that bhikkhu also who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, he too directly knows earth as earth;
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth.
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna;
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna.
The section on the third level of method concerning the one whose taints are destroyed is finished.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti;
Bhikkhus, that bhikkhu also who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, he too directly knows earth as earth;
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth.
Taṁ kissa hetu?
For what reason?
Khayā rāgassa, vītarāgattā.
Because of the destruction of lust, because he is free from lust.
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna;
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna.
Taṁ kissa hetu?
For what reason?
Khayā rāgassa, vītarāgattā.
Because of the destruction of lust, because he is free from lust.
The section on the fourth level of method concerning the one whose taints are destroyed is finished.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;
Bhikkhus, that bhikkhu also who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, he too directly knows earth as earth;
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth.
Taṁ kissa hetu?
For what reason?
Khayā dosassa, vītadosattā.
Because of the destruction of hatred, because he is free from hatred.
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna;
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna.
Taṁ kissa hetu?
For what reason?
Khayā dosassa, vītadosattā.
Because of the destruction of hatred, because he is free from hatred.
The section on the fifth level of method concerning the one whose taints are destroyed is finished.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;
Bhikkhus, that bhikkhu also who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, he too directly knows earth as earth;
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth.
Taṁ kissa hetu?
For what reason?
Khayā mohassa, vītamohattā.
Because of the destruction of delusion, because he is free from delusion.
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna;
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna.
Taṁ kissa hetu?
For what reason?
Khayā mohassa, vītamohattā.
Because of the destruction of delusion, because he is free from delusion.
The Tathāgata also, bhikkhus, an Arahant, a Perfectly Enlightened One, directly knows earth as earth;
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth.
Taṁ kissa hetu?
For what reason?
‘Pariññātantaṁ tathāgatassā’ti vadāmi.
‘Because it is fully understood by the Tathāgata,’ I say.
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna;
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna.
Taṁ kissa hetu?
For what reason?
‘Pariññātantaṁ tathāgatassā’ti vadāmi.
‘Because it is fully understood by the Tathāgata,’ I say.
The Tathāgata also, bhikkhus, an Arahant, a Perfectly Enlightened One, directly knows earth as earth;
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth.
Therefore, bhikkhus, I say that ‘the Tathāgata, through the utter destruction, fading away, cessation, giving up, and relinquishing of all cravings, has awakened to unsurpassed perfect enlightenment.’
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna;
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna.
Therefore, bhikkhus, I say that ‘the Tathāgata, through the utter destruction, fading away, cessation, giving up, and relinquishing of all cravings, has awakened to unsurpassed perfect enlightenment.’”
There are, bhikkhus, taints to be abandoned by seeing, there are taints to be abandoned by restraint, there are taints to be abandoned by using, there are taints to be abandoned by enduring, there are taints to be abandoned by avoiding, there are taints to be abandoned by dispelling, there are taints to be abandoned by developing.
1. Dassanāpahātabbaāsava
1. Taints to be Abandoned by Seeing
Katame ca, bhikkhave, āsavā dassanā pahātabbā?
And what, bhikkhus, are the taints to be abandoned by seeing?
Here, bhikkhus, an uninstructed ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true persons and is unskilled and undisciplined in their Dhamma—does not understand states that should be attended to, does not understand states that should not be attended to.
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
He, not understanding states that should be attended to and not understanding states that should not be attended to, attends to states that should not be attended to, and does not attend to states that should be attended to.
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?
And what, bhikkhus, are the states that should not be attended to, which he attends to?
Bhikkhus, those states which, when he attends to them, the unarisen taint of sensual desire arises in him, or the arisen taint of sensual desire increases;
the unarisen taint of existence arises in him, or the arisen taint of existence increases;
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
the unarisen taint of ignorance arises in him, or the arisen taint of ignorance increases—these are the states that should not be attended to, which he attends to.
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?
And what, bhikkhus, are the states that should be attended to, which he does not attend to?
Bhikkhus, those states which, when he attends to them, the unarisen taint of sensual desire does not arise in him, or the arisen taint of sensual desire is abandoned;
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;
the unarisen taint of existence does not arise in him, or the arisen taint of existence is abandoned;
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
the unarisen taint of ignorance does not arise in him, or the arisen taint of ignorance is abandoned—these are the states that should be attended to, which he does not attend to.
Through his attending to states that should not be attended to and his not attending to states that should be attended to, unarisen taints arise and arisen taints increase.
So evaṁ ayoniso manasi karoti:
He attends unwisely thus:
‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ?
‘Did I exist in the past?
Na nu kho ahosiṁ atītamaddhānaṁ?
Did I not exist in the past?
Kiṁ nu kho ahosiṁ atītamaddhānaṁ?
What was I in the past?
Kathaṁ nu kho ahosiṁ atītamaddhānaṁ?
How was I in the past?
Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ?
Having been what, what did I become in the past?
Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ?
Will I exist in the future?
Na nu kho bhavissāmi anāgatamaddhānaṁ?
Will I not exist in the future?
Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ?
What will I be in the future?
Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ?
How will I be in the future?
Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti?
Having been what, what will I become in the future?’
or a view arises for him as true and established: ‘By not-self I perceive self’;
atha vā panassa evaṁ diṭṭhi hoti:
or else a view like this arises for him:
‘yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti so kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.
‘This self of mine which speaks and feels and experiences here and there the result of good and bad kamma is permanent, stable, eternal, not subject to change, and will remain the same for ever and ever.’
This, bhikkhus, is called what has gone to views, a jungle of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views.
Fettered by the fetter of views, bhikkhus, the uninstructed ordinary person is not freed from birth, aging, and death, from sorrows, lamentations, pains, displeasures, and despairs;
But, bhikkhus, an instructed noble-one's-disciple—who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true persons and is skilled and disciplined in their Dhamma—understands states that should be attended to, understands states that should not be attended to.
So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
He, understanding states that should be attended to and understanding states that should not be attended to, does not attend to states that should not be attended to, and attends to states that should be attended to.
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?
And what, bhikkhus, are the states that should not be attended to, which he does not attend to?
the unarisen taint of existence arises, or the arisen taint of existence increases;
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
the unarisen taint of ignorance arises, or the arisen taint of ignorance increases—these are the states that should not be attended to, which he does not attend to.
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?
And what, bhikkhus, are the states that should be attended to, which he attends to?
Bhikkhus, those states which, when one attends to them, the unarisen taint of sensual desire does not arise, or the arisen taint of sensual desire is abandoned;
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati;
the unarisen taint of existence does not arise, or the arisen taint of existence is abandoned;
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
the unarisen taint of ignorance does not arise, or the arisen taint of ignorance is abandoned—these are the states that should be attended to, which he attends to.
Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
Through his not attending to states that should not be attended to and his attending to states that should be attended to, unarisen taints do not arise and arisen taints are abandoned.
He wisely attends: ‘This is suffering’; he wisely attends: ‘This is the origin of suffering’; he wisely attends: ‘This is the cessation of suffering’; he wisely attends: ‘This is the way leading to the cessation of suffering.’
Here, bhikkhus, a bhikkhu, reflecting wisely, dwells restrained with the restraint of the eye-faculty.
Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, if he were to dwell with the eye-faculty unrestrained, taints, vexation, and fever might arise; but when he dwells with the eye-faculty restrained, those taints, vexation, and fever do not arise.
Reflecting wisely, he dwells restrained with the restraint of the ear-faculty …etc… restrained with the restraint of the nose-faculty …etc… restrained with the restraint of the tongue-faculty …etc… restrained with the restraint of the body-faculty …etc… restrained with the restraint of the mind-faculty.
Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, if he were to dwell with the mind-faculty unrestrained, taints, vexation, and fever might arise; but when he dwells with the mind-faculty restrained, those taints, vexation, and fever do not arise.
Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, if one were to dwell without restraint, taints, vexation, and fever might arise; but when one dwells with restraint, those taints, vexation, and fever do not arise.
Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā.
These, bhikkhus, are called the taints to be abandoned by restraint.
3. Paṭisevanāpahātabbaāsava
3. Taints to be Abandoned by Using
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?
And what, bhikkhus, are the taints to be abandoned by using?
‘Only for protection from cold, for protection from heat, for protection from the touch of gadflies, mosquitoes, wind, sun, and serpents, and only for the purpose of covering the private parts.’
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati:
Reflecting wisely, he uses almsfood:
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.
‘Neither for amusement, nor for intoxication, nor for smartening, nor for embellishment, but only for the maintenance and continuance of this body, for allaying hunger, for assisting the holy life, thinking: “Thus I will terminate old feelings and not arouse new feelings, and I will be healthy and blameless and live in comfort.”’
‘Only for protection from cold, for protection from heat, for protection from the touch of gadflies, mosquitoes, wind, sun, and serpents, only for dispelling the dangers of the seasons and for the purpose of enjoying seclusion.’
‘Only for protection from arisen painful feelings that are afflicting, and for the sake of utmost freedom from disease.’
Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, if he did not use these, taints, vexation, and fever might arise; but when he uses them, those taints, vexation, and fever do not arise.
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
These, bhikkhus, are called the taints to be abandoned by using.
4. Adhivāsanāpahātabbaāsava
4. Taints to be Abandoned by Enduring
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?
And what, bhikkhus, are the taints to be abandoned by enduring?
He is one who endures the touch of gadflies, mosquitoes, wind, sun, and serpents; ill-spoken, unwelcome words; arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, unpleasant, and life-threatening.
Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, if he did not endure these, taints, vexation, and fever might arise; but when he endures them, those taints, vexation, and fever do not arise.
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
These, bhikkhus, are called the taints to be abandoned by enduring.
5. Parivajjanāpahātabbaāsava
5. Taints to be Abandoned by Avoiding
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?
And what, bhikkhus, are the taints to be abandoned by avoiding?
Here, bhikkhus, a bhikkhu, reflecting wisely, avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog, a snake, a stump, a thorny place, a precipice, a cliff, a cesspool, a sewer.
Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
Reflecting wisely, he avoids such an unsuitable seat, such an unsuitable resort, and such evil friends as wise companions in the holy life would deem him to be in suspect places for.
Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, if he did not avoid these, taints, vexation, and fever might arise; but when he avoids them, those taints, vexation, and fever do not arise.
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
These, bhikkhus, are called the taints to be abandoned by avoiding.
6. Vinodanāpahātabbaāsava
6. Taints to be Abandoned by Dispelling
Katame ca, bhikkhave, āsavā vinodanā pahātabbā?
And what, bhikkhus, are the taints to be abandoned by dispelling?
Here, bhikkhus, a bhikkhu, reflecting wisely, does not tolerate an arisen thought of sensual desire, but abandons it, dispels it, makes an end of it, annihilates it; he does not tolerate an arisen thought of ill will …etc… an arisen thought of cruelty …etc… he does not tolerate arisen evil, unwholesome states, but abandons them, dispels them, makes an end of them, annihilates them.
Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, if he did not dispel these, taints, vexation, and fever might arise; but when he dispels them, those taints, vexation, and fever do not arise.
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
These, bhikkhus, are called the taints to be abandoned by dispelling.
7. Bhāvanāpahātabbaāsava
7. Taints to be Abandoned by Developing
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?
And what, bhikkhus, are the taints to be abandoned by developing?
Here, bhikkhus, a bhikkhu, reflecting wisely, develops the enlightenment factor of mindfulness, which is based on seclusion, dispassion, and cessation, maturing in release;
reflecting wisely, he develops the enlightenment factor of investigation of states …etc… he develops the enlightenment factor of energy … he develops the enlightenment factor of rapture … he develops the enlightenment factor of tranquility … he develops the enlightenment factor of concentration … he develops the enlightenment factor of equanimity, which is based on seclusion, dispassion, and cessation, maturing in release.
Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.
For, bhikkhus, if he did not develop these, taints, vexation, and fever might arise; but when he develops them, those taints, vexation, and fever do not arise.
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
These, bhikkhus, are called the taints to be abandoned by developing.
Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṁvarā pahātabbā te saṁvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti;
When, bhikkhus, for a bhikkhu, those taints that should be abandoned by seeing have been abandoned by seeing, those taints that should be abandoned by restraint have been abandoned by restraint, those taints that should be abandoned by using have been abandoned by using, those taints that should be abandoned by enduring have been abandoned by enduring, those taints that should be abandoned by avoiding have been abandoned by avoiding, those taints that should be abandoned by dispelling have been abandoned by dispelling, and those taints that should be abandoned by developing have been abandoned by developing;
‘a bhikkhu who dwells restrained with the restraint of all taints; he has cut off craving, thrown off the fetter, and by completely understanding conceit, has made an end of suffering.’”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Pleased, those bhikkhus delighted in the Blessed One’s words.
Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.
The Discourse on All the Taints, the second, is finished.
end of section [2 - Sabbāsavasutta]❧
3 – Dhammadāyādasutta
mn3
MN 3
Majjhima Nikāya 3
The Middle Length Discourses 3
Dhammadāyādasutta
The Discourse on Heirs in Dhamma
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied to the Blessed One.
Suppose, bhikkhus, I had eaten, had my fill, was satisfied, content, and had had enough, and there was some leftover almsfood that was to be discarded.
siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
Then two bhikkhus might arrive, overcome by hunger and weakness.
Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā.
I might say to them:
Tyāhaṁ evaṁ vadeyyaṁ:
‘Bhikkhus, I have eaten, had my fill, am satisfied, content, and have had enough;
Suppose, eating this almsfood, I were to dispel this hunger and weakness and spend this day and night thus.’
So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya.
He, eating that almsfood, having dispelled that hunger and weakness, might spend that day and night thus.
Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca.
Although, bhikkhus, that bhikkhu, by eating that almsfood and dispelling that hunger and weakness, might spend that day and night thus, yet the first bhikkhu is more to be revered and praised by me.
Because that, bhikkhus, will lead that bhikkhu for a long time to fewness of wishes, to contentment, to effacement, to easy supportability, to arousal of energy.
Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things.
Atthi me tumhesu anukampā:
I have compassion for you:
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti.
‘How might my disciples be heirs in Dhamma, not heirs in material things?’”
Idamavoca bhagavā.
This is what the Blessed One said.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
Having said this, the Sublime One rose from his seat and entered his dwelling.
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:
Then, not long after the Blessed One had departed, the Venerable Sāriputta addressed the bhikkhus:
“āvuso bhikkhave”ti.
“Friends, bhikkhus.”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Friend,” those bhikkhus replied to the Venerable Sāriputta.
Āyasmā sāriputto etadavoca:
The Venerable Sāriputta said this:
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti?
“To what extent, friends, do disciples not follow the Teacher in seclusion when he is dwelling in seclusion, and to what extent do disciples follow the Teacher in seclusion when he is dwelling in seclusion?”
“Then listen, friends, and attend closely; I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Yes, friend,” those bhikkhus replied to the Venerable Sāriputta.
Āyasmā sāriputto etadavoca:
The Venerable Sāriputta said this:
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti?
“To what extent, friends, do disciples not follow the Teacher in seclusion when he is dwelling in seclusion?
Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, yesañca dhammānaṁ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā.
Here, friends, when the Teacher is dwelling in seclusion, disciples do not follow in seclusion; those things which the Teacher says should be abandoned, those things they do not abandon; they are given to abundance, are lax, are foremost in backsliding, and have thrown off the yoke in seclusion.
‘They are given to abundance, are lax, are foremost in backsliding, and have thrown off the yoke in seclusion’—on this third count elder bhikkhus are blameworthy.
‘They are given to abundance, are lax, are foremost in backsliding, and have thrown off the yoke in seclusion’—on this third count new bhikkhus are blameworthy.
To this extent, friends, disciples do not follow the Teacher in seclusion when he is dwelling in seclusion.
Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti?
And to what extent, friends, do disciples follow the Teacher in seclusion when he is dwelling in seclusion?
Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti—yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti;
Here, friends, when the Teacher is dwelling in seclusion, disciples follow in seclusion—those things which the Teacher says should be abandoned, those things they abandon;
na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā.
they are not given to abundance, are not lax, have thrown off the yoke in backsliding, and are foremost in seclusion.
‘When the Teacher is dwelling in seclusion, disciples follow in seclusion’—on this first count elder bhikkhus are praiseworthy.
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti.
‘Those things which the Teacher says should be abandoned, those things they abandon’—on this second count elder bhikkhus are praiseworthy.
‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—iminā tatiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti.
‘They are not given to abundance, are not lax, have thrown off the yoke in backsliding, and are foremost in seclusion’—on this third count elder bhikkhus are praiseworthy.
‘When the Teacher is dwelling in seclusion, disciples follow in seclusion’—on this first count new bhikkhus are praiseworthy.
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—iminā dutiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti.
‘Those things which the Teacher says should be abandoned, those things they abandon’—on this second count new bhikkhus are praiseworthy.
‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—iminā tatiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti.
‘They are not given to abundance, are not lax, have thrown off the yoke in backsliding, and are foremost in seclusion’—on this third count new bhikkhus are praiseworthy.
To this extent, friends, disciples follow the Teacher in seclusion when he is dwelling in seclusion.
Tatrāvuso, lobho ca pāpako doso ca pāpako.
Therein, friends, greed is evil and hatred is evil.
Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
For the abandoning of greed and for the abandoning of hatred, there is the Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
And what, friends, is that Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna?
It is this Noble Eightfold Path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
This, friends, is that Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
Tatrāvuso, kodho ca pāpako upanāho ca pāpako …pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṁ, māyā ca pāpikā sāṭheyyañca pāpakaṁ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako.
Therein, friends, anger is evil and enmity is evil …etc… denigration is evil and contempt is evil, envy is evil and stinginess is evil, deceit is evil and fraud is evil, obstinacy is evil and presumption is evil, conceit is evil and arrogance is evil, intoxication is evil and heedlessness is evil.
Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
For the abandoning of intoxication and for the abandoning of heedlessness, there is the Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
And what, friends, is that Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna?
It is this Noble Eightfold Path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Those clansmen, Master Gotama, who have gone forth from the household life into homelessness out of faith, with Master Gotama as their aim—Master Gotama is their leader, Master Gotama is their great benefactor, Master Gotama is their admonisher;
bhoto ca pana gotamassa sā janatā diṭṭhānugatiṁ āpajjatī”ti.
and that populace follows the views of Master Gotama.”
Those clansmen, brahmin, who have gone forth from the household life into homelessness out of faith, with me as their aim—I am their leader, I am their great benefactor, I am their admonisher;
mama ca pana sā janatā diṭṭhānugatiṁ āpajjatī”ti.
and that populace follows my views.”
“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti.
“Master Gotama, remote forest and woodland hermitages are hard to endure; seclusion is hard to practice; it is hard to delight in solitude. The jungles, I think, steal away the mind of a bhikkhu who has not gained concentration.”
Remote forest and woodland hermitages are hard to endure, brahmin; seclusion is hard to practice; it is hard to delight in solitude.
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.
The jungles, I think, steal away the mind of a bhikkhu who has not gained concentration.
Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
For me too, brahmin, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me:
‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti.
‘Remote forest and woodland hermitages are hard to endure; seclusion is hard to practice; it is hard to delight in solitude. The jungles, I think, steal away the mind of a bhikkhu who has not gained concentration.’
Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, it occurred to me:
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages with impure bodily conduct, it is because of the defect of their impure bodily conduct that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages with impure bodily conduct;
parisuddhakāyakammantohamasmi.
I am of pure bodily conduct.
Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages with pure bodily conduct, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages with impure verbal conduct …etc… with impure mental conduct …etc… with impure livelihood, it is because of the defect of their impure livelihood that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages with impure livelihood;
parisuddhājīvohamasmi.
I am of pure livelihood.
Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages with pure livelihood, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are covetous and have strong lust for sensual pleasures, it is because of the defect of their covetousness and strong lust for sensual pleasures that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages being covetous and having strong lust for sensual pleasures;
anabhijjhālūhamasmi.
I am without covetousness.
Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages without covetousness, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages with a mind of ill will and corrupt thoughts and intentions, it is because of the defect of their mind of ill will and corrupt thoughts and intentions that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages with a mind of ill will and corrupt thoughts and intentions;
mettacittohamasmi.
I have a mind of loving-kindness.
Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages with a mind of loving-kindness, I am one.’
Seeing in myself this mind of loving-kindness, brahmin, I found great solace for dwelling in the forest.
Tassa mayhaṁ, brāhmaṇa, etadahosi:
Then, brahmin, it occurred to me:
‘ye kho keci samaṇā vā brāhmaṇā vā thinamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thinamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti.
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages overcome by sloth and torpor, it is because of the defect of being overcome by sloth and torpor that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages overcome by sloth and torpor;
vigatathinamiddhohamasmi.
I am free from sloth and torpor.
Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages free from sloth and torpor, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are restless and have unpacified minds, it is because of the defect of their restless and unpacified minds that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages being restless and having an unpacified mind;
vūpasantacittohamasmi.
my mind is pacified.
Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages with pacified minds, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are doubtful and perplexed, it is because of the defect of their doubt and perplexity that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages being doubtful and perplexed;
tiṇṇavicikicchohamasmi.
I have overcome perplexity.
Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages having overcome perplexity, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who praise themselves and disparage others, it is because of the defect of praising themselves and disparaging others that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ attukkaṁsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages praising myself and disparaging others;
anattukkaṁsako aparavambhīhamasmi.
I am one who does not praise myself and does not disparage others.
Ye hi vo ariyā anattukkaṁsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages not praising themselves and not disparaging others, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are prone to fright and terror, it is because of the defect of being prone to fright and terror that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages being prone to fright and terror;
vigatalomahaṁsohamasmi.
I have overcome hair-raising fear.
Ye hi vo ariyā vigatalomahaṁsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages having overcome hair-raising fear, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages desiring gain, honor, and fame, it is because of the defect of desiring gain, honor, and fame that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ lābhasakkārasilokaṁ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages desiring gain, honor, and fame;
appicchohamasmi.
I am of few wishes.
Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages being of few wishes, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are lazy and of low energy, it is because of the defect of laziness and low energy that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages being lazy and of low energy;
āraddhavīriyohamasmi.
my energy is aroused.
Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages with aroused energy, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are unmindful and not clearly comprehending, it is because of the defect of unmindfulness and lack of clear comprehension that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages being unmindful and not clearly comprehending;
upaṭṭhitassatihamasmi.
my mindfulness is established.
Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages with established mindfulness, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are unconcentrated and have distracted minds, it is because of the defect of being unconcentrated and having distracted minds that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages being unconcentrated and having a distracted mind;
samādhisampannohamasmi.
I am accomplished in concentration.
Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages accomplished in concentration, I am one.’
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are dull-witted and drivelling, it is because of the defect of being dull-witted and drivelling that those good ascetics and brahmins invite unwholesome fear and dread.
Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;
But I do not resort to remote forest and woodland hermitages being dull-witted and drivelling;
paññāsampannohamasmi.
I am accomplished in wisdom.
Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti.
Of those noble ones who resort to remote forest and woodland hermitages accomplished in wisdom, I am one.’
‘Suppose, on those nights that are recognized and designated—the fourteenth, fifteenth, and eighth of the lunar fortnight—I were to dwell in such awe-inspiring, hair-raising abodes as shrine-groves, woodland-shrines, and tree-shrines. Perhaps I might see that fear and dread.’
So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā—cātuddasī pañcadasī aṭṭhamī ca pakkhassa—tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu viharāmi.
So, brahmin, on a later occasion, on those nights that are recognized and designated—the fourteenth, fifteenth, and eighth of the lunar fortnight—I dwelt in such awe-inspiring, hair-raising abodes as shrine-groves, woodland-shrines, and tree-shrines.
‘A being not subject to delusion has arisen in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans,’ it is precisely of me that, speaking rightly, one would say:
‘A being not subject to delusion has arisen in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.’
My energy, brahmin, was aroused and unremitting, my mindfulness was established and unconfused, my body was tranquil and undisturbed, my mind was concentrated and one-pointed.
Then I, brahmin, secluded from sensual pleasures, secluded from unwholesome states, entered and abided in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
With the stilling of thought and examination, by gaining internal confidence and unification of mind, I entered and abided in the second jhāna, which is without thought and examination, born of concentration, with rapture and happiness.
Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno sukhañca kāyena paṭisaṁvedesiṁ;
With the fading away of rapture, I abided in equanimity, mindful and clearly comprehending, and experienced happiness with the body;
yaṁ taṁ ariyā ācikkhanti:
I entered and abided in the third jhāna, of which the noble ones declare:
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, I entered and abided in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of recollection of past lives.
I recollected my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion:
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ;
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I was reborn elsewhere;
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I was reborn here.’
This, brahmin, was the first true knowledge attained by me in the first watch of the night; ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose, as happens for one who dwells diligent, ardent, and resolute.
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma:
‘These good beings, indeed, endowed with bad bodily conduct, bad verbal conduct, bad mental conduct, revilers of noble ones, of wrong view, undertaking actions according to wrong view;
te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
they, with the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, a downfall, in hell.
Or these good beings, endowed with good bodily conduct, good verbal conduct, good mental conduct, not revilers of noble ones, of right view, undertaking actions according to right view;
te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti.
they, with the breakup of the body, after death, have been reborn in a good destination, a heavenly world.’
Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma.
This, brahmin, was the second true knowledge attained by me in the middle watch of the night; ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose, as happens for one who dwells diligent, ardent, and resolute.
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the destruction of the taints.
I directly knew as it really is: ‘This is suffering’; I directly knew as it really is: ‘This is the origin of suffering’; I directly knew as it really is: ‘This is the cessation of suffering’; I directly knew as it really is: ‘This is the way leading to the cessation of suffering.’
I directly knew as it really is: ‘These are taints’; I directly knew as it really is: ‘This is the origin of taints’; I directly knew as it really is: ‘This is the cessation of taints’; I directly knew as it really is: ‘This is the way leading to the cessation of taints.’
Knowing thus, seeing thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of existence, my mind was liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was liberated, there was the knowledge: ‘It is liberated.’
This, brahmin, was the third true knowledge attained by me in the last watch of the night; ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose, as happens for one who dwells diligent, ardent, and resolute.
‘Perhaps even today the ascetic Gotama is not free from lust, not free from hatred, not free from delusion, and that is why he resorts to remote forest and woodland hermitages.’
Na kho panetaṁ, brāhmaṇa, evaṁ daṭṭhabbaṁ.
But it should not be seen like that, brahmin.
Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno”ti.
It is two reasons, brahmin, that I see for resorting to remote forest and woodland hermitages—seeing a pleasant abiding for myself in the here and now, and having compassion for future generations.”
Just as if, Master Gotama, one were to set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with good sight could see forms;
Therein, friends, that person who, while blemished, does not understand as it really is: ‘There is an internal blemish in me,’ this one, of these two persons who are blemished, is declared to be the inferior person.
Therein, friends, that person who, while blemished, understands as it really is: ‘There is an internal blemish in me,’ this one, of these two persons who are blemished, is declared to be the superior person.
Therein, friends, that person who, while unblemished, does not understand as it really is: ‘There is no internal blemish in me,’ this one, of these two persons who are unblemished, is declared to be the inferior person.
Therein, friends, that person who, while unblemished, understands as it really is: ‘There is no internal blemish in me,’ this one, of these two persons who are unblemished, is declared to be the superior person.”
When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta:
“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati?
“Friend Sāriputta, what is the cause, what is the reason why, of these two persons who are blemished, one is declared to be the inferior person and one the superior person?
Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?
And what, friend Sāriputta, is the cause, what is the reason why, of these two persons who are unblemished, one is declared to be the inferior person and one the superior person?”
“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;
“Therein, friend, regarding that person who, while blemished, does not understand as it really is: ‘There is an internal blemish in me,’ it is to be expected of him that he will not generate desire, will not make an effort, will not arouse energy for the abandoning of that blemish;
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
he, with lust, with hatred, with delusion, blemished, with a defiled mind, will die.
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.
Suppose, friend, a bronze bowl were brought from a shop or a smithy, covered with rust and grime.
Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ.
Its owners would neither use it nor clean it, but would discard it in a dusty place.
Would not that bronze bowl, friend, on a later occasion, become even more defiled and stained with grime?”
“Evamāvuso”ti.
“Yes, friend.”
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;
“Even so, friend, regarding that person who, while blemished, does not understand as it really is: ‘There is an internal blemish in me,’ it is to be expected of him that he will not generate desire, will not make an effort, will not arouse energy for the abandoning of that blemish;
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
he, with lust, with hatred, with delusion, blemished, with a defiled mind, will die.
Therein, friend, regarding that person who, while blemished, understands as it really is: ‘There is an internal blemish in me,’ it is to be expected of him that he will generate desire, will make an effort, will arouse energy for the abandoning of that blemish;
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
he, without lust, without hatred, without delusion, unblemished, with an undefiled mind, will die.
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.
Suppose, friend, a bronze bowl were brought from a shop or a smithy, covered with rust and grime.
Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ.
Its owners would both use it and clean it, and would not discard it in a dusty place.
“Even so, friend, regarding that person who, while blemished, understands as it really is: ‘There is an internal blemish in me,’ it is to be expected of him that he will generate desire, will make an effort, will arouse energy for the abandoning of that blemish;
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
he, without lust, without hatred, without delusion, unblemished, with an undefiled mind, will die.
Therein, friend, regarding that person who, while unblemished, does not understand as it really is: ‘There is no internal blemish in me,’ it is to be expected of him that he will attend to the sign of beauty, and by his attending to the sign of beauty, lust will assail his mind;
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
he, with lust, with hatred, with delusion, blemished, with a defiled mind, will die.
“Even so, friend, regarding that person who, while unblemished, does not understand as it really is: ‘There is no internal blemish in me,’ it is to be expected of him that he will attend to the sign of beauty, and by his attending to the sign of beauty, lust will assail his mind;
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
he, with lust, with hatred, with delusion, blemished, with a defiled mind, will die.
Therein, friend, regarding that person who, while unblemished, understands as it really is: ‘There is no internal blemish in me,’ it is to be expected of him that he will not attend to the sign of beauty, and by his not attending to the sign of beauty, lust will not assail his mind;
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
he, without lust, without hatred, without delusion, unblemished, with an undefiled mind, will die.
“Even so, friend, regarding that person who, while unblemished, understands as it really is: ‘There is no internal blemish in me,’ it is to be expected of him that he will not attend to the sign of beauty, and by his not attending to the sign of beauty, lust will not assail his mind;
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
he, without lust, without hatred, without delusion, unblemished, with an undefiled mind, will die.
This, friend Moggallāna, is the cause, this is the reason why, of these two persons who are blemished, one is declared to be the inferior person and one the superior person.
And this, friend Moggallāna, is the cause, this is the reason why, of these two persons who are unblemished, one is declared to be the inferior person and one the superior person.”
“Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati.
“Friend, it is said, ‘a blemish, a blemish.’
Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti?
Of what, friend, is this a designation, namely, ‘a blemish’?”
‘Oh, may the Teacher, having questioned me again and again, teach the Dhamma to the bhikkhus; may the Teacher not, having questioned another bhikkhu again and again, teach the Dhamma to the bhikkhus.’
It is possible, friend, that the Teacher, having questioned another bhikkhu again and again, might teach the Dhamma to the bhikkhus, and not, having questioned that bhikkhu again and again, teach the Dhamma to the bhikkhus.
‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti—iti so kupito hoti appatīto.
Thinking: ‘The Teacher, having questioned another bhikkhu again and again, teaches the Dhamma to the bhikkhus; he does not, having questioned me again and again, teach the Dhamma to the bhikkhus’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
‘Oh, may the bhikkhus, having placed me at their head, enter the village for alms; may the bhikkhus not, having placed another bhikkhu at their head, enter the village for alms.’
It is possible, friend, that the bhikkhus, having placed another bhikkhu at their head, might enter the village for alms, and not, having placed that bhikkhu at their head, enter the village for alms.
‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti—iti so kupito hoti appatīto.
Thinking: ‘The bhikkhus, having placed another bhikkhu at their head, enter the village for alms; they do not, having placed me at their head, enter the village for alms’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
‘Oh, may I alone receive the chief seat, the chief water, the chief almsfood in the refectory; may no other bhikkhu receive the chief seat, the chief water, the chief almsfood in the refectory.’
Thinking: ‘Another bhikkhu receives the chief seat, the chief water, the chief almsfood in the refectory; I do not receive the chief seat, the chief water, the chief almsfood in the refectory’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
Thinking: ‘Another bhikkhu, having eaten in the refectory, gives the blessing; I do not, having eaten in the refectory, give the blessing’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
‘Oh, may I alone teach the Dhamma to the bhikkhus who have come to the monastery; may no other bhikkhu teach the Dhamma to the bhikkhus who have come to the monastery.’
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya.
It is possible, friend, that another bhikkhu might teach the Dhamma to the bhikkhus who have come to the monastery, and not that bhikkhu.
Thinking: ‘Another bhikkhu teaches the Dhamma to the bhikkhus who have come to the monastery; I do not teach the Dhamma to the bhikkhus who have come to the monastery’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
‘Oh, may I alone teach the Dhamma to the bhikkhunīs who have come to the monastery …etc… to the male lay followers …etc… to the female lay followers who have come to the monastery; may no other bhikkhu teach the Dhamma to the female lay followers who have come to the monastery.’
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya.
It is possible, friend, that another bhikkhu might teach the Dhamma to the female lay followers who have come to the monastery, and not that bhikkhu.
Thinking: ‘Another bhikkhu teaches the Dhamma to the female lay followers who have come to the monastery; I do not teach the Dhamma to the female lay followers who have come to the monastery’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
It is possible, friend, that the bhikkhus might honor, respect, esteem, and worship another bhikkhu, and not that bhikkhu.
‘Aññaṁ bhikkhuṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjenti, na maṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjentī’ti—iti so kupito hoti appatīto.
Thinking: ‘The bhikkhus honor, respect, esteem, and worship another bhikkhu; they do not honor, respect, esteem, and worship me’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
‘Oh, may the bhikkhunīs …etc… the male lay followers …etc… the female lay followers honor, respect, esteem, and worship me alone; may the female lay followers not honor, respect, esteem, and worship another bhikkhu.’
It is possible, friend, that the female lay followers might honor, respect, esteem, and worship another bhikkhu, and not that bhikkhu.
‘Aññaṁ bhikkhuṁ upāsikā sakkaronti garuṁ karonti mānenti pūjenti, na maṁ upāsikā sakkaronti garuṁ karonti mānenti pūjentī’ti—iti so kupito hoti appatīto.
Thinking: ‘The female lay followers honor, respect, esteem, and worship another bhikkhu; they do not honor, respect, esteem, and worship me’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
‘Oh, may I alone be an obtainer of fine almsfood …etc… of fine lodgings …etc… of fine medicinal requisites for the sick; may no other bhikkhu be an obtainer of fine medicinal requisites for the sick.’
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na so bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ.
It is possible, friend, that another bhikkhu might be an obtainer of fine medicinal requisites for the sick, and not that bhikkhu.
Thinking: ‘Another bhikkhu is an obtainer of fine medicinal requisites for the sick; I am not an obtainer of fine medicinal requisites for the sick’—thus he is angry and displeased.
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
Both the anger, friend, and the displeasure—both these are a blemish.
This, friend, is a designation for these evil, unwholesome wishes that move in their sphere, namely, ‘a blemish.’
Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti.
If, for any bhikkhu, friend, these evil, unwholesome wishes that move in their sphere are seen and heard to be unabandoned, then even though he may be a forest dweller, one who resorts to remote lodgings, an almsfood collector, one who goes on unbroken alms rounds, a wearer of refuse-rag robes, a wearer of coarse robes, yet his companions in the holy life do not honor him, do not respect him, do not esteem him, do not worship him.
Taṁ kissa hetu?
For what reason?
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
Because those evil, unwholesome wishes that move in their sphere are seen and heard to be unabandoned in that venerable one.
Its owners, having filled it with the carcass of a snake or the carcass of a dog or the carcass of a human, and having covered it with another bronze bowl, were to carry it into the marketplace.
Tamenaṁ jano disvā evaṁ vadeyya:
People, seeing it, might say:
‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti?
‘Sir, what is this being carried along that looks like something choice?’
Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya.
He, lifting it up and uncovering it, might look inside.
Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya;
At the mere sight of it, displeasure would arise, revulsion would arise, disgust would arise;
jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ.
even for the hungry there would be no desire to eat, how much more so for the sated.
Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti.
Even so, friend, if, for any bhikkhu, these evil, unwholesome wishes that move in their sphere are seen and heard to be unabandoned, then even though he may be a forest dweller, one who resorts to remote lodgings, an almsfood collector, one who goes on unbroken alms rounds, a wearer of refuse-rag robes, a wearer of coarse robes, yet his companions in the holy life do not honor him, do not respect him, do not esteem him, do not worship him.
Taṁ kissa hetu?
For what reason?
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
Because those evil, unwholesome wishes that move in their sphere are seen and heard to be unabandoned in that venerable one.
Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti.
If, for any bhikkhu, friend, these evil, unwholesome wishes that move in their sphere are seen and heard to be abandoned, then even though he may be a village-dweller, one who accepts invitations, a wearer of householders’ robes, yet his companions in the holy life honor him, respect him, esteem him, and worship him.
Taṁ kissa hetu?
For what reason?
Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca.
Because those evil, unwholesome wishes that move in their sphere are seen and heard to be abandoned in that venerable one.
Its owners, having filled it with rice from fine Sāli grains, with various curries and various sauces, and having covered it with another bronze bowl, were to carry it into the marketplace.
Tamenaṁ jano disvā evaṁ vadeyya:
People, seeing it, might say:
‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti?
‘Sir, what is this being carried along that looks like something choice?’
Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya.
He, lifting it up and uncovering it, might look inside.
Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya;
At the mere sight of it, pleasure would arise, non-revulsion would arise, non-disgust would arise;
even for the sated there would be a desire to eat, how much more so for the hungry.
Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti.
Even so, friend, if, for any bhikkhu, these evil, unwholesome wishes that move in their sphere are seen and heard to be abandoned, then even though he may be a village-dweller, one who accepts invitations, a wearer of householders’ robes, yet his companions in the holy life honor him, respect him, esteem him, and worship him.
Taṁ kissa hetu?
For what reason?
Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.
Because those evil, unwholesome wishes that move in their sphere are seen and heard to be abandoned in that venerable one.”
‘Oh, if only this Samīti, the cartwright’s son, would plane away this crookedness, this warp, this flaw from this felloe, then this felloe, free from crookedness, free from warp, free from flaw, would be pure, established in its essence!’
And just as, friend, the thought arose in the mind of Paṇḍuputta the Ājīvaka, the former cartwright’s son, even so did Samīti, the cartwright’s son, plane away that crookedness, that warp, that flaw from that felloe.
Even so, friend, those persons who are faithless, who have gone forth from the household life into homelessness for the sake of a livelihood, not out of faith, who are fraudulent, deceitful, treacherous, arrogant, haughty, fickle, garrulous, of scattered speech, with unguarded sense doors, immoderate in eating, not devoted to wakefulness, indifferent to the ascetic’s state, not having keen respect for the training, given to abundance, lax, foremost in backsliding, having thrown off the yoke in seclusion, lazy, of low energy, unmindful, not clearly comprehending, unconcentrated, with distracted minds, dull-witted, drivelling—for them, the Venerable Sāriputta, by this Dhamma exposition, planes away, I think, as if knowing their very hearts.
But those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not arrogant, not haughty, not fickle, not garrulous, not of scattered speech, with guarded sense doors, moderate in eating, devoted to wakefulness, concerned for the ascetic’s state, having keen respect for the training, not given to abundance, not lax, having thrown off the yoke in backsliding, foremost in seclusion, with aroused energy, resolute, with established mindfulness, clearly comprehending, concentrated, with one-pointed minds, wise, not drivelling—they, having heard this Dhamma exposition of the Venerable Sāriputta, drink it in, I think, devour it, I think, with speech and mind, thinking:
Suppose, friend, a young woman or man, fond of adornment, having washed their head, were to obtain a garland of blue lotuses or jasmine or Alexandrian laurel, and taking it with both hands, were to place it on the top of their head;
even so, friend, those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not arrogant, not haughty, not fickle, not garrulous, not of scattered speech, with guarded sense doors, moderate in eating, devoted to wakefulness, concerned for the ascetic’s state, having keen respect for the training, not given to abundance, not lax, having thrown off the yoke in backsliding, foremost in seclusion, with aroused energy, resolute, with established mindfulness, clearly comprehending, concentrated, with one-pointed minds, wise, not drivelling—they, having heard this Dhamma exposition of the Venerable Sāriputta, drink it in, I think, devour it, I think, with speech and mind, thinking:
dwell restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults;
samādāya sikkhatha sikkhāpadesu.
train yourselves by undertaking the training rules.
Ākaṅkheyya ce, bhikkhave, bhikkhu:
“If, bhikkhus, a bhikkhu should wish:
‘sabrahmacārīnaṁ piyo ca assaṁ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ.
‘May I be dear and agreeable to my companions in the holy life, respected and esteemed by them!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts.
‘May I be a recipient of robes, almsfood, lodging, and medicinal requisites for the sick!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts.
‘May the services of those from whom I make use of robes, almsfood, lodging, and medicinal requisites for the sick be of great fruit, of great benefit to them!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts.
‘When my kinsmen and relatives who have passed away, departed, recollect me with confident mind, may that be of great fruit, of great benefit to them!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts.
Ākaṅkheyya ce, bhikkhave, bhikkhu:
“If, bhikkhus, a bhikkhu should wish:
‘aratiratisaho assaṁ, na ca maṁ arati saheyya, uppannaṁ aratiṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.
‘May I be one who bears discontent and delight, and may discontent not bear me down; may I dwell having overcome discontent whenever it arises!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
Ākaṅkheyya ce, bhikkhave, bhikkhu:
“If, bhikkhus, a bhikkhu should wish:
‘bhayabheravasaho assaṁ, na ca maṁ bhayabheravaṁ saheyya, uppannaṁ bhayabheravaṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.
‘May I be one who bears fear and terror, and may fear and terror not bear me down; may I dwell having overcome fear and terror whenever it arises!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
‘May I be a Tainer at will, without difficulty, without trouble, of the four jhānas that are of the higher mind, pleasant dwellings in this very life!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
Ākaṅkheyya ce, bhikkhave, bhikkhu:
“If, bhikkhus, a bhikkhu should wish:
‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.
‘May I, by passing beyond the acquisitions of form, dwell having attained with the body the peaceful formless liberations!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
‘With the destruction of the three fetters, may I be a stream-enterer, no longer subject to perdition, fixed in destiny, bound for enlightenment!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
‘With the destruction of the three fetters and the attenuation of lust, hatred, and delusion, may I be a once-returner who, having come back to this world only once, will make an end of suffering!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
‘With the destruction of the five lower fetters, may I be one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna, without returning from that world!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
may I exercise mastery with my body even as far as the Brahmā world!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
Ākaṅkheyya ce, bhikkhave, bhikkhu:
“If, bhikkhus, a bhikkhu should wish:
‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.
‘With the divine ear element, which is purified and surpasses the human, may I hear both kinds of sounds, divine and human, those that are far as well as near!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
‘May I understand the minds of other beings, other persons, having encompassed them with my own mind. May I understand a mind with lust as a mind with lust, and a mind without lust as a mind without lust;
a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
‘May I recollect my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere;
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti.
there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’
Thus may I recollect my manifold past lives with their aspects and details!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts.
‘With the divine eye, which is purified and surpasses the human, may I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and may I understand how beings fare according to their kamma: ‘These beings—who were endowed with bad conduct of body, speech, and mind, revilers of nobles, holding wrong view, and undertaking actions under the influence of wrong view—with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell;
or these other beings—who were endowed with good conduct of body, speech, and mind, not revilers of nobles, holding right view, and undertaking actions under the influence of right view—with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and may I understand how beings fare according to their kamma!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts.
‘By the destruction of the taints, may I in this very life realize for myself with direct knowledge and enter upon and abide in the taintless liberation of mind, liberation by wisdom!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts.
Covetousness and unrighteous greed is an imperfection of the mind; ill will is an imperfection of the mind; anger is an imperfection of the mind; hostility is an imperfection of the mind; denigration is an imperfection of the mind; domineering is an imperfection of the mind; envy is an imperfection of the mind; jealousy is an imperfection of the mind; hypocrisy is an imperfection of the mind; fraud is an imperfection of the mind; obstinacy is an imperfection of the mind; presumption is an imperfection of the mind; conceit is an imperfection of the mind; arrogance is an imperfection of the mind; vanity is an imperfection of the mind; negligence is an imperfection of the mind.
Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati;
That bhikkhu, bhikkhus, knowing that covetousness and unrighteous greed is an imperfection of the mind, abandons covetousness and unrighteous greed, the imperfection of the mind;
When, bhikkhus, a bhikkhu, having known that covetousness and unrighteous greed is an imperfection of the mind, has abandoned it; having known that ill will is an imperfection of the mind, has abandoned it; having known that anger is an imperfection of the mind, has abandoned it; having known that hostility is an imperfection of the mind, has abandoned it; having known that denigration is an imperfection of the mind, has abandoned it; having known that domineering is an imperfection of the mind, has abandoned it; having known that envy is an imperfection of the mind, has abandoned it; having known that jealousy is an imperfection of the mind, has abandoned it; having known that hypocrisy is an imperfection of the mind, has abandoned it; having known that fraud is an imperfection of the mind, has abandoned it; having known that obstinacy is an imperfection of the mind, has abandoned it; having known that presumption is an imperfection of the mind, has abandoned it; having known that conceit is an imperfection of the mind, has abandoned it; having known that arrogance is an imperfection of the mind, has abandoned it; having known that vanity is an imperfection of the mind, has abandoned it; having known that negligence is an imperfection of the mind, has abandoned it.
‘Thus indeed is the Blessed One: an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’
dhamme aveccappasādena samannāgato hoti:
He becomes endowed with verified confidence in the Dhamma:
‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’
saṅghe aveccappasādena samannāgato hoti:
He becomes endowed with verified confidence in the Sangha:
‘The Sangha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals.
Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṁ puññakkhettaṁ lokassā’ti.
This Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.’
And when these things have been given up, vomited, released, abandoned, and relinquished by him in such measure, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma, thinking: ‘I am endowed with verified confidence in the Buddha.’
When he is gladdened, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; the mind of one who is happy becomes concentrated.
Thinking: ‘I am endowed with verified confidence in the Dhamma … (and so on) … in the Sangha,’ he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma.
When he is gladdened, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; the mind of one who is happy becomes concentrated.
Thinking: ‘These things have been given up, vomited, released, abandoned, and relinquished by me in such measure,’ he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma.
When he is gladdened, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; the mind of one who is happy becomes concentrated.
Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya.
That bhikkhu, bhikkhus, being thus virtuous, thus constituted, thus wise, even if he eats almsfood of choice rice with various sauces and curries, that is no obstacle for him.
Just as, bhikkhus, a cloth that is defiled and stained becomes pure and bright with the help of clear water, or just as gold becomes pure and bright with the help of a furnace,
so too, bhikkhus, a bhikkhu who is thus virtuous, thus constituted, thus wise, even if he eats almsfood of choice rice with various sauces and curries, that is no obstacle for him.
Thus above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
He dwells pervading one quarter with a mind imbued with compassion … (and so on) … with a mind imbued with altruistic joy … (and so on) … with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth.
Thus above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
“Master Gotama, the Bāhukā river is held by many people to be liberating, Master Gotama, the Bāhukā river is held by many people to be meritorious, and many people wash away their evil kamma in the Bāhukā river.”
Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the path to one who was lost, or hold up a lamp in the darkness so that those with sight might see forms;
And soon, not long after his higher ordination, dwelling alone, secluded, diligent, ardent, and resolute, the Venerable Bhāradvāja, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.
“Venerable sir, these various kinds of views that arise in the world—connected with doctrines of the self or connected with doctrines of the world—is it the case, venerable sir, that for a bhikkhu giving attention to the beginning, there is the abandoning of these views, there is the relinquishing of these views in this way?”
“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti—attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti—evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.
“Cunda, as to these various kinds of views that arise in the world—connected with doctrines of the self or connected with doctrines of the world—wherever these views arise and wherever they obsess and wherever they are current, by seeing that with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self,’ there is the abandoning of these views, there is the relinquishing of these views in this way.
“It may be, Cunda, that some bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, might enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
Tassa evamassa:
He might think:
‘sallekhena viharāmī’ti.
‘I am dwelling by effacement.’
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these, Cunda, are not called effacement in the Noble One’s Discipline.
“It may be, Cunda, that some bhikkhu, with the stilling of thought and examination, might enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
Tassa evamassa:
He might think:
‘sallekhena viharāmī’ti.
‘I am dwelling by effacement.’
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these, Cunda, are not called effacement in the Noble One’s Discipline.
These are called pleasant dwellings in the here-and-now in the Noble One’s Discipline.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṁvedeyya, yaṁ taṁ ariyā ācikkhanti:
“It may be, Cunda, that some bhikkhu, with the fading away as well of rapture, might dwell equanimous and, mindful and clearly comprehending, might experience happiness with the body; he might enter and dwell in the third jhāna, of which the noble ones declare:
“It may be, Cunda, that some bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, might enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Tassa evamassa:
He might think:
‘sallekhena viharāmī’ti.
‘I am dwelling by effacement.’
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these, Cunda, are not called effacement in the Noble One’s Discipline.
“It may be, Cunda, that some bhikkhu, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ might enter and dwell in the base of infinite space.
Tassa evamassa:
He might think:
‘sallekhena viharāmī’ti.
‘I am dwelling by effacement.’
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these, Cunda, are not called effacement in the Noble One’s Discipline.
Santā ete vihārā ariyassa vinaye vuccanti.
These are called peaceful dwellings in the Noble One’s Discipline.
“It may be, Cunda, that some bhikkhu, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ might enter and dwell in the base of infinite consciousness.
Tassa evamassa:
He might think:
‘sallekhena viharāmī’ti.
‘I am dwelling by effacement.’
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these, Cunda, are not called effacement in the Noble One’s Discipline.
Santā ete vihārā ariyassa vinaye vuccanti.
These are called peaceful dwellings in the Noble One’s Discipline.
“It may be, Cunda, that some bhikkhu, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ might enter and dwell in the base of nothingness.
Tassa evamassa:
He might think:
‘sallekhena viharāmī’ti.
‘I am dwelling by effacement.’
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these, Cunda, are not called effacement in the Noble One’s Discipline.
Santā ete vihārā ariyassa vinaye vuccanti.
These are called peaceful dwellings in the Noble One’s Discipline.
“It may be, Cunda, that some bhikkhu, by completely surmounting the base of nothingness, might enter and dwell in the base of neither-perception-nor-non-perception.
Tassa evamassa:
He might think:
‘sallekhena viharāmī’ti.
‘I am dwelling by effacement.’
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these, Cunda, are not called effacement in the Noble One’s Discipline.
Santā ete vihārā ariyassa vinaye vuccanti.
These are called peaceful dwellings in the Noble One’s Discipline.
1. Sallekhapariyāya
1. The Method of Effacement
Idha kho pana vo, cunda, sallekho karaṇīyo.
But herein, Cunda, effacement should be practised by you.
‘Others will misinterpret, hold wrongly, and be difficult to release, herein we shall not misinterpret, not hold wrongly, and be easy to release’: effacement should be practised thus.
Cunda, I say that even the arising of a thought of wholesome states is of great benefit, not to speak of bodily and verbal conduct in accordance with them.
The thought should be aroused: ‘Others will kill living beings, herein we shall abstain from killing living beings’ … (and so on) … The thought should be aroused: ‘Others will misinterpret, hold wrongly, and be difficult to release, herein we shall not misinterpret, not hold wrongly, and be easy to release.’
3. Parikkamanapariyāya
3. The Method of Avoidance
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya;
Just as, Cunda, there might be an uneven path, and another even path for avoiding it;
so too, Cunda, for a harmful person, harmlessness is for avoidance; for a person who kills living beings, abstention from killing living beings is for avoidance; for a person who takes what is not given, abstention from taking what is not given is for avoidance; for an unchaste person, chastity is for avoidance; for a person who speaks falsehood, abstention from falsehood is for avoidance; for a person who speaks slanderously, abstention from slanderous speech is for avoidance; for a person who speaks harshly, abstention from harsh speech is for avoidance; for a person who engages in idle chatter, abstention from idle chatter is for avoidance; for a covetous person, non-covetousness is for avoidance; for a person with a mind of ill will, a mind without ill will is for avoidance.
For a person with wrong view, right view is for avoidance; for a person with wrong intention, right intention is for avoidance; for a person with wrong speech, right speech is for avoidance; for a person with wrong action, right action is for avoidance; for a person with wrong livelihood, right livelihood is for avoidance; for a person with wrong effort, right effort is for avoidance; for a person with wrong mindfulness, right mindfulness is for avoidance; for a person with wrong concentration, right concentration is for avoidance; for a person with wrong knowledge, right knowledge is for avoidance; for a person with wrong liberation, right liberation is for avoidance.
For a person overcome by sloth and torpor, freedom from sloth and torpor is for avoidance; for an agitated person, unagitatedness is for avoidance; for a doubtful person, being beyond doubt is for avoidance; for an angry person, non-anger is for avoidance; for a hostile person, non-hostility is for avoidance; for a denigrating person, non-denigration is for avoidance; for a domineering person, non-domineering is for avoidance; for an envious person, non-envy is for avoidance; for a jealous person, non-jealousy is for avoidance; for a fraudulent person, non-fraud is for avoidance; for a deceitful person, non-deceit is for avoidance; for an obstinate person, non-obstinacy is for avoidance; for an arrogant person, non-arrogance is for avoidance; for a person difficult to admonish, being easy to admonish is for avoidance; for a person with bad friends, having good friends is for avoidance; for a negligent person, diligence is for avoidance; for a faithless person, faith is for avoidance; for a shameless person, shamefulness is for avoidance; for a person with no fear of wrongdoing, fear of wrongdoing is for avoidance; for a person of little learning, much learning is for avoidance; for a lazy person, energy is for avoidance; for an unmindful person, established mindfulness is for avoidance; for an unwise person, endowment with wisdom is for avoidance; for a person who misinterprets, holds wrongly, and is difficult to release, not misinterpreting, not holding wrongly, and being easy to release is for avoidance.
4. Uparibhāgapariyāya
4. The Method of Going Upwards
Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā;
Just as, Cunda, all unwholesome states lead downwards and all wholesome states lead upwards;
so too, Cunda, for a harmful person, harmlessness is for going upwards; for a person who kills living beings, abstention from killing living beings is for going upwards … (and so on) … for a person who misinterprets, holds wrongly, and is difficult to release, not misinterpreting, not holding wrongly, and being easy to release is for going upwards.
Cunda, that one who is himself untamed, undisciplined, and unquenched should tame another, discipline him, and help him to attain final Nibbāna—this is impossible.
Cunda, that one who is himself tamed, disciplined, and quenched should tame another, discipline him, and help him to attain final Nibbāna—this is possible.
So too, Cunda, for a harmful person, harmlessness is for final Nibbāna; for a person who kills living beings, abstention from killing living beings is for final Nibbāna.
For a person who misinterprets, holds wrongly, and is difficult to release, not misinterpreting, not holding wrongly, and being easy to release is for final Nibbāna.
Thus, Cunda, I have taught you the method of effacement, I have taught you the method of arousing the mind, I have taught you the method of avoidance, I have taught you the method of going upwards, I have taught you the method of final Nibbāna.
These are the roots of trees, Cunda, these are empty huts. Meditate, Cunda, do not be negligent, lest you regret it later—this is our instruction to you.”
In what way, friends, is a noble-one's-disciple one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?”
“Friends, when a noble-one's-disciple understands the unwholesome, and the root of the unwholesome, and understands the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
Killing living beings, friends, is unwholesome; taking what is not given is unwholesome; sexual misconduct is unwholesome; false speech is unwholesome; slanderous speech is unwholesome; harsh speech is unwholesome; idle chatter is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome—this, friends, is called the unwholesome.
Katamañcāvuso, akusalamūlaṁ?
And what, friends, is the root of the unwholesome?
Greed is a root of the unwholesome; hatred is a root of the unwholesome; delusion is a root of the unwholesome—this, friends, is called the root of the unwholesome.
Abstinence from killing living beings is wholesome; abstinence from taking what is not given is wholesome; abstinence from sexual misconduct is wholesome; abstinence from false speech is wholesome; abstinence from slanderous speech is wholesome; abstinence from harsh speech is wholesome; abstinence from idle chatter is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome—this, friends, is called the wholesome.
Non-greed is a root of the wholesome; non-hatred is a root of the wholesome; non-delusion is a root of the wholesome—this, friends, is called the root of the wholesome.
When, friends, a noble-one's-disciple thus understands the unwholesome, thus understands the root of the unwholesome, thus understands the wholesome, and thus understands the root of the wholesome, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
“But, friend, might there be another way in which a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?”
When, friends, a noble-one's-disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment?
There are, friends, these four kinds of nutriment for the maintenance of beings that have come to be and for the support of those seeking a new existence.
From the origin of craving comes the origin of nutriment. From the cessation of craving comes the cessation of nutriment. This Noble Eightfold Path is the way leading to the cessation of nutriment; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
When, friends, a noble-one's-disciple thus understands nutriment, thus understands the origin of nutriment, thus understands the cessation of nutriment, and thus understands the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
“But, friend, might there be another way in which a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?”
When, friends, a noble-one's-disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering?
Birth is suffering; aging is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; separation from the pleasant is suffering; not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering—this, friends, is called suffering.
It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for non-existence—this, friends, is called the origin of suffering.
Katamo cāvuso, dukkhanirodho?
And what, friends, is the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—ayaṁ vuccatāvuso, dukkhanirodho.
It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it—this, friends, is called the cessation of suffering.
Katamā cāvuso, dukkhanirodhagāminī paṭipadā?
And what, friends, is the way leading to the cessation of suffering?
It is this Noble Eightfold Path; that is, right view … (and so on) … right concentration—this, friends, is called the way leading to the cessation of suffering.
When, friends, a noble-one's-disciple thus understands suffering, thus understands the origin of suffering, thus understands the cessation of suffering, and thus understands the way leading to the cessation of suffering, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
“But, friend, might there be another way in which a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?”
When, friends, a noble-one's-disciple understands aging-and-death, the origin of aging-and-death, the cessation of aging-and-death, and the way leading to the cessation of aging-and-death, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, is aging-and-death, what is the origin of aging-and-death, what is the cessation of aging-and-death, what is the way leading to the cessation of aging-and-death?
The aging of beings in the various orders of beings, their old age, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, weakness of faculties—this, friends, is called aging.
The passing of beings from the various orders of beings, their passing away, dissolution, disappearance, dying, death, completion of time, the breakup of the aggregates, the laying down of the body, the cutting off of the life faculty—this, friends, is called death.
From the origin of birth comes the origin of aging-and-death. From the cessation of birth comes the cessation of aging-and-death. This Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, and thus understands the way leading to the cessation of aging-and-death, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
The birth of beings into the various orders of beings, their being born, descent, production, the appearance of the aggregates, the acquisition of the sense bases—this, friends, is called birth.
From the origin of existence comes the origin of birth. From the cessation of existence comes the cessation of birth. This Noble Eightfold Path is the way leading to the cessation of birth; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands birth, thus understands the origin of birth, thus understands the cessation of birth, and thus understands the way leading to the cessation of birth, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands existence, the origin of existence, the cessation of existence, and the way leading to the cessation of existence, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, is existence, what is the origin of existence, what is the cessation of existence, what is the way leading to the cessation of existence?
From the origin of clinging comes the origin of existence. From the cessation of clinging comes the cessation of existence. This Noble Eightfold Path is the way leading to the cessation of existence; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands existence, thus understands the origin of existence, thus understands the cessation of existence, and thus understands the way leading to the cessation of existence, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering.
In that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging?
There are, friends, these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
From the origin of craving comes the origin of clinging. From the cessation of craving comes the cessation of clinging. This Noble Eightfold Path is the way leading to the cessation of clinging; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands clinging, thus understands the origin of clinging, thus understands the cessation of clinging, and thus understands the way leading to the cessation of clinging, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
There are, friends, these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tangibles, craving for mental phenomena.
From the origin of feeling comes the origin of craving. From the cessation of feeling comes the cessation of craving. This Noble Eightfold Path is the way leading to the cessation of craving; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands craving, thus understands the origin of craving, thus understands the cessation of craving, and thus understands the way leading to the cessation of craving, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
There are, friends, these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact.
From the origin of contact comes the origin of feeling. From the cessation of contact comes the cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands feeling, thus understands the origin of feeling, thus understands the cessation of feeling, and thus understands the way leading to the cessation of feeling, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
From the origin of the six sense bases comes the origin of contact. From the cessation of the six sense bases comes the cessation of contact. This Noble Eightfold Path is the way leading to the cessation of contact; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands contact, thus understands the origin of contact, thus understands the cessation of contact, and thus understands the way leading to the cessation of contact, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands the six sense bases, the origin of the six sense bases, the cessation of the six sense bases, and the way leading to the cessation of the six sense bases, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, are the six sense bases, what is the origin of the six sense bases, what is the cessation of the six sense bases, what is the way leading to the cessation of the six sense bases?
From the origin of name-and-form comes the origin of the six sense bases. From the cessation of name-and-form comes the cessation of the six sense bases. This Noble Eightfold Path is the way leading to the cessation of the six sense bases; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands the six sense bases, thus understands the origin of the six sense bases, thus understands the cessation of the six sense bases, and thus understands the way leading to the cessation of the six sense bases, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands name-and-form, the origin of name-and-form, the cessation of name-and-form, and the way leading to the cessation of name-and-form, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, is name-and-form, what is the origin of name-and-form, what is the cessation of name-and-form, what is the way leading to the cessation of name-and-form?
From the origin of consciousness comes the origin of name-and-form. From the cessation of consciousness comes the cessation of name-and-form. This Noble Eightfold Path is the way leading to the cessation of name-and-form; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands name-and-form, thus understands the origin of name-and-form, thus understands the cessation of name-and-form, and thus understands the way leading to the cessation of name-and-form, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness?
There are, friends, these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.
From the origin of formations comes the origin of consciousness. From the cessation of formations comes the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands consciousness, thus understands the origin of consciousness, thus understands the cessation of consciousness, and thus understands the way leading to the cessation of consciousness, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—
in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations?
From the origin of ignorance comes the origin of formations. From the cessation of ignorance comes the cessation of formations. This Noble Eightfold Path is the way leading to the cessation of formations; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands formations, thus understands the origin of formations, thus understands the cessation of formations, and thus understands the way leading to the cessation of formations, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
When, friends, a noble-one's-disciple understands ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance?
Not knowing suffering, friends, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering—this, friends, is called ignorance.
From the origin of the taints comes the origin of ignorance. From the cessation of the taints comes the cessation of ignorance. This Noble Eightfold Path is the way leading to the cessation of ignorance; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands ignorance, thus understands the origin of ignorance, thus understands the cessation of ignorance, and thus understands the way leading to the cessation of ignorance, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
“But, friend, might there be another way in which a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?”
When, friends, a noble-one's-disciple understands the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.
And what, friends, are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints?
From the origin of ignorance comes the origin of the taints. From the cessation of ignorance comes the cessation of the taints. This Noble Eightfold Path is the way leading to the cessation of the taints; that is, right view … (and so on) … right concentration.
When, friends, a noble-one's-disciple thus understands the taints, thus understands the origin of the taints, thus understands the cessation of the taints, and thus understands the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.”
Idamavocāyasmā sāriputto.
This is what the Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Those bhikkhus, gratified, rejoiced in the Venerable Sāriputta’s statement.
Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.
The Discourse on Right View, the ninth, is finished.
“Bhikkhus, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna—namely, the four foundations of mindfulness.
Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and grief in regard to the world.
He dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and grief in regard to the world.
He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and grief in regard to the world.
Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him,
So satova assasati, satova passasati.
ever mindful he breathes in, mindful he breathes out.
Just as, bhikkhus, a skilled turner or his apprentice, when making a long turn, understands: ‘I make a long turn’; or when making a short turn, understands: ‘I make a short turn’;
so too, bhikkhus, a bhikkhu breathing in long, understands: ‘I breathe in long’; breathing out long, understands: ‘I breathe out long’; breathing in short, understands: ‘I breathe in short’; breathing out short, understands: ‘I breathe out short’;
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.
Or he dwells contemplating origination-phenomena in the body, or he dwells contemplating vanishing-phenomena in the body, or he dwells contemplating origination-and-vanishing-phenomena in the body.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There is a body.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
Furthermore, bhikkhus, when walking, a bhikkhu understands: ‘I am walking’; when standing, he understands: ‘I am standing’; when sitting, he understands: ‘I am sitting’; when lying down, he understands: ‘I am lying down.’
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.
Or he dwells contemplating origination-phenomena in the body, or he dwells contemplating vanishing-phenomena in the body, or he dwells contemplating origination-and-vanishing-phenomena in the body.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There is a body.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
Furthermore, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when bending and stretching; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
Thus he dwells contemplating the body in the body internally … (and so on) …
Furthermore, bhikkhus, a bhikkhu reflects on this very body from the soles of the feet on up, from the crown of the head on down, enclosed by skin and full of many kinds of impurities:
‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Just as, bhikkhus, there might be a bag with openings at both ends full of various kinds of grain—such as hill rice, paddy, green gram, cowpeas, sesame, husked rice—
Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya:
and a man with good eyes, having opened it, were to reflect on it thus:
‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.
‘This is hill rice, this is paddy, this is green gram, this is cowpeas, this is sesame, this is husked rice.’
So too, bhikkhus, a bhikkhu reflects on this very body from the soles of the feet on up, from the crown of the head on down, enclosed by skin and full of many kinds of impurities:
‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.
‘In this body there are head hairs, body hairs … (and so on) … urine.’
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
Thus he dwells contemplating the body in the body internally … (and so on) …
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground—one day dead, or two days dead, or three days dead—swollen, livid, and festering,
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground, being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, or various kinds of worms,
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground, a skeleton with flesh and blood, held together by sinews … (and so on) …
Bones scattered in all directions—a hand bone in one place, a foot bone in another, an ankle bone in another, a shin bone in another, a thigh bone in another, a hip bone in another, a rib bone in another, a backbone in another, a shoulder bone in another, a neck bone in another, a jaw bone in another, a tooth in another, the skull in another.
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.
Or he dwells contemplating origination-phenomena in the body, or he dwells contemplating vanishing-phenomena in the body, or he dwells contemplating origination-and-vanishing-phenomena in the body.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There is a body.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
Thus he dwells contemplating feelings in feelings internally, or he dwells contemplating feelings in feelings externally, or he dwells contemplating feelings in feelings both internally and externally.
Or he dwells contemplating origination-phenomena in feelings, or he dwells contemplating vanishing-phenomena in feelings, or he dwells contemplating origination-and-vanishing-phenomena in feelings.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There are feelings.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
Thus he dwells contemplating mind in mind internally, or he dwells contemplating mind in mind externally, or he dwells contemplating mind in mind both internally and externally.
Or he dwells contemplating origination-phenomena in mind, or he dwells contemplating vanishing-phenomena in mind, or he dwells contemplating origination-and-vanishing-phenomena in mind.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There is mind.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
Here, bhikkhus, when sensual desire is present in him, a bhikkhu understands: ‘Sensual desire is present in me’; or when sensual desire is not present in him, he understands: ‘Sensual desire is not present in me.’
yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.
He also understands how unarisen sensual desire arises, and how arisen sensual desire is abandoned, and how abandoned sensual desire does not arise again in the future.
Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti;
When ill will is present in him, he understands: ‘Ill will is present in me’; or when ill will is not present in him, he understands: ‘Ill will is not present in me.’
yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.
He also understands how unarisen ill will arises, and how arisen ill will is abandoned, and how abandoned ill will does not arise again in the future.
Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.
When sloth and torpor are present in him, he understands: ‘Sloth and torpor are present in me’; or when sloth and torpor are not present in him, he understands: ‘Sloth and torpor are not present in me’; he also understands how unarisen sloth and torpor arise, and how arisen sloth and torpor are abandoned, and how abandoned sloth and torpor do not arise again in the future.
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti;
When restlessness and remorse are present in him, he understands: ‘Restlessness and remorse are present in me’; or when restlessness and remorse are not present in him, he understands: ‘Restlessness and remorse are not present in me.’
yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.
He also understands how unarisen restlessness and remorse arise, and how arisen restlessness and remorse are abandoned, and how abandoned restlessness and remorse do not arise again in the future.
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti;
When doubt is present in him, he understands: ‘Doubt is present in me’; or when doubt is not present in him, he understands: ‘Doubt is not present in me.’
yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.
He also understands how unarisen doubt arises, and how arisen doubt is abandoned, and how abandoned doubt does not arise again in the future.
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally.
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There are phenomena.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally.
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There are phenomena.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena in terms of the six internal and external sense bases?
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
Here, bhikkhus, a bhikkhu understands the eye, understands forms, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future.
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
He understands the ear, understands sounds, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future.
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
He understands the nose, understands odours, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future.
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
He understands the tongue, understands tastes, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future.
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
He understands the body, understands tangibles, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future.
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
He understands the mind, understands mental phenomena, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future.
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally.
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There are phenomena.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena in terms of the seven factors of enlightenment?
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
Here, bhikkhus, when the enlightenment factor of mindfulness is present in him, a bhikkhu understands: ‘The enlightenment factor of mindfulness is present in me’; or when the enlightenment factor of mindfulness is not present in him, he understands: ‘The enlightenment factor of mindfulness is not present in me’; he also understands how the unarisen enlightenment factor of mindfulness arises, and how the arisen enlightenment factor of mindfulness comes to fulfilment by development.
Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When the enlightenment factor of discrimination of phenomena is present in him, he understands: ‘The enlightenment factor of discrimination of phenomena is present in me’; or when it is not present, he understands: ‘The enlightenment factor of discrimination of phenomena is not present in me’; he also understands how the unarisen enlightenment factor of discrimination of phenomena arises, and how the arisen enlightenment factor of discrimination of phenomena comes to fulfilment by development.
Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When the enlightenment factor of energy is present in him, he understands: ‘The enlightenment factor of energy is present in me’; or when it is not present, he understands: ‘The enlightenment factor of energy is not present in me’; he also understands how the unarisen enlightenment factor of energy arises, and how the arisen enlightenment factor of energy comes to fulfilment by development.
Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When the enlightenment factor of rapture is present in him, he understands: ‘The enlightenment factor of rapture is present in me’; or when it is not present, he understands: ‘The enlightenment factor of rapture is not present in me’; he also understands how the unarisen enlightenment factor of rapture arises, and how the arisen enlightenment factor of rapture comes to fulfilment by development.
Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When the enlightenment factor of tranquillity is present in him, he understands: ‘The enlightenment factor of tranquillity is present in me’; or when it is not present, he understands: ‘The enlightenment factor of tranquillity is not present in me’; he also understands how the unarisen enlightenment factor of tranquillity arises, and how the arisen enlightenment factor of tranquillity comes to fulfilment by development.
Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When the enlightenment factor of concentration is present in him, he understands: ‘The enlightenment factor of concentration is present in me’; or when it is not present, he understands: ‘The enlightenment factor of concentration is not present in me’; he also understands how the unarisen enlightenment factor of concentration arises, and how the arisen enlightenment factor of concentration comes to fulfilment by development.
Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When the enlightenment factor of equanimity is present in him, he understands: ‘The enlightenment factor of equanimity is present in me’; or when it is not present, he understands: ‘The enlightenment factor of equanimity is not present in me’; he also understands how the unarisen enlightenment factor of equanimity arises, and how the arisen enlightenment factor of equanimity comes to fulfilment by development.
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally.
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There are phenomena.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
Here, bhikkhus, a bhikkhu understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally.
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti.
Or his mindfulness is established: ‘There are phenomena.’
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world.
Thus also, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the Four Noble Truths.
Saccapabbaṁ niṭṭhitaṁ.
The Four Noble Truths section is finished.
Dhammānupassanā niṭṭhitā.
Contemplation of Phenomena is finished.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā;
Bhikkhus, if anyone should develop these four foundations of mindfulness in such a way for seven years, one of two fruits could be expected for him: either final knowledge in this very life,
sati vā upādisese anāgāmitā.
or, if there is a trace of clinging left, non-returning.
Tiṭṭhantu, bhikkhave, satta vassāni.
Let alone seven years, bhikkhus.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ.
If anyone should develop these four foundations of mindfulness in such a way for six years … (and so on) … five years … four years … three years … two years … one year … let alone one year, bhikkhus.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā;
If anyone should develop these four foundations of mindfulness in such a way for seven months, one of two fruits could be expected for him: either final knowledge in this very life,
sati vā upādisese anāgāmitā.
or, if there is a trace of clinging left, non-returning.
Tiṭṭhantu, bhikkhave, satta māsāni.
Let alone seven months, bhikkhus.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso.
If anyone should develop these four foundations of mindfulness in such a way for six months … (and so on) … five months … four months … three months … two months … one month … half a month … let alone half a month, bhikkhus.
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti.
If anyone should develop these four foundations of mindfulness in such a way for seven days, one of two fruits could be expected for him: either final knowledge in this very life, or, if there is a trace of clinging left, non-returning.
‘This is the direct path, bhikkhus, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna—namely, the four foundations of mindfulness.’
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
Thus was it said, and in reference to this was it said.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Those bhikkhus, gratified, rejoiced in the Blessed One’s statement.
Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.
The Discourse on the Foundations of Mindfulness, the tenth, is finished.
Mūlapariyāyavaggo niṭṭhito paṭhamo.
The Root of All Things Division, the first, is finished.
Tassuddānaṁ
Its Summary:
Mūlasusaṁvaradhammadāyādā,
Root, Restraint, Heirs in Dhamma,
Bheravānaṅgaṇākaṅkheyyavatthaṁ;
Fear-and-Dread, Blemishless, If One Wishes, Cloth;
Sallekhasammādiṭṭhisatipaṭṭhaṁ,
Effacement, Right View, Foundations of Mindfulness,
Vaggavaro asamo susamatto.
This excellent division, unequalled, is well completed.
end of section [10 - Satipaṭṭhānasutta]❧
..2.. - Sīha-nāda (lion's-roar) Vagga
11 – Cūḷasīhanādasutta
mn11
MN 11
Majjhima Nikāya 11
Middle Length Discourses 11
Cūḷasīhanādasutta
The Shorter Discourse on the Lion’s Roar
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied to the Blessed One.
‘But what is the venerable ones’ confidence, what is their strength, by virtue of which you venerable ones say: “Only here is there a recluse, here a second recluse, here a third recluse, here a fourth recluse.
Wanderers of other sects who say this, bhikkhus, should be spoken to thus:
‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—
‘Friends, there are four things declared by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One, which we, seeing them in ourselves, say this:
We have, friends, confidence in the Teacher; we have confidence in the Dhamma; we have fulfilled the precepts of virtue.
sahadhammikā kho pana piyā manāpā—gahaṭṭhā ceva pabbajitā ca.
And our companions in the Dhamma—both householders and those gone forth—are dear and agreeable to us.
Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
These, friends, are the four things declared by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One, which we, seeing them in ourselves, say this: “Only here is there a recluse, here a second recluse, here a third recluse, here a fourth recluse.
“It is possible, bhikkhus, that wanderers of other sects might say this:
‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni, amhākampi sahadhammikā piyā manāpā—gahaṭṭhā ceva pabbajitā ca.
‘We too, friends, have confidence in our teacher, who is our teacher; we too have confidence in our Dhamma, which is our Dhamma; we too are fulfillers of the precepts, which are our precepts; and our companions in the Dhamma too—both householders and those gone forth—are dear and agreeable to us.
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti?
Herein, friends, what is the distinction, what is the divergence, what is the difference between you and us?’
Answering rightly, bhikkhus, wanderers of other sects would answer thus:
‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.
‘That goal, friends, is for one who delights in and is fond of non-proliferation, not for one who delights in and is fond of proliferation.’
Dvemā, bhikkhave, diṭṭhiyo—bhavadiṭṭhi ca vibhavadiṭṭhi ca.
“Bhikkhus, there are these two views: the view of being and the view of non-being.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā.
Bhikkhus, whatever recluses or brahmins are attached to the view of being, have adopted the view of being, are committed to the view of being, they are opposed to the view of non-being.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.
Bhikkhus, whatever recluses or brahmins are attached to the view of non-being, have adopted the view of non-being, are committed to the view of non-being, they are opposed to the view of being.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;
Bhikkhus, whatever recluses or brahmins do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these two views, they are with lust, with hatred, with delusion, with craving, with clinging, without knowledge, favourable and averse, delighting in and fond of proliferation;
te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
they are not freed from birth, aging, and death, from sorrow, lamentation, pain, grief, and despair;
na parimuccanti dukkhasmā’ti vadāmi.
they are not freed from suffering, I say.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;
But, bhikkhus, whatever recluses or brahmins understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these two views, they are without lust, without hatred, without delusion, without craving, without clinging, with knowledge, not favourable and averse, delighting in and fond of non-proliferation;
te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
they are freed from birth, aging, and death, from sorrow, lamentation, pain, grief, and despair;
parimuccanti dukkhasmā’ti vadāmi.
they are freed from suffering, I say.
Cattārimāni, bhikkhave, upādānāni.
“Bhikkhus, there are these four kinds of clinging.
“There are, bhikkhus, some recluses and brahmins who profess to teach the full understanding of all clinging.
Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
They do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures, but not the full understanding of clinging to views, not the full understanding of clinging to rules and observances, not the full understanding of clinging to a doctrine of self.
Taṁ kissa hetu?
What is the reason for that?
Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti.
These venerable recluses and brahmins do not understand these three instances as they really are.
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
Therefore, these venerable recluses and brahmins, while professing to teach the full understanding of all clinging,
te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures, but not the full understanding of clinging to views, not the full understanding of clinging to rules and observances, not the full understanding of clinging to a doctrine of self.
“There are, bhikkhus, some recluses and brahmins who profess to teach the full understanding of all clinging.
Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
They do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures and the full understanding of clinging to views, but not the full understanding of clinging to rules and observances, not the full understanding of clinging to a doctrine of self.
Taṁ kissa hetu?
What is the reason for that?
Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti.
These venerable recluses and brahmins do not understand these two instances as they really are.
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
Therefore, these venerable recluses and brahmins, while professing to teach the full understanding of all clinging,
te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures and the full understanding of clinging to views, but not the full understanding of clinging to rules and observances, not the full understanding of clinging to a doctrine of self.
“There are, bhikkhus, some recluses and brahmins who profess to teach the full understanding of all clinging.
Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
They do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures, the full understanding of clinging to views, and the full understanding of clinging to rules and observances, but not the full understanding of clinging to a doctrine of self.
Taṁ kissa hetu?
What is the reason for that?
Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti.
These venerable recluses and brahmins do not understand this one instance as they really are.
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
Therefore, these venerable recluses and brahmins, while professing to teach the full understanding of all clinging,
te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures, the full understanding of clinging to views, and the full understanding of clinging to rules and observances, but not the full understanding of clinging to a doctrine of self.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati;
“In such a Dhamma and Discipline, bhikkhus, confidence in the Teacher is not described as well-grounded;
yo dhamme pasādo so na sammaggato akkhāyati;
confidence in the Dhamma is not described as well-grounded;
yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati;
fulfilment of the precepts is not described as well-grounded;
yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati.
affection and agreeableness among companions in the Dhamma are not described as well-grounded.
So it is, bhikkhus, when the Dhamma and Discipline are ill-proclaimed, ill-expounded, not leading out, not conducive to peace, declared by one not fully enlightened.
“But the Tathāgata, bhikkhus, the Arahant, the Fully Enlightened One, while professing to teach the full understanding of all clinging, rightly describes the full understanding of all clinging—he describes the full understanding of clinging to sensual pleasures, the full understanding of clinging to views, the full understanding of clinging to rules and observances, and the full understanding of clinging to a doctrine of self.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati;
“In such a Dhamma and Discipline, bhikkhus, confidence in the Teacher is described as well-grounded;
yo dhamme pasādo so sammaggato akkhāyati;
confidence in the Dhamma is described as well-grounded;
yā sīlesu paripūrakāritā sā sammaggatā akkhāyati;
fulfilment of the precepts is described as well-grounded;
So it is, bhikkhus, when the Dhamma and Discipline are well-proclaimed, well-expounded, leading out, conducive to peace, declared by one fully enlightened.
Ime ca, bhikkhave, cattāro upādānā.
“And these, bhikkhus, are the four kinds of clinging.
Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
What is their source, what is their origin, what is their birth, what is their provenance?
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
These four kinds of clinging have craving as their source, craving as their origin, craving as their birth, craving as their provenance.
Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases as its birth, the six sense bases as its provenance.
The six sense bases have name-and-form as their source, name-and-form as their origin, name-and-form as their birth, name-and-form as their provenance.
Formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their provenance.
Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati.
“And when, bhikkhus, a bhikkhu’s ignorance is abandoned and true knowledge has arisen, then, with the fading away of ignorance and the arising of true knowledge, he does not cling to clinging to sensual pleasures, nor to clinging to views, nor to clinging to rules and observances, nor to clinging to a doctrine of self.
Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.
Not clinging, he is not agitated; unagitated, he personally attains Nibbāna.
'The Blessed One is an Arahant, a Fully Enlightened One, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and human beings, the Buddha, the Blessed One.'
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:
Furthermore, Sāriputta, this foolish man Sunakkhatta does not have confidence in me regarding the Dhamma, that:
he touches and strokes with his hand the moon and sun, so mighty and powerful;
yāva brahmalokāpi kāyena vasaṁ vattetī’ti.
he exercises mastery with his body even as far as the Brahmā world.'
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:
Furthermore, Sāriputta, this foolish man Sunakkhatta does not have confidence in me regarding the Dhamma, that:
‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti.
'The Blessed One, with the purified divine ear element surpassing that of humans, hears both kinds of sounds, divine and human, those that are far and those that are near.'
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati:
Furthermore, Sāriputta, this foolish man Sunakkhatta does not have confidence in me regarding the Dhamma, that:
'The Blessed One, having encompassed the minds of other beings, other persons, knows them as they are: he knows a mind with passion as "mind with passion," and a mind without passion as "mind without passion";
These ten, Sāriputta, are the Tathāgata's powers, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
And because, Sāriputta, the Tathāgata understands as it actually is the possible as possible and the impossible as impossible, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
Furthermore, Sāriputta, the Tathāgata understands as it actually is the results of actions, undertaken in the past, future, and present, with their reasons and their causes.
And because, Sāriputta, the Tathāgata understands as it actually is the results of actions, undertaken in the past, future, and present, with their reasons and their causes, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
And because, Sāriputta, the Tathāgata understands as it actually is the path leading to all destinations, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
And because, Sāriputta, the Tathāgata understands as it actually is the world with its many and various elements, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
And because, Sāriputta, the Tathāgata understands as it actually is the different dispositions of beings, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
And because, Sāriputta, the Tathāgata understands as it actually is the faculties of other beings, other persons, whether sharp or dull, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
Furthermore, Sāriputta, the Tathāgata understands as it actually is the defilement, the cleansing, and the emergence from the jhānas, liberations, concentrations, and attainments.
And because, Sāriputta, the Tathāgata understands as it actually is the defilement, the cleansing, and the emergence from the jhānas, liberations, concentrations, and attainments, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
Furthermore, Sāriputta, the Tathāgata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion:
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ;
'There I was so-and-so by name, having such-and-such a clan, such-and-such an appearance, such-and-such a diet, having experienced such-and-such pleasure and pain, having such-and-such a life-span; passing away from there, I reappeared yonder;
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.
there too I was so-and-so by name, having such-and-such a clan, such-and-such an appearance, such-and-such a diet, having experienced such-and-such pleasure and pain, having such-and-such a life-span; passing away from there, I reappeared here.'
And because, Sāriputta, the Tathāgata recollects his manifold past lives, that is, one birth, two births... with their aspects and details, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
Furthermore, Sāriputta, with the divine eye, purified and surpassing that of humans, the Tathāgata sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma:
'These beings, sirs, who were endowed with misconduct of body, speech, and mind, who reviled the Noble Ones, held wrong view, and undertook actions based on wrong view,
te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
with the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell.
Or these beings, sirs, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, held right view, and undertook actions based on right view,
te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti.
with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.'
Thus with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma.
And because, Sāriputta, with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma:
'These beings, sirs, who were endowed with misconduct of body, speech, and mind, who reviled the Noble Ones, held wrong view, and undertook actions based on wrong view,
te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
with the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell.
Or these beings, sirs, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, held right view, and undertook actions based on right view,
te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti.
with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.'
Thus with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma.
This too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
Furthermore, Sāriputta, by the destruction of the taints, the Tathāgata, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, enters upon and abides in them in this very life.
And because, Sāriputta, by the destruction of the taints, the Tathāgata, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, enters upon and abides in them in this very life, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
These, Sāriputta, are the ten Tathāgata's powers, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:
Sāriputta, whoever would speak thus of me, knowing and seeing thus:
the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there.
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; it is like that, Sāriputta, when I say:
These, Sāriputta, are the four kinds of self-confidence of the Tathāgata, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
Katamāni cattāri?
What are the four?
‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti.
'As one who claims to be fully enlightened, these truths are not fully enlightened by me.'
These, Sāriputta, are the four kinds of self-confidence of the Tathāgata, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:
Sāriputta, whoever would speak thus of me, knowing and seeing thus:
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama; the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there.
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; it is like that, Sāriputta, when I say:
The assembly of khattiyas, the assembly of brahmins, the assembly of householders, the assembly of recluses, the assembly of the devas of the Four Great Kings, the assembly of the Tāvatiṁsa devas, the assembly of Māra, the assembly of Brahmā—these, Sāriputta, are the eight assemblies.
I recollect, Sāriputta, having approached hundreds of assemblies of brahmins... of householders... of recluses... of the devas of the Four Great Kings... of the Tāvatiṁsa devas... of Māra... of Brahmā.
Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.
There too I have sat down previously, conversed previously, and engaged in discussion previously.
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.
I do not see any ground, Sāriputta, on which fear or timidity would overcome me there.
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama; the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there.
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; it is like that, Sāriputta, when I say:
Those beings, Sāriputta, that are born in rotten fish, in rotten corpses, in rotten dough, in cesspits, in puddles—this, Sāriputta, is called moisture-born generation.
Katamā ca, sāriputta, opapātikā yoni?
And what, Sāriputta, is spontaneous generation?
Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—ayaṁ vuccati, sāriputta, opapātikā yoni.
Devas, beings in hell, some human beings, and some low-born spirits—this, Sāriputta, is called spontaneous generation.
Imā kho, sāriputta, catasso yoniyo.
These, Sāriputta, are the four kinds of generation.
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:
Sāriputta, whoever would speak thus of me, knowing and seeing thus:
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama; the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there.
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; it is like that, Sāriputta, when I say:
and I understand how one who practices thus, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell.
I understand the realm of hungry ghosts, Sāriputta, and the path leading to the realm of hungry ghosts, and the practice leading to the realm of hungry ghosts;
and I understand how one who practices thus, by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, enters upon and abides in them in this very life.
Here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in a state of deprivation, a bad destination, a lower realm, hell.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in a state of deprivation, a bad destination, a lower realm, hell, experiencing feelings that are exclusively painful, sharp, and severe.
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in a state of deprivation, a bad destination, a lower realm, hell.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in a state of deprivation, a bad destination, a lower realm, hell, experiencing feelings that are exclusively painful, sharp, and severe.
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in the animal womb.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in the animal womb, experiencing feelings that are painful, sharp, and severe.
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in the animal womb.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in the animal womb, experiencing feelings that are painful, sharp, and severe.
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in the realm of hungry ghosts.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in the realm of hungry ghosts, experiencing feelings that are mostly painful.
Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo.
Just as, Sāriputta, a tree grown on uneven ground, with sparse leaves and branches, giving a patchy shade.
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in the realm of hungry ghosts.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in the realm of hungry ghosts, experiencing feelings that are mostly painful.
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear among human beings.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared among human beings, experiencing feelings that are mostly pleasant.
Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo.
Just as, Sāriputta, a tree grown on even ground, with thick leaves and branches, giving dense shade.
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear among human beings.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared among human beings, experiencing feelings that are mostly pleasant.
'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in a good destination, a heavenly world.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in a good destination, a heavenly world, experiencing feelings that are exclusively pleasant.
And in it there would be a couch spread with rugs, with a thick counterpane, with a spotless white fleece, with a superb deer hide for a cover, with a canopy above and red cushions at both ends.
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in a good destination, a heavenly world.'
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in a good destination, a heavenly world, experiencing feelings that are exclusively pleasant.
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, he will enter upon and abide in them in this very life.'
Then at a later time, I see him, by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, entered upon and abiding in them in this very life, experiencing feelings that are exclusively pleasant.
At a later time he would see him having plunged into that pond, bathed, and drunk, having dispelled all his distress, fatigue, and fever, having come out, seated or lying in that woodland grove, experiencing feelings that are exclusively pleasant.
'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, he will enter upon and abide in them in this very life.'
Then at a later time, I see him, by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, entered upon and abiding in them in this very life, experiencing feelings that are exclusively pleasant.
Imā kho, sāriputta, pañca gatiyo.
These, Sāriputta, are the five destinations.
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya:
Sāriputta, whoever would speak thus of me, knowing and seeing thus:
the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there.
it is like that, Sāriputta, when I say: without abandoning that speech, without abandoning that thought, without relinquishing that view, he will be deposited in hell as if carried there.
I recollect, Sāriputta, having lived the spiritual life endowed with four factors—I was an ascetic, an extreme ascetic; I was austere, extremely austere; I was repulsive, extremely repulsive; I was secluded, extremely secluded.
On that occasion, Sāriputta, this was my asceticism: I went naked, had no fixed abode, licked my hands clean, did not come when called "Come, venerable sir!", did not stop when called "Stop, venerable sir!";
nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi.
I did not accept food brought specially, nor food prepared specially, nor an invitation to a meal;
So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī;
I did not accept food from the mouth of a pot, nor from the mouth of a bowl; I did not accept from between two cross-sticks, nor between two pestles, nor from where two eating together were eating, nor from a pregnant woman, nor from a nursing woman, nor from a woman with a man by her side, nor where a dog was waiting, nor where flies were swarming;
na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivāmi;
I did not accept fish, nor meat, nor liquor, nor alcohol, nor fermented rice gruel;
I was a feeder on vegetables, or a feeder on millet, or a feeder on wild rice, or a feeder on common weeds, or a feeder on rice scourings, or a feeder on rice gruel, or a feeder on rice-bran, or a feeder on oil-cake, or a feeder on grass, or a feeder on cow-dung; I lived on forest roots and fruits, eating fallen fruits.
I wore coarse hempen cloths, or coarse mixed cloths, or rags from a charnel ground, or rag-robe clothes, or bark clothes, or antelope hide, or strips of antelope hide, or kusa-grass garments, or bark garments, or wood-shaving garments, or hair blankets, or animal hair blankets, or owl's wing feathers;
I was an ascetic who practiced bathing in water thrice daily, in the evening, morning, and at noon—thus I dwelt dedicated to the practice of tormenting and burning the body in various ways.
When I saw a cowherd or a shepherd or a grass-cutter or a wood-gatherer or a forest worker, I fled from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground.
Just as, Sāriputta, a wild deer, on seeing humans, flees from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground;
even so, Sāriputta, when I saw a cowherd or a shepherd or a grass-cutter or a wood-gatherer or a forest worker, I fled from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground.
Taṁ kissa hetu?
For what reason?
Mā maṁ te addasaṁsu ahañca mā te addasanti.
'May they not see me, and may I not see them.'
Idaṁsu me, sāriputta, pavivittasmiṁ hoti.
This, Sāriputta, was my seclusion.
So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi.
I went, Sāriputta, to cattle pens where cows had been unmilked and cowherds had gone away, and there, on all fours, I ate the fresh cow-dung of the young suckling calves.
On that occasion, Sāriputta, that dreadful woodland thicket was so dreadful that whoever, not being free from passion, would enter that woodland thicket, mostly his hair would stand on end.
So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe;
I, Sāriputta, spent cold winter nights in the open air, and during the day in the woodland thicket;
When I, Sāriputta, touched my belly-skin, I grasped my backbone itself; when I touched my backbone, I grasped my belly-skin itself, so much, Sāriputta, had my belly-skin clung to my backbone from that meager diet.
Yet by that posture, Sāriputta, by that practice, by that severe asceticism, I did not attain any superhuman Dhamma, any distinction in knowledge and vision truly noble.
Because I had not attained that noble wisdom, that noble wisdom which is salvific, which leads one who practices it to the complete cessation of suffering.
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view:
‘yaññena suddhī’ti.
'Purity is by means of sacrifice.'
Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.
But, Sāriputta, that sacrifice is not an easy thing which I have not performed before for this long time, and that too by a king who was a khattiya, anointed, or by a brahmin of great wealth.
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view:
‘aggiparicariyāya suddhī’ti.
'Purity is by means of fire-worship.'
Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.
But, Sāriputta, that fire-worship is not an easy thing which I have not practiced before for this long time, and that too by a king who was a khattiya, anointed, or by a brahmin of great wealth.
'As long as this good man is young, youthful, with jet-black hair, endowed with the blessing of youth, in the prime of life, so long is he endowed with supreme mastery of wisdom.
But when this good man is old, aged, decrepit, having reached the end of his life, eighty or ninety or a hundred years old by birth, then he declines from that mastery of wisdom.'
I, Sāriputta, am now old, aged, decrepit, having reached the end of my life; my age is eighty.
Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena.
Here, Sāriputta, I might have four disciples who are a hundred years old, living for a hundred years, endowed with supreme mindfulness, supreme swiftness, supreme perseverance, and supreme mastery of wisdom.
Just as, Sāriputta, a strong archer, well-trained, practiced, and skillful, could easily shoot through a palm-tree's shadow with a light arrow; so exceedingly mindful, so exceedingly swift, so exceedingly persevering, so exceedingly endowed with supreme mastery of wisdom.
Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ.
They would ask me questions concerning the four foundations of mindfulness, picking up one thing after another, and being asked, I would answer them, and having answered, they would retain my answers, and they would not question me again for a second time.
Apart from eating, drinking, consuming, and tasting; apart from defecating and urinating; apart from dispelling sleepiness and weariness, the Tathāgata's teaching of the Dhamma would not be exhausted, Sāriputta; the Tathāgata's explanation of the words of the Dhamma would not be exhausted; the Tathāgata's readiness to answer questions would not be exhausted.
Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ.
Then those four disciples of mine, a hundred years old, living for a hundred years, would pass away after a hundred years.
'An undeluded being has arisen in the world for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and human beings'—that one speaking rightly would say it of me: 'An undeluded being has arisen in the world for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and human beings.'"
The ascetic Gotama teaches the full understanding of feelings, and we too teach the full understanding of feelings.
idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?
Herein, friends, what is the distinction, what is the variance, what is the difference between the ascetic Gotama and us, that is, in regard to the teaching of the Dhamma or the instruction?”
The ascetic Gotama teaches the full understanding of feelings, and we too teach the full understanding of feelings.
Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti.
Herein, friends, what is the distinction, what is the variance, what is the difference between the ascetic Gotama and us, that is, in regard to the teaching of the Dhamma or the instruction?’
Bhikkhus, I do not see anyone in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions, except the Tathāgata or a disciple of the Tathāgata or one who has heard it from them.
Ko ca, bhikkhave, kāmānaṁ assādo?
And what, bhikkhus, is the gratification in sensual pleasures?
Pañcime, bhikkhave, kāmaguṇā.
Bhikkhus, there are these five cords of sensual pleasure.
Forms cognizable by the eye—agreeable, pleasing, charming, endearing, connected with sensual desire, enticing. Sounds cognizable by the ear… Odors cognizable by the nose… Flavors cognizable by the tongue… Tangibles cognizable by the body—agreeable, pleasing, charming, endearing, connected with sensual desire, enticing. These, bhikkhus, are the five cords of sensual pleasure.
Here, bhikkhus, a clansman earns his living by some craft—whether by accounting, or by calculation, or by reckoning, or by farming, or by trading, or by cattle-herding, or by archery, or as a king’s man, or by some other craft—he is confronted by cold, confronted by heat, afflicted by the touch of gadflies, mosquitoes, wind, sun, and reptiles, dying of hunger and thirst.
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
While he is thus guarding and protecting them, kings seize his riches, or thieves steal them, or fire burns them, or water sweeps them away, or unloved heirs take them.
So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:
And he grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion:
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, kings dispute with kings, khattiyas with khattiyas, brahmins with brahmins, householders with householders; mother disputes with son, son with mother, father with son, son with father; brother disputes with brother, brother with sister, sister with brother, friend with friend.
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, having taken sword and shield, having girded on bow and quiver, they charge into battle massed on both sides, while arrows are flying, spears are hurled, and swords are flashing.
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti.
There they are wounded by arrows, wounded by spears, and their heads are cut off by swords.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, having taken sword and shield, having girded on bow and quiver, they charge slippery, newly-plastered ramparts, while arrows are flying, spears are hurled, and swords are flashing.
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, they break into houses, plunder, commit burglary, and engage in highway robbery; they commit adultery.
they inflict the ‘gruel-pot’ punishment, the ‘shell-tonsure’ punishment, the ‘Rāhu’s mouth’ punishment, the ‘fire-garland’ punishment, the ‘flaming-hand’ punishment, the ‘reed-strip’ punishment, the ‘bark-dress’ punishment, the ‘antelope’ punishment, the ‘meat-hook’ punishment, the ‘coin-slice’ punishment, the ‘lye-wash’ punishment, the ‘pivot-bar’ punishment, the ‘straw-seat’ punishment; they sprinkle him with boiling oil, have him eaten by dogs, impale him alive on a stake, and cut off his head with a sword.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, they engage in bodily misconduct, verbal misconduct, mental misconduct.
Having engaged in bodily misconduct, verbal misconduct, and mental misconduct, with the breakup of the body, after death, they are reborn in a state of deprivation, in a bad destination, in perdition, in hell.
This too, bhikkhus, is a danger in sensual pleasures relating to future lives, a mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ?
And what, bhikkhus, is the escape from sensual pleasures?
Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ.
Bhikkhus, the removal of desire and lust, the abandoning of desire and lust for sensual pleasures—this is the escape from sensual pleasures.
Bhikkhus, whatever ascetics or brahmins do not thus understand as it actually is the gratification in sensual pleasures as gratification, the danger in them as danger, and the escape from them as escape—it is not possible that they themselves will fully understand sensual pleasures, or that they will instruct another so that by practicing accordingly he will fully understand sensual pleasures. That is not possible.
But, bhikkhus, whatever ascetics or brahmins thus understand as it actually is the gratification in sensual pleasures as gratification, the danger in them as danger, and the escape from them as escape—it is possible that they themselves will fully understand sensual pleasures, and that they will instruct another so that by practicing accordingly he will fully understand sensual pleasures. That is possible.
Ko ca, bhikkhave, rūpānaṁ assādo?
And what, bhikkhus, is the gratification in forms?
Suppose, bhikkhus, there were a khattiya maiden, or a brahmin maiden, or a householder’s maiden, fifteen or sixteen years of age, not too tall, not too short, not too thin, not too stout, not too dark, not too fair—is she not, bhikkhus, at that time at the height of her beauty and loveliness?
Here, bhikkhus, one might see that same sister at a later time, eighty, ninety, or a hundred years old, aged, bent like a roof-rafter, crooked, leaning on a staff, trembling as she walks, ailing, her youth vanished, her teeth broken, her hair grey, her hair scanty, bald, wrinkled, her limbs blotched.
Again, bhikkhus, one might see that same sister afflicted, suffering, gravely ill, lying fouled in her own urine and excrement, being lifted up by others, being laid down by others.
Again, bhikkhus, one might see that same sister as a corpse cast away in a charnel ground—dead for one, two, or three days, bloated, livid, and oozing with matter.
Again, bhikkhus, one might see that same sister as a corpse cast away in a charnel ground—being eaten by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, or various kinds of worms.
Again, bhikkhus, one might see that same sister as a corpse cast away in a charnel ground—a skeleton with flesh and blood, held together by sinews; a fleshless skeleton smeared with blood, held together by sinews; a skeleton without flesh and blood, held together by sinews; bones disconnected and scattered in all directions—here a hand-bone, there a foot-bone, here an ankle-bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a backbone, here a shoulder-bone, there a neck-bone, here a jaw-bone, there a tooth, here a skull.
Again, bhikkhus, one might see that same sister as a corpse cast away in a charnel ground—bones white, the color of shells; bones heaped up, more than a year old; bones rotten and crumbled to dust.
Bhikkhus, whatever ascetics or brahmins do not thus understand as it actually is the gratification in forms as gratification, the danger in them as danger, and the escape from them as escape—it is not possible that they themselves will fully understand forms, or that they will instruct another so that by practicing accordingly he will fully understand forms. That is not possible.
But, bhikkhus, whatever ascetics or brahmins thus understand as it actually is the gratification in forms as gratification, the danger in them as danger, and the escape from them as escape—it is possible that they themselves will fully understand forms, and that they will instruct another so that by practicing accordingly he will fully understand forms. That is possible.
Ko ca, bhikkhave, vedanānaṁ assādo?
And what, bhikkhus, is the gratification in feelings?
Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and pleasure born of seclusion.
At the time, bhikkhus, when a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna… at that time he does not intend his own affliction, nor the affliction of others, nor the affliction of both;
abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
at that time he feels a feeling that is free from affliction.
The highest gratification in feelings, bhikkhus, I say, is freedom from affliction.
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti:
Again, bhikkhus, with the stilling of directed thought and evaluation, a bhikkhu enters upon and abides in the second jhāna, which has internal confidence and unification of mind, is without directed thought and evaluation, and has rapture and pleasure born of concentration …pe… At the time, bhikkhus, when a bhikkhu, with the fading away of rapture, abides in equanimity, mindful and clearly comprehending, and experiences pleasure with the body—that of which the noble ones declare:
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe… yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
‘Equanimous, mindful, one abides happily’—he enters upon and abides in the third jhāna …pe… At the time, bhikkhus, when a bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity, at that time he does not intend his own affliction, nor the affliction of others, nor the affliction of both;
abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
at that time he feels a feeling that is free from affliction.
Bhikkhus, whatever ascetics or brahmins do not thus understand as it actually is the gratification in feelings as gratification, the danger in them as danger, and the escape from them as escape—it is not possible that they themselves will fully understand feelings, or that they will instruct another so that by practicing accordingly he will fully understand feelings. That is not possible.
But, bhikkhus, whatever ascetics or brahmins thus understand as it actually is the gratification in feelings as gratification, the danger in them as danger, and the escape from them as escape—it is possible that they themselves will fully understand feelings, and that they will instruct another so that by practicing accordingly he will fully understand feelings. That is possible.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The bhikkhus were satisfied and delighted in the Blessed One’s words.
Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.
The Greater Discourse on the Mass of Suffering, the third.
end of section [13 - Mahādukkhakkhandhasutta]❧
14 – Cūḷadukkhakkhandhasutta
mn14
MN 14
Majjhima Nikāya 14
The Middle Length Discourses 14
Cūḷadukkhakkhandhasutta
The Shorter Discourse on the Mass of Suffering
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park.
‘Greed is an defilement of the mind, hatred is an defilement of the mind, delusion is an defilement of the mind.’
Atha ca pana me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti.
Nevertheless, at times, states of greed occupy my mind and remain, states of hatred occupy my mind and remain, states of delusion occupy my mind and remain.
‘What state, indeed, remains unabandoned within me whereby at times states of greed occupy my mind and remain, states of hatred occupy my mind and remain, states of delusion occupy my mind and remain?’”
“Indeed, Mahānāma, that very state remains unabandoned within you whereby at times states of greed occupy your mind and remain, states of hatred occupy your mind and remain, states of delusion occupy your mind and remain.
So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi.
For if, Mahānāma, that state were abandoned within you, you would not be dwelling in a house, you would not be partaking of sensual pleasures.
Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi.
Because, Mahānāma, that very state remains unabandoned within you, therefore you dwell in a house and partake of sensual pleasures.
‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ;
‘Sensual pleasures give little gratification, much suffering, much tribulation, and the danger in them is greater’—even if, Mahānāma, this is well seen as it actually is with right wisdom by a noble-one's-disciple, yet if he does not attain rapture and pleasure apart from sensual pleasures, apart from unwholesome states, or something more peaceful than that,
atha kho so neva tāva anāvaṭṭī kāmesu hoti.
then he is not yet unresponsive to sensual pleasures.
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ;
But when, Mahānāma, a noble-one's-disciple has well seen as it actually is with right wisdom that ‘sensual pleasures give little gratification, much suffering, much tribulation, and the danger in them is greater,’ and he attains rapture and pleasure apart from sensual pleasures, apart from unwholesome states, or something more peaceful than that,
For me too, Mahānāma, before my Awakening, when I was still an unawakened Bodhisatta, though I had well seen as it actually is with right wisdom that ‘sensual pleasures give little gratification, much suffering, much tribulation, and the danger in them is greater,’ yet I did not attain rapture and pleasure apart from sensual pleasures, apart from unwholesome states, or something more peaceful than that;
then I did not yet claim to be unresponsive to sensual pleasures.
Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ;
But when, Mahānāma, I had well seen as it actually is with right wisdom that ‘sensual pleasures give little gratification, much suffering, much tribulation, and the danger in them is greater,’ and I attained rapture and pleasure apart from sensual pleasures, apart from unwholesome states, or something more peaceful than that,
athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ.
then I claimed to be unresponsive to sensual pleasures.
Ko ca, mahānāma, kāmānaṁ assādo?
And what, Mahānāma, is the gratification in sensual pleasures?
Pañcime, mahānāma, kāmaguṇā.
Mahānāma, there are these five cords of sensual pleasure.
sounds cognizable by the ear… odors cognizable by the nose… flavors cognizable by the tongue… tangibles cognizable by the body—agreeable, pleasing, charming, endearing, connected with sensual desire, enticing. These, Mahānāma, are the five cords of sensual pleasure.
Here, Mahānāma, a clansman earns his living by some craft—whether by accounting, or by calculation, or by reckoning, or by farming, or by trading, or by cattle-herding, or by archery, or as a king’s man, or by some other craft; he is confronted by cold, confronted by heat, afflicted by the touch of gadflies, mosquitoes, wind, sun, and reptiles, dying of hunger and thirst.
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.
If, Mahānāma, while this clansman is thus striving, exerting himself, and making an effort, those riches are not produced, he grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion: ‘My striving is in vain, my effort is fruitless!’
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
While he is thus guarding and protecting them, kings seize his riches, or thieves steal them, or fire burns them, or water sweeps them away, or unloved heirs take them.
So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati:
And he grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion:
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, kings dispute with kings, khattiyas with khattiyas, brahmins with brahmins, householders with householders; mother disputes with son, son with mother, father with son, son with father; brother disputes with brother, brother with sister, sister with brother, friend with friend.
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, having taken sword and shield, having girded on bow and quiver, they charge into battle massed on both sides, while arrows are flying, spears are hurled, and swords are flashing.
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti.
There they are wounded by arrows, wounded by spears, and their heads are cut off by swords.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, having taken sword and shield, having girded on bow and quiver, they charge slippery, newly-plastered ramparts, while arrows are flying, spears are hurled, and swords are flashing.
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, they break into houses, plunder, commit burglary, and engage in highway robbery; they commit adultery.
they inflict the ‘gruel-pot’ punishment, the ‘shell-tonsure’ punishment, the ‘Rāhu’s mouth’ punishment, the ‘fire-garland’ punishment, the ‘flaming-hand’ punishment, the ‘reed-strip’ punishment, the ‘bark-dress’ punishment, the ‘antelope’ punishment, the ‘meat-hook’ punishment, the ‘coin-slice’ punishment, the ‘lye-wash’ punishment, the ‘pivot-bar’ punishment, the ‘straw-seat’ punishment; they sprinkle him with boiling oil, have him eaten by dogs, impale him alive on a stake, and cut off his head with a sword.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, they engage in bodily misconduct, verbal misconduct, mental misconduct.
Having engaged in bodily misconduct, verbal misconduct, and mental misconduct, with the breakup of the body, after death, they are reborn in a state of deprivation, in a bad destination, in perdition, in hell.
This too, Mahānāma, is a danger in sensual pleasures relating to future lives, a mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures.
Now on that occasion, a number of Nigaṇṭhas on the Black Rock on the slope of Mount Isigili were practicing the austerity of standing erect, rejecting seats, and were experiencing painful, racking, sharp, severe feelings.
‘Why, friends Nigaṇṭhas, are you practicing the austerity of standing erect, rejecting seats, and experiencing these painful, racking, sharp, severe feelings?’
Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ:
When this was said, Mahānāma, those Nigaṇṭhas said to me:
From no inflow in the future, destruction of kamma; from destruction of kamma, destruction of suffering; from destruction of suffering, destruction of feeling; from destruction of feeling, all suffering will be exhausted.”
Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti.
And this we approve of and accept, and by it we are satisfied.’
Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ:
When this was said, Mahānāma, I said to those Nigaṇṭhas:
‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—ahuvamheva mayaṁ pubbe na nāhuvamhā’ti?
‘But, friends Nigaṇṭhas, do you know that you existed in the past, and not that you did not exist?’
‘But, friends Nigaṇṭhas, do you know that so much suffering has been exhausted, or that so much suffering has to be exhausted, or that when so much suffering has been exhausted, all suffering will have been exhausted?’
‘But, friends Nigaṇṭhas, do you know the abandoning of unwholesome states in the present life and the undertaking of wholesome states?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—ahuvamheva mayaṁ pubbe na nāhuvamhāti, na jānātha—akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhāti, na jānātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti.
‘So it seems, friends Nigaṇṭhas, that you do not know that you existed in the past… you do not know that you did evil kamma in the past… you do not know that you did such and such evil kamma… you do not know that so much suffering has been exhausted, or that so much suffering has to be exhausted, or that when so much suffering has been exhausted, all suffering will have been exhausted.
Na jānātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ.
You do not know the abandoning of unwholesome states in the present life and the undertaking of wholesome states.
Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti?
This being so, friends Nigaṇṭhas, those in the world who are cruel, bloody-handed, engaged in cruel deeds, when reborn among humans, go forth among the Nigaṇṭhas.’
For if, friend Gotama, happiness were to be gained by happiness, King Seniya Bimbisāra of Magadha would gain happiness, for King Seniya Bimbisāra of Magadha abides in greater happiness than the venerable Gotama.’
For if, friend Gotama, happiness were to be gained by happiness, King Seniya Bimbisāra of Magadha would gain happiness, for King Seniya Bimbisāra of Magadha abides in greater happiness than the venerable Gotama.”
‘Surely, friend Gotama, we have spoken rashly and without reflection when we said: “Friend Gotama, happiness is not to be gained by happiness; happiness is to be gained by suffering.
For if, friend Gotama, happiness were to be gained by happiness, King Seniya Bimbisāra of Magadha would gain happiness, for King Seniya Bimbisāra of Magadha abides in greater happiness than the venerable Gotama.”
Api ca tiṭṭhatetaṁ, idānipi mayaṁ āyasmantaṁ gotamaṁ pucchāma:
What do you think, friends Nigaṇṭhas? Is King Seniya Bimbisāra of Magadha able, without moving his body, without uttering a word, to abide experiencing exclusively pleasure for seven days and nights?’
‘What do you think, friends Nigaṇṭhas? Is King Seniya Bimbisāra of Magadha able, without moving his body, without uttering a word, for six days and nights… for five days and nights… for four days and nights… for three days and nights… for two days and nights… for one day and night, to abide experiencing exclusively pleasure?’
I, friends Nigaṇṭhas, am able, without moving his body, without uttering a word, for two days and nights… for three days and nights… for four days and nights… for five days and nights… for six days and nights… for seven days and nights, to abide experiencing exclusively pleasure.
Thus have I heard. On one occasion the Venerable Mahāmoggallāna was dwelling among the Bhaggas in the Deer Park at Bhesakaḷāvana, on Susumāra Hill.
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:
There the Venerable Mahāmoggallāna addressed the bhikkhus thus:
“āvuso bhikkhavo”ti.
“Friends, bhikkhus!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ.
“Friend!” those bhikkhus replied to the Venerable Mahāmoggallāna.
Āyasmā mahāmoggallāno etadavoca:
The Venerable Mahāmoggallāna said this:
“Pavāreti cepi, āvuso, bhikkhu:
“If, friends, a bhikkhu invites (criticism) thus:
‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī na ceva vattabbaṁ maññanti, na ca anusāsitabbaṁ maññanti, na ca tasmiṁ puggale vissāsaṁ āpajjitabbaṁ maññanti.
‘Let the venerable ones speak to me; I am to be spoken to by the venerable ones,’ but he is difficult to admonish, possessed of qualities that make him difficult to admonish, impatient, and does not accept instruction properly, then his spiritual companions do not think he is to be spoken to, nor do they think he is to be instructed, nor do they think he is to be trusted in that individual.
Katame cāvuso, dovacassakaraṇā dhammā?
“And what, friends, are the qualities that make one difficult to admonish?
That, friends, a bhikkhu, when admonished by one who admonishes him, **retaliates against the admonisher**—this quality makes one difficult to admonish.
That, friends, a bhikkhu, when admonished by one who admonishes him, **returns accusation to the admonisher**—this quality makes one difficult to admonish.
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **answers beside the point, turns the conversation aside, and displays anger, ill will, and discontent**.
That, friends, a bhikkhu, when admonished by one who admonishes him, **answers beside the point, turns the conversation aside, and displays anger, ill will, and discontent**—this quality makes one difficult to admonish.
Puna caparaṁ, āvuso, bhikkhu codito codakena apadāne na sampāyati.
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **is not compliant on the point of fact**.
Yaṁpāvuso, bhikkhu codito codakena apadāne na sampāyati—ayampi dhammo dovacassakaraṇo.
That, friends, a bhikkhu, when admonished by one who admonishes him, **is not compliant on the point of fact**—this quality makes one difficult to admonish.
Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī.
“Again, friends, a bhikkhu is **a disparager and a denigrator**.
That, friends, a bhikkhu is **one who clings to his own views, holds onto them tenaciously, and is hard to let go of them**—this quality makes one difficult to admonish.
Ime vuccantāvuso, dovacassakaraṇā dhammā.
“These, friends, are called the qualities that make one difficult to admonish.
No cepi, āvuso, bhikkhu pavāreti:
“If, friends, a bhikkhu does not invite (criticism) thus:
‘Let the venerable ones speak to me; I am to be spoken to by the venerable ones,’ but he is easy to admonish, possessed of qualities that make him easy to admonish, patient, and accepts instruction properly, then his spiritual companions think he is to be spoken to, and they think he is to be instructed, and they think he is to be trusted in that individual.
Katame cāvuso, sovacassakaraṇā dhammā?
“And what, friends, are the qualities that make one easy to admonish?
Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṁ icchānaṁ vasaṁ gato.
Here, friends, a bhikkhu is **not evil in his wishes**, not dominated by evil wishes.
Yaṁpāvuso, bhikkhu na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato—ayampi dhammo sovacassakaraṇo.
That, friends, a bhikkhu is **not evil in his wishes**, not dominated by evil wishes—this quality makes one easy to admonish.
That, friends, a bhikkhu is **not one who praises himself and does not disparage others**—this quality makes one easy to admonish.
Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhābhibhūto.
“Again, friends, a bhikkhu is **not irascible and not overcome by anger**.
Yaṁpāvuso, bhikkhu na kodhano hoti na kodhābhibhūto—ayampi dhammo sovacassakaraṇo.
That, friends, a bhikkhu is **not irascible and not overcome by anger**—this quality makes one easy to admonish.
Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī.
“Again, friends, a bhikkhu is **not irascible and because of anger he does not harbor resentment**.
Yaṁpāvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī—ayampi dhammo sovacassakaraṇo.
That, friends, a bhikkhu is **not irascible and because of anger he does not harbor resentment**—this quality makes one easy to admonish.
Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī.
“Again, friends, a bhikkhu is **not irascible and because of anger he does not express anger**.
Yaṁpāvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī—ayampi dhammo sovacassakaraṇo.
That, friends, a bhikkhu is **not irascible and because of anger he does not express anger**—this quality makes one easy to admonish.
Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṁ nicchāretā.
“Again, friends, a bhikkhu is **not irascible and because of anger he does not utter words on the verge of anger**.
Yaṁpāvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṁ nicchāretā—ayampi dhammo sovacassakaraṇo.
That, friends, a bhikkhu is **not irascible and because of anger he does not utter words on the verge of anger**—this quality makes one easy to admonish.
That, friends, a bhikkhu, when admonished by one who admonishes him, **does not retaliate against the admonisher**—this quality makes one easy to admonish.
Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ na apasādeti.
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **does not belittle the admonisher**.
Yaṁpāvuso, bhikkhu codito codakena codakaṁ na apasādeti—ayampi dhammo sovacassakaraṇo.
That, friends, a bhikkhu, when admonished by one who admonishes him, **does not belittle the admonisher**—this quality makes one easy to admonish.
Puna caparaṁ, āvuso, bhikkhu codito codakena codakassa na paccāropeti.
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **does not return accusation to the admonisher**.
Yaṁpāvuso, bhikkhu codito codakena codakassa na paccāropeti—ayampi dhammo sovacassakaraṇo.
That, friends, a bhikkhu, when admonished by one who admonishes him, **does not return accusation to the admonisher**—this quality makes one easy to admonish.
Puna caparaṁ, āvuso, bhikkhu codito codakena na aññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti.
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **does not answer beside the point, does not turn the conversation aside, and does not display anger, ill will, and discontent**.
Yaṁpāvuso, bhikkhu codito codakena na aññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti—ayampi dhammo sovacassakaraṇo.
That, friends, a bhikkhu, when admonished by one who admonishes him, **does not answer beside the point, does not turn the conversation aside, and does not display anger, ill will, and discontent**—this quality makes one easy to admonish.
That, friends, a bhikkhu is **not one who clings to his own views, does not hold onto them tenaciously, and is easy to let go of them**—this quality makes one easy to admonish.
Ime vuccantāvuso, sovacassakaraṇā dhammā.
“These, friends, are called the qualities that make one easy to admonish.
‘**That** person who is **irascible and because of anger he utters words on the verge of anger**, this person is **disagreeable and unpleasant** to me;
‘**That** person who, when admonished by one who admonishes him, **retaliates against the admonisher**, this person is **disagreeable and unpleasant** to me;
and if I were, when admonished by one who admonishes me, to **retaliate against the admonisher**, I would be **disagreeable and unpleasant** to others.’
Thus knowing, friends, a bhikkhu should arouse the thought: ‘When admonished by one who admonishes me, I will **not retaliate against the admonisher**.’
‘**That** person who, when admonished by one who admonishes him, **returns accusation to the admonisher**, this person is **disagreeable and unpleasant** to me;
and if I were, when admonished by one who admonishes me, to **return accusation to the admonisher**, I would be **disagreeable and unpleasant** to others.’
Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena codakassa na paccāropessāmī’ti cittaṁ uppādetabbaṁ.
Thus knowing, friends, a bhikkhu should arouse the thought: ‘When admonished by one who admonishes me, I will **not return accusation to the admonisher**.’
‘**That** person who, when admonished by one who admonishes him, **answers beside the point, turns the conversation aside, and displays anger, ill will, and discontent**, this person is **disagreeable and unpleasant** to me;
and if I were, when admonished by one who admonishes me, to **answer beside the point, turn the conversation aside, and display anger, ill will, and discontent**, I would be **disagreeable and unpleasant** to others.’
Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena na aññenaññaṁ paṭicarissāmi, na bahiddhā kathaṁ apanāmessāmi, na kopañca dosañca appaccayañca pātukarissāmī’ti cittaṁ uppādetabbaṁ.
Thus knowing, friends, a bhikkhu should arouse the thought: ‘When admonished by one who admonishes me, I will **not answer beside the point, not turn the conversation aside, and not display anger, ill will, and discontent**.’
‘Yo khvāyaṁ puggalo codito codakena apadāne na sampāyati, ayaṁ me puggalo appiyo amanāpo;
‘**That** person who, when admonished by one who admonishes him, **is not compliant on the point of fact**, this person is **disagreeable and unpleasant** to me;
and if I were, when admonished by one who admonishes me, to **not be compliant on the point of fact**, I would be **disagreeable and unpleasant** to others.’
‘**That** person who is **one who clings to his own views, holds onto them tenaciously, and is hard to let go of them**, this person is **disagreeable and unpleasant** to me;
and if I were **one who clung to my own views, held onto them tenaciously, and was hard to let go of them**, I would be **disagreeable and unpleasant** to others.’
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not one who clings to his own views, does not hold onto them tenaciously, and is easy to let go of them**.’
‘I am **evil in my wishes, dominated by evil wishes**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘I am **not evil in my wishes, not dominated by evil wishes**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **one who praises myself and disparages others**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘I am **not one who praises myself and do not disparage others**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **not irascible and not overcome by anger**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
If, friends, a bhikkhu, reflecting, knows thus: ‘I am **irascible and because of anger I harbor resentment**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
But if, friends, a bhikkhu, reflecting, knows thus: ‘I am **not irascible and not harbor resentment because of anger**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **irascible and because of anger I express anger**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘I am **not irascible and not express anger because of anger**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **irascible and because of anger I utter words on the verge of anger**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘I am **not irascible and not utter words on the verge of anger because of anger**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
If, friends, a bhikkhu, reflecting, knows thus: ‘When admonished by one who admonishes me, I **retaliate against the admonisher**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘When admonished by one who admonishes me, I **do not retaliate against the admonisher**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
If, friends, a bhikkhu, reflecting, knows thus: ‘When admonished by one who admonishes me, I **belittle the admonisher**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘When admonished by one who admonishes me, I **do not belittle the admonisher**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘When admonished by one who admonishes me, I **return accusation to the admonisher**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘When admonished by one who admonishes me, I **do not return accusation to the admonisher**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘When admonished by one who admonishes me, do I **answer beside the point, turn the conversation aside, and display anger, ill will, and discontent**?’
‘When admonished by one who admonishes me, I **answer beside the point, turn the conversation aside, and display anger, ill will, and discontent**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
But if, friends, a bhikkhu, reflecting, knows thus:
‘codito khomhi codakena na aññenaññaṁ paṭicarāmi, na bahiddhā kathaṁ apanāmemi, na kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.
‘When admonished by one who admonishes me, I **do not answer beside the point, do not turn the conversation aside, and do not display anger, ill will, and discontent**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘When admonished by one who admonishes me, I am **not compliant on the point of fact**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘When admonished by one who admonishes me, I am **compliant on the point of fact**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **not a disparager and not a denigrator**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **not envious and not stingy**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **not deceitful and not fraudulent**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **not stubborn and not conceited**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
‘I am **one who clings to my own views, holds onto them tenaciously, and am hard to let go of them**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities.
‘I am **not one who clings to his own views, does not hold onto them tenaciously, and is easy to let go of them**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
“If, friends, a bhikkhu, reflecting, finds that all these evil unwholesome qualities are **not abandoned in himself**, then, friends, that bhikkhu should strive for the abandoning of all these evil unwholesome qualities.
But if, friends, a bhikkhu, reflecting, finds that all these evil unwholesome qualities **are abandoned in himself**, then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.
“Just as, friends, a woman or a man, young, youthful, fond of ornaments, examining their own facial reflection in a clean, bright mirror, or in a clear bowl of water, if they see dirt or blemish there, they strive for the removal of that very dirt or blemish;
no ce tattha passati rajaṁ vā aṅgaṇaṁ vā, teneva attamano hoti:
but if they do not see any dirt or blemish there, they are pleased with that, thinking:
“Even so, friends, if a bhikkhu, reflecting, finds that all these evil unwholesome qualities are **not abandoned in himself**, then, friends, that bhikkhu should strive for the abandoning of all these evil unwholesome qualities.
But if, friends, a bhikkhu, reflecting, finds that all these evil unwholesome qualities **are abandoned in himself**, then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.”
Idamavocāyasmā mahāmoggallāno.
This is what the Venerable Mahāmoggallāna said.
Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti.
Those bhikkhus were satisfied and rejoiced in the Venerable Mahāmoggallāna’s words.
Anumānasuttaṁ niṭṭhitaṁ pañcamaṁ.
The Discourse on Self-Estimation is concluded, the fifth.
end of section [15 - Anumānasutta]❧
16 – Cetokhilasutta
mn16
Majjhima Nikāya 16
MN 16
Cetokhilasutta
The Discourse on Mental Barrenness
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus thus:
“bhikkhavo”ti.
“Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir!” those bhikkhus replied to the Blessed One.
“For any bhikkhu, bhikkhus, for whom the **five kinds of mental barrenness** have not been abandoned, and the **five kinds of mental bondage** have not been uprooted, it is not possible that he will grow, increase, and develop in this Dhamma and Discipline.
Katamāssa pañca cetokhilā appahīnā honti?
“What are the **five kinds of mental barrenness** that have not been abandoned in him?
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Here, bhikkhus, a bhikkhu **is doubtful about the Teacher, wavers, is not convinced, and does not have faith**.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu **is doubtful about the Teacher, wavers, is not convinced, and does not have faith**, his mind does not incline to ardor, dedication, perseverance, and exertion.
“Again, bhikkhus, a bhikkhu **is doubtful about the Dhamma, wavers, is not convinced, and does not have faith**... This is his **second mental barrenness** that has not been abandoned.
“Again, bhikkhus, a bhikkhu **is doubtful about the Saṅgha, wavers, is not convinced, and does not have faith**... This is his **third mental barrenness** that has not been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati.
“Again, bhikkhus, a bhikkhu **is doubtful about the training, wavers, is not convinced, and does not have faith**.
Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu **is doubtful about the training, wavers, is not convinced, and does not have faith**, his mind does not incline to ardor, dedication, perseverance, and exertion.
“Again, bhikkhus, a bhikkhu is **angry with his spiritual companions, displeased, with his mind smitten, and barren**.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu is **angry with his spiritual companions, displeased, with his mind smitten, and barren**, his mind does not incline to ardor, dedication, perseverance, and exertion.
Here, bhikkhus, a bhikkhu is **not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from fever, not free from craving**.
Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu is **not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from fever, not free from craving**, his mind does not incline to ardor, dedication, perseverance, and exertion.
“Again, bhikkhus, a bhikkhu, **having eaten his fill, filling his stomach to the brim, dwells devoted to the pleasure of lying down, the pleasure of rolling over, the pleasure of sleepiness**.
Yo so, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu, **having eaten his fill, filling his stomach to the brim, dwells devoted to the pleasure of lying down, the pleasure of rolling over, the pleasure of sleepiness**, his mind does not incline to ardor, dedication, perseverance, and exertion.
‘By this virtue, or by this observance, or by this ascetic practice, or by this spiritual life, I will become a deva, or a certain kind of deva,’ his mind does not incline to ardor, dedication, perseverance, and exertion.
When his mind does not incline to ardor, dedication, perseverance, and exertion, this is his **fifth mental bondage** that has not been uprooted.
Imāssa pañca cetasovinibandhā asamucchinnā honti.
These are his **five kinds of mental bondage** that have not been uprooted.
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati.
“For any bhikkhu, bhikkhus, for whom these **five kinds of mental barrenness** have not been abandoned, and these **five kinds of mental bondage** have not been uprooted, it is not possible that he will grow, increase, and develop in this Dhamma and Discipline.
“For any bhikkhu, bhikkhus, for whom the **five kinds of mental barrenness** have been abandoned, and the **five kinds of mental bondage** have been well uprooted, it is possible that he will grow, increase, and develop in this Dhamma and Discipline.
Katamāssa pañca cetokhilā pahīnā honti?
“What are the **five kinds of mental barrenness** that have been abandoned in him?
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati.
Here, bhikkhus, a bhikkhu **is not doubtful about the Teacher, does not waver, is convinced, and has faith**.
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu **is not doubtful about the Teacher, does not waver, is convinced, and has faith**, his mind inclines to ardor, dedication, perseverance, and exertion.
When his mind inclines to ardor, dedication, perseverance, and exertion, this is his **first mental barrenness** that has been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… evamassāyaṁ dutiyo cetokhilo pahīno hoti.
“Again, bhikkhus, a bhikkhu **is not doubtful about the Dhamma, does not waver, is convinced, and has faith**... This is his **second mental barrenness** that has been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… evamassāyaṁ tatiyo cetokhilo pahīno hoti.
“Again, bhikkhus, a bhikkhu **is not doubtful about the Saṅgha, does not waver, is convinced, and has faith**... This is his **third mental barrenness** that has been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… evamassāyaṁ catuttho cetokhilo pahīno hoti.
“Again, bhikkhus, a bhikkhu **is not doubtful about the training, does not waver, is convinced, and has faith**... This is his **fourth mental barrenness** that has been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto.
“Again, bhikkhus, a bhikkhu is **not angry with his spiritual companions, not displeased, with his mind not smitten, and not barren**.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu is **not angry with his spiritual companions, not displeased, with his mind not smitten, and not barren**, his mind inclines to ardor, dedication, perseverance, and exertion.
Here, bhikkhus, a bhikkhu is **free from passion for sensual pleasures, free from desire, free from affection, free from thirst, free from fever, free from craving**.
Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu is **free from passion for sensual pleasures, free from desire, free from affection, free from thirst, free from fever, free from craving**, his mind inclines to ardor, dedication, perseverance, and exertion.
“Again, bhikkhus, a bhikkhu is **free from passion for the body**...
rūpe vītarāgo hoti …pe…
...free from passion for forms...
na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati.
...does **not, having eaten his fill, filling his stomach to the brim, dwell devoted to the pleasure of lying down, the pleasure of rolling over, the pleasure of sleepiness**.
Yo so, bhikkhave, bhikkhu na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.
When, bhikkhus, a bhikkhu does **not, having eaten his fill, filling his stomach to the brim, dwell devoted to the pleasure of lying down, the pleasure of rolling over, the pleasure of sleepiness**, his mind inclines to ardor, dedication, perseverance, and exertion.
‘By this virtue, or by this observance, or by this ascetic practice, or by this spiritual life, I will become a deva, or a certain kind of deva,’ his mind inclines to ardor, dedication, perseverance, and exertion.
These are his **five kinds of mental bondage** that have been well uprooted.
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati.
“For any bhikkhu, bhikkhus, for whom these **five kinds of mental barrenness** have been abandoned, and these **five kinds of mental bondage** have been well uprooted, it is possible that he will grow, increase, and develop in this Dhamma and Discipline.
“He cultivates the **base of supernormal power endowed with concentration due to desire and volitional formations of exertion**; he cultivates the **base of supernormal power endowed with concentration due to energy and volitional formations of exertion**; he cultivates the **base of supernormal power endowed with concentration due to mind and volitional formations of exertion**; he cultivates the **base of supernormal power endowed with concentration due to investigation and volitional formations of exertion**, with **persistence** as the fifth.
Sa kho so, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.
Such a bhikkhu, bhikkhus, endowed with these fifteen factors of persistence, is capable of realization, capable of full enlightenment, capable of attaining the unsurpassed security from bondage.
“Even so, bhikkhus, such a bhikkhu, endowed with these fifteen factors of persistence, is capable of realization, capable of full enlightenment, capable of attaining the unsurpassed security from bondage.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Those bhikkhus were satisfied and rejoiced in the Blessed One’s words.
Cetokhilasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
The Discourse on Mental Barrenness is concluded, the sixth.
end of section [16 - Cetokhilasutta]❧
17 – Vanapatthasutta
mn17
Majjhima Nikāya 17
MN 17
Vanapatthasutta
The Discourse on Forest Wilderness
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus thus:
“bhikkhavo”ti.
“Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir!” those bhikkhus replied to the Blessed One.
“Here, bhikkhus, a bhikkhu dwells dependent on a certain forest wilderness.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.
Dwelling dependent on that forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.
‘I dwell dependent on this forest wilderness.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti.
Dwelling dependent on this forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.
“But here, bhikkhus, a bhikkhu dwells dependent on a certain forest wilderness.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.
Dwelling dependent on that forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.
Dwelling dependent on this forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.
But I did not go forth from the household life into homelessness for the sake of robes, nor for the sake of almsfood... nor for the sake of lodgings... nor for the sake of medicines for the sick.
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti.
Yet, dwelling dependent on this forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.’
Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ.
That bhikkhu, bhikkhus, should depart from that forest wilderness with the intention; he should not stay there.
Dwelling dependent on that forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.
Dwelling dependent on this forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.
But I did not go forth from the household life into homelessness for the sake of robes, nor for the sake of almsfood... nor for the sake of lodgings... nor for the sake of medicines for the sick.
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti.
Yet, dwelling dependent on this forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.’
Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ.
That bhikkhu, bhikkhus, should stay in that forest wilderness with the intention; he should not depart.
Dwelling dependent on that forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.
Dwelling dependent on this forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.’
Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ.
That bhikkhu, bhikkhus, should stay in that forest wilderness throughout his life; he should not depart.
“Here, bhikkhus, a bhikkhu dwells dependent on a certain village... dependent on a certain town... dependent on a certain city... dependent on a certain district... dependent on a certain individual.
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.
Dwelling dependent on that individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.
Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.
Dwelling dependent on this individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.’
“But here, bhikkhus, a bhikkhu dwells dependent on a certain individual.
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.
Dwelling dependent on that individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.
Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.
Dwelling dependent on this individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.
But I did not go forth from the household life into homelessness for the sake of robes, nor for the sake of almsfood... nor for the sake of lodgings... nor for the sake of medicines for the sick.
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti.
Yet, dwelling dependent on this individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.’
Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo.
That bhikkhu, bhikkhus, should depart from that individual with the intention, taking leave; he should not continue to follow him.
Dwelling dependent on that individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.
Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.
Dwelling dependent on this individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.
But I did not go forth from the household life into homelessness for the sake of robes, nor for the sake of almsfood... nor for the sake of lodgings... nor for the sake of medicines for the sick.
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti.
Yet, dwelling dependent on this individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.’
Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ.
That bhikkhu, bhikkhus, should continue to follow that individual with the intention; he should not depart.
Dwelling dependent on that individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.
Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.
Dwelling dependent on this individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti.
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.’
Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti.
That bhikkhu, bhikkhus, should continue to follow that individual throughout his life, even if he is pushed away.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Those bhikkhus were satisfied and rejoiced in the Blessed One’s words.
Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ.
The Discourse on Forest Wilderness is concluded, the seventh.
“Friend, I assert and proclaim such a doctrine that one does not quarrel with anyone in the world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans; and perceptions no longer underlie that brahmin who abides detached from sensual pleasures, without doubting, with perplexity cut off, and with craving for existence and non-existence eliminated. This is what I assert, friend, this is what I proclaim.”
When this was said, Daṇḍapāṇi the Sakyan shook his head, lolled his tongue, and departed, leaning on his staff, with his brow puckered into three wrinkles.
‘Friend, I assert and proclaim such a doctrine that one does not quarrel with anyone in the world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans; and perceptions no longer underlie that brahmin who abides detached from sensual pleasures, without doubting, with perplexity cut off, and with craving for existence and non-existence eliminated. This is what I assert, friend, this is what I proclaim.’
When this was said, bhikkhus, Daṇḍapāṇi the Sakyan shook his head, lolled his tongue, and departed, leaning on his staff, with his brow puckered into three wrinkles.”
“But, venerable sir, asserting what doctrine does the Blessed One not quarrel with anyone in the world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans?
And how is it, venerable sir, that perceptions no longer underlie the Blessed One, that brahmin who abides detached from sensual pleasures, without doubting, with perplexity cut off, and with craving for existence and non-existence eliminated?”
this itself is an end to the underlying tendency to lust, an end to the underlying tendency to aversion, an end to the underlying tendency to views, an end to the underlying tendency to doubt, an end to the underlying tendency to conceit, an end to the underlying tendency to craving for existence, an end to the underlying tendency to ignorance; an end to the taking up of rods and weapons, to quarrels, brawls, disputes, recrimination, malice, and false speech.
The venerable Mahākaccāna is capable of expounding in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail.
“Friend Kaccāna, the Blessed One has risen from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail:
‘This venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. The venerable Mahākaccāna is capable of expounding in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail.
“Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, would pass over the root and trunk of a great tree standing possessed of heartwood, and would think that heartwood should be sought among its branches and foliage.
Such is the case with you, venerable sirs, that when the Teacher was face to face with you, you passed over the Blessed One and thought that I should be asked about the meaning.
For, friends, the Blessed One knows what is to be known, sees what is to be seen; he is the Eye, he is Knowledge, he is Dhamma, he is Brahmā; he is the proclaimer, the expounder, the bringer of the goal, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata.
So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha.
That was the time when you should have asked the Blessed One the meaning of this.
Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
As the Blessed One explained it, so you should have remembered it.”
“Surely, friend Kaccāna, the Blessed One knows what is to be known, sees what is to be seen; he is the Eye, he is Knowledge, he is Dhamma, he is Brahmā; he is the proclaimer, the expounder, the bringer of the goal, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata.
So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma.
That was indeed the time when we should have asked the Blessed One the meaning of this.
Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
As the Blessed One would have explained it, so we would have remembered it.
However, the venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life; the venerable Mahākaccāna is capable of expounding in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail.
Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti.
Let the venerable Mahākaccāna expound it without finding it troublesome.”
“Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail, namely:
if there is nothing there to delight in, to welcome, to become attached to, this itself is an end to the underlying tendency to lust… Here these evil unwholesome states cease without remainder’—I understand the detailed meaning of this summary given in brief by the Blessed One but not expounded by him in detail, as follows:
Friends, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling arises; what one feels, one perceives; what one perceives, one thinks about; what one thinks about, one mentally proliferates; with what one has mentally proliferated as source, concepts characterized by the proliferation of perceptions assail a person in regard to past, future, and present forms cognizable by the eye.
Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…
Friends, dependent on the ear and sounds, ear-consciousness arises…
ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…
Friends, dependent on the nose and odors, nose-consciousness arises…
jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…
Friends, dependent on the tongue and flavors, tongue-consciousness arises…
kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…
Friends, dependent on the body and tangibles, body-consciousness arises…
Friends, dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling arises; what one feels, one perceives; what one perceives, one thinks about; what one thinks about, one mentally proliferates; with what one has mentally proliferated as source, concepts characterized by the proliferation of perceptions assail a person in regard to past, future, and present mental phenomena cognizable by the mind.
So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
Now, friends, when there is the eye, when there are forms, when there is eye-consciousness, it is possible that one will describe a designation of contact—this is possible.
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is a designation of contact, it is possible that one will describe a designation of feeling—this is possible.
Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is a designation of feeling, it is possible that one will describe a designation of perception—this is possible.
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is a designation of perception, it is possible that one will describe a designation of thought—this is possible.
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is a designation of thought, it is possible that one will describe a designation of the assailing of concepts characterized by the proliferation of perceptions—this is possible.
So vatāvuso, sotasmiṁ sati sadde sati …pe… ghānasmiṁ sati gandhe sati …pe… jivhāya sati rase sati …pe… kāyasmiṁ sati phoṭṭhabbe sati …pe… manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
Now, friends, when there is the ear, when there are sounds… when there is the nose, when there are odors… when there is the tongue, when there are flavors… when there is the body, when there are tangibles… when there is the mind, when there are mental phenomena, when there is mind-consciousness, it is possible that one will describe a designation of contact—this is possible.
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is a designation of contact, it is possible that one will describe a designation of feeling—this is possible.
Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is a designation of feeling, it is possible that one will describe a designation of perception—this is possible.
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is a designation of perception, it is possible that one will describe a designation of thought—this is possible.
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is a designation of thought, it is possible that one will describe a designation of the assailing of concepts characterized by the proliferation of perceptions—this is possible.
Now, friends, when there is no eye, when there are no forms, when there is no eye-consciousness, it is not possible that one will describe a designation of contact—this is not possible.
When there is no designation of thought, it is not possible that one will describe a designation of the assailing of concepts characterized by the proliferation of perceptions—this is not possible.
Now, friends, when there is no ear, when there are no sounds… when there is no nose, when there are no odors… when there is no tongue, when there are no flavors… when there is no body, when there are no tangibles… when there is no mind, when there are no mental phenomena, when there is no mind-consciousness, it is not possible that one will describe a designation of contact—this is not possible.
When there is no designation of thought, it is not possible that one will describe a designation of the assailing of concepts characterized by the proliferation of perceptions—this is not possible.
“Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail, namely:
‘Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions—if there is nothing there to delight in, to welcome, to become attached to, this itself is an end to the underlying tendency to lust… Here these evil unwholesome states cease without remainder’—I understand the detailed meaning of this summary given in brief by the Blessed One but not expounded by him in detail, in this way.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.
Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this.
Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
As the Blessed One explains it to you, so you should remember it.”
“Venerable sir, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail, namely:
this itself is an end to the underlying tendency to lust, an end to the underlying tendency to aversion, an end to the underlying tendency to views, an end to the underlying tendency to doubt, an end to the underlying tendency to conceit, an end to the underlying tendency to craving for existence, an end to the underlying tendency to ignorance; an end to the taking up of rods and weapons, to quarrels, brawls, disputes, recrimination, malice, and false speech.
‘This venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life; the venerable Mahākaccāna is capable of expounding in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail. Suppose we went to the venerable Mahākaccāna
“Venerable sir, just as a man overcome by hunger and weakness might come upon a honeyball, and wherever he might taste it, he would find a sweet, delicious flavor.
So too, venerable sir, whatever way an intelligent bhikkhu examines with wisdom the meaning of this Dhamma exposition, he will find satisfaction, he will find confidence of mind.
Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?
What, venerable sir, is the name of this Dhamma exposition?”
“As I, bhikkhus, was dwelling thus, diligent, ardent, and resolute, a **thought of sensual desire** arose in me.
So evaṁ pajānāmi:
I understood it thus:
‘uppanno kho me ayaṁ kāmavitakko.
‘This **thought of sensual desire** has arisen in me.
So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.
This leads to my own affliction, to the affliction of others, and to the affliction of both; it obstructs wisdom, is associated with distress, and does not lead to Nibbāna.’
“As I, bhikkhus, was dwelling thus, diligent, ardent, and resolute, a **thought of ill will** arose in me... a **thought of harm** arose in me.
So evaṁ pajānāmi:
I understood it thus:
‘uppanno kho me ayaṁ vihiṁsāvitakko.
‘This **thought of harm** has arisen in me.
So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.
This leads to my own affliction, to the affliction of others, and to the affliction of both; it obstructs wisdom, is associated with distress, and does not lead to Nibbāna.’
If, bhikkhus, a bhikkhu frequently thinks and ponders upon **thoughts of sensual desire**, he has abandoned **thoughts of renunciation**, and has made **thoughts of sensual desire** abundant; then his mind inclines to **thoughts of sensual desire**.
If, bhikkhus... If, bhikkhus, a bhikkhu frequently thinks and ponders upon **thoughts of harm**, he has abandoned **thoughts of non-harm**, and has made **thoughts of harm** abundant; then his mind inclines to **thoughts of harm**.
“Even so, bhikkhus, I saw the danger, the degradation, the defilement of unwholesome qualities, and the benefit in renunciation, the aspect of cleansing, of wholesome qualities.
“As I, bhikkhus, was dwelling thus, diligent, ardent, and resolute, a **thought of renunciation** arose in me.
So evaṁ pajānāmi:
I understood it thus:
‘uppanno kho me ayaṁ nekkhammavitakko.
‘This **thought of renunciation** has arisen in me.
So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’.
This leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both; it develops wisdom, is not associated with distress, and leads to Nibbāna.’
“As I, bhikkhus, was dwelling thus, diligent, ardent, and resolute, a **thought of non-ill will** arose in me... a **thought of non-harm** arose in me.
So evaṁ pajānāmi:
I understood it thus:
‘uppanno kho me ayaṁ avihiṁsāvitakko.
‘This **thought of non-harm** has arisen in me.
So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’.
This leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both; it develops wisdom, is not associated with distress, and leads to Nibbāna.’
If, bhikkhus, a bhikkhu frequently thinks and ponders upon **thoughts of renunciation**, he has abandoned **thoughts of sensual desire**, and has made **thoughts of renunciation** abundant; then his mind inclines to **thoughts of renunciation**.
If, bhikkhus... If, bhikkhus, a bhikkhu frequently thinks and ponders upon **thoughts of non-harm**, he has abandoned **thoughts of harm**, and has made **thoughts of non-harm** abundant; then his mind inclines to **thoughts of non-harm**.
“Just as, bhikkhus, in the last month of the hot season, when all the crops have been gathered into the village, a cowherd would watch over his cows, whether he is at the root of a tree or in the open air, he has only to be mindful of this:
‘etā gāvo’ti.
‘These are cows.’
Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi:
Even so, bhikkhus, I had only to be mindful of this:
“My energy, bhikkhus, was aroused and unflagging, my mindfulness established and unconfused, my body tranquil and undisturbed, my mind concentrated and one-pointed.
“So I, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome qualities, entered upon and abided in the **first jhāna**, which is accompanied by applied and sustained thought, born of seclusion, filled with delight and pleasure.
“With the stilling of applied and sustained thought, I entered upon and abided in the **second jhāna**, which has inner tranquility and singleness of mind, is without applied and sustained thought, born of concentration, filled with delight and pleasure.
Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja vihāsiṁ.
“With the fading away as well of delight, I abided in equanimity, mindful and clearly comprehending, and I experienced pleasure with the body, and entered upon and abided in the **third jhāna** of which the Noble Ones declare: ‘He abides in pleasure with equanimity and mindfulness.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
“With the abandoning of pleasure and pain, and with the prior disappearance of joy and grief, I entered upon and abided in the **fourth jhāna**, which is neither painful nor pleasant, and is purified by equanimity and mindfulness.
“When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, pliable, wieldy, steady, and attained to imperturbability, I directed it to the **knowledge of recollecting past lives**.
So anekavihitaṁ pubbenivāsaṁ anussarāmi.
I recollected my manifold past lives, that is, one birth... Thus I recollected my manifold past lives with their aspects and details.
“When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, pliable, wieldy, steady, and attained to imperturbability, I directed it to the **knowledge of the passing away and reappearance of beings**.
With the divine eye, purified and surpassing that of humans, I saw beings passing away and reappearing... Thus with the divine eye, purified and surpassing that of humans, I saw beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare according to their karma.
“When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, pliable, wieldy, steady, and attained to imperturbability, I directed it to the **knowledge of the destruction of the taints**.
I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the path leading to the cessation of suffering.’
“I directly knew as it actually is: ‘These are the taints’; I directly knew as it actually is: ‘This is the origin of the taints’; I directly knew as it actually is: ‘This is the cessation of the taints’; I directly knew as it actually is: ‘This is the path leading to the cessation of the taints.’
As I thus knew and thus saw, my mind was liberated from the taint of sensual desire, liberated from the taint of being, liberated from the taint of ignorance. When liberated, there was the knowledge: ‘Liberated.’
But, bhikkhus, a certain man, wishing for their welfare, wishing for their advantage, wishing for their security, might arise for that very large herd of deer.
The **wrong path**, bhikkhus, is a term for the **Noble Eightfold Path of wrongness**, that is, wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.
The **man wishing for their welfare, wishing for their advantage, wishing for their security**, bhikkhus, is a term for the **Tathāgata, the Arahant, the Fully Enlightened One**.
The **safe path, auspicious, pleasant-going**, bhikkhus, is a term for the **Noble Eightfold Path**, that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Thus, bhikkhus, the safe path, auspicious, pleasant-going, has been opened by me; the wrong path has been closed; the snare has been removed; the decoy has been driven away.
“Here, bhikkhus, if, when a bhikkhu attends to a certain sign, unwholesome evil thoughts connected with desire, with aversion, or with delusion arise in him, then, bhikkhus, that bhikkhu should attend to **another sign** that is connected with wholesomeness.
Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
When he attends to **another sign** that is connected with wholesomeness, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
even so, bhikkhus, if, when a bhikkhu attends to a certain sign, unwholesome evil thoughts connected with desire, with aversion, or with delusion arise in him, then, bhikkhus, that bhikkhu should attend to **another sign** that is connected with wholesomeness.
Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
When he attends to **another sign** that is connected with wholesomeness, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
“If, bhikkhus, when that bhikkhu attends to **another sign** that is connected with wholesomeness, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, then, bhikkhus, that bhikkhu should **examine the danger in those thoughts**:
‘These thoughts are unwholesome, these thoughts are blameable, these thoughts have painful results.’
Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he examines the danger in those thoughts, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
Just as, bhikkhus, a woman or a man, young, youthful, fond of adornments, would be disgusted, repelled, and revolted if a snake carcass, a dog carcass, or a human carcass were hung around their neck;
even so, bhikkhus, if, when that bhikkhu attends to **another sign** that is connected with wholesomeness, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, then, bhikkhus, that bhikkhu should **examine the danger in those thoughts**:
‘These thoughts are unwholesome, these thoughts are blameable, these thoughts have painful results.’
Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he examines the danger in those thoughts, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
“If, bhikkhus, even when that bhikkhu examines the danger in those thoughts, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, then, bhikkhus, that bhikkhu should engage in **non-attention and non-mindfulness of those thoughts**.
Tassa tesaṁ vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
When he engages in **non-attention and non-mindfulness of those thoughts**, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
Just as, bhikkhus, a keen-eyed man might not wish to see forms that have come into his range of vision;
so nimīleyya vā aññena vā apalokeyya;
he would close his eyes or look away;
evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, te pahīyanti te abbhatthaṁ gacchanti.
even so, bhikkhus, if, even when that bhikkhu examines the danger in those thoughts, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, those thoughts are abandoned, they disappear.
“If, bhikkhus, even when that bhikkhu engages in **non-attention and non-mindfulness of those thoughts**, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, then, bhikkhus, that bhikkhu should attend to the **stilling of the thought-formation of those thoughts**.
Tassa tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
When he attends to the **stilling of the thought-formation of those thoughts**, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
Thus, bhikkhus, that man would abandon coarser postures and assume more subtle postures.
Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
Even so, bhikkhus, if, even when that bhikkhu engages in **non-attention and non-mindfulness of those thoughts**, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, those thoughts are abandoned, they disappear.
“If, bhikkhus, even when that bhikkhu attends to the **stilling of the thought-formation of those thoughts**, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him.
Then, bhikkhus, that bhikkhu, clenching his teeth and pressing his tongue against the roof of his mouth, should **crush, constrain, and burn out his mind with his mind**.
Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he, clenching his teeth and pressing his tongue against the roof of his mouth, crushes, constrains, and burns out his mind with his mind, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
Just as, bhikkhus, a strong man might grasp a weaker man by the head or by the throat or by the shoulder and crush him, constrain him, and burn him out;
even so, bhikkhus, if, even when that bhikkhu attends to the **stilling of the thought-formation of those thoughts**, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him.
Then, bhikkhus, that bhikkhu, clenching his teeth and pressing his tongue against the roof of his mouth, should **crush, constrain, and burn out his mind with his mind**.
Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As he, clenching his teeth and pressing his tongue against the roof of his mouth, crushes, constrains, and burns out his mind with his mind, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
“When, bhikkhus, a bhikkhu, if, when he attends to a certain sign, unwholesome evil thoughts connected with desire, with aversion, or with delusion arise in him, then, when he attends to **another sign** that is connected with wholesomeness, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated.
Tesampi vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
When, as he examines the danger in those thoughts, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated.
Tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
When, as he engages in **non-attention and non-mindfulness of those thoughts**, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated.
Tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
When, as he attends to the **stilling of the thought-formation of those thoughts**, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated.
Dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
When, as he, clenching his teeth and pressing his tongue against the roof of his mouth, crushes, constrains, and burns out his mind with his mind, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear.
The venerable Moḷiyaphagguna was associating with bhikkhunīs in such a way that if any bhikkhu spoke in dispraise of those bhikkhunīs in the venerable Moḷiyaphagguna’s presence, the venerable Moḷiyaphagguna became angry and displeased and even started a dispute.
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
And if any bhikkhu spoke in dispraise of the venerable Moḷiyaphagguna in those bhikkhunīs’ presence, those bhikkhunīs became angry and displeased and even started a dispute.
Venerable sir, the venerable Moḷiyaphagguna is associating with bhikkhunīs in such a way that if any bhikkhu speaks in dispraise of those bhikkhunīs in the venerable Moḷiyaphagguna’s presence, the venerable Moḷiyaphagguna becomes angry and displeased and even starts a dispute.
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
And if any bhikkhu speaks in dispraise of the venerable Moḷiyaphagguna in those bhikkhunīs’ presence, those bhikkhunīs become angry and displeased and even start a dispute.
That you are associating with bhikkhunīs in such a way that if any bhikkhu speaks in dispraise of those bhikkhunīs in your presence, you become angry and displeased and even start a dispute?
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
And if any bhikkhu speaks in dispraise of you in those bhikkhunīs’ presence, those bhikkhunīs become angry and displeased and even start a dispute?
Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti?
Is it true, Phagguna, that you associate with bhikkhunīs in such a way?”
“Phagguna, it is not proper for you, a clansman gone forth out of faith from the home life into homelessness, to associate overmuch with bhikkhunīs.
Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
Therefore, Phagguna, if anyone should speak in dispraise of those bhikkhunīs in your presence, you should then abandon those desires and thoughts that are household-based.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ:
And herein, Phagguna, you should train thus:
‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
‘My mind will not be affected, nor shall I utter an evil word; I shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.’
Therefore, Phagguna, if anyone should strike those bhikkhunīs in your presence with his hand, with a clod, with a stick, or with a knife,
Tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
you should then abandon those desires and thoughts that are household-based.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
And herein, Phagguna, you should train thus: ‘My mind will not be affected, nor shall I utter an evil word; I shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.’
Evañhi te, phagguna, sikkhitabbaṁ.
This is how you should train, Phagguna.
Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
Therefore, Phagguna, if anyone should speak in dispraise of you in your presence, you should then abandon those desires and thoughts that are household-based.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
And herein, Phagguna, you should train thus: ‘My mind will not be affected, nor shall I utter an evil word; I shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.’
Evañhi te, phagguna, sikkhitabbaṁ.
This is how you should train, Phagguna.
Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
Therefore, Phagguna, if anyone should strike you with his hand, with a clod, with a stick, or with a knife, you should then abandon those desires and thoughts that are household-based.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
And herein, Phagguna, you should train thus: ‘My mind will not be affected, nor shall I utter an evil word; I shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.’
A skilled trainer, a charioteer of horses to be tamed, might mount it, and taking the reins in his left hand and the goad in his right, might drive out and back wherever he wishes, whenever he wishes.
Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
So too, bhikkhus, there was no need for me to give instruction to those bhikkhus; mindfulness just needed to be established in them, bhikkhus.
“The lady Vedehikā is gentle, the lady Vedehikā is meek, the lady Vedehikā is calm.”
Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ?
Now, does my lady not show her anger because it is actually absent within her, or because it is not absent, or is it just because my work is well managed that my lady does not show her anger though it is actually present within her, not absent?
Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti.
Suppose I were to test my lady.’
Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi.
So, bhikkhus, the maid Kāḷī got up late in the day.
‘Nothing indeed, you wicked girl, to get up so late in the day!’ Angry and displeased, she took a rolling-pin and struck her on the head, splitting her head.
I do not call that bhikkhu ‘easy to admonish,’ bhikkhus, who is easy to admonish and becomes amenable only on account of robes, almsfood, lodging, and medicinal requisites for the sick.
Taṁ kissa hetu?
For what reason?
Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati.
Because, bhikkhus, when that bhikkhu does not obtain robes, almsfood, lodging, and medicinal requisites for the sick, he is not easy to admonish and does not become amenable.
But, bhikkhus, that bhikkhu who is easy to admonish and becomes amenable because he honors the Dhamma, esteems the Dhamma, respects the Dhamma, reveres the Dhamma, and pays homage to the Dhamma—him I call ‘easy to admonish.’
Therefore, bhikkhus, you should train thus: ‘Honoring the Dhamma, esteeming the Dhamma, respecting the Dhamma, revering the Dhamma, and paying homage to the Dhamma, we shall be easy to admonish and shall become amenable.’
Evañhi vo, bhikkhave, sikkhitabbaṁ.
This is how you should train, bhikkhus.
Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—kālena vā akālena vā;
Bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time;
bhūtena vā abhūtena vā;
truthfully or untruthfully;
saṇhena vā pharusena vā;
gently or harshly;
atthasaṁhitena vā anatthasaṁhitena vā;
beneficially or unbeneficially;
mettacittā vā dosantarā vā.
with a mind of loving-kindness or with inner hate.
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
Bhikkhus, when others speak to you, they may speak at the right time or at the wrong time;
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;
bhikkhus, when others speak to you, they may speak truthfully or untruthfully;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;
bhikkhus, when others speak to you, they may speak gently or harshly;
atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;
bhikkhus, when others speak to you, they may speak beneficially or unbeneficially;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.
bhikkhus, when others speak to you, they may speak with a mind of loving-kindness or with inner hate.
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
Herein, bhikkhus, you should train thus:
‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā.
‘Our minds will not be affected, nor shall we utter an evil word; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.
We shall abide pervading that person with a mind imbued with loving-kindness; and starting with him, we shall abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.’
Suppose, bhikkhus, a man were to come with a hoe and a basket.
So evaṁ vadeyya:
And he were to say:
‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti.
‘I will make this great earth earthless.’
So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya:
He would dig here and there, scatter soil here and there, spit here and there, and urinate here and there, saying:
‘apathavī bhavasi, apathavī bhavasī’ti.
‘Be earthless, be earthless!’
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti?
What do you think, bhikkhus? Could that man make this great earth earthless?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā.
“Venerable sir, this great earth is deep and immeasurable.
Sā na sukarā apathavī kātuṁ;
It cannot easily be made earthless;
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
that man would only reap weariness and vexation.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—kālena vā akālena vā;
“So too, bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time;
bhūtena vā abhūtena vā;
truthfully or untruthfully;
saṇhena vā pharusena vā;
gently or harshly;
atthasaṁhitena vā anatthasaṁhitena vā;
beneficially or unbeneficially;
mettacittā vā dosantarā vā.
with a mind of loving-kindness or with inner hate.
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
Bhikkhus, when others speak to you, they may speak at the right time or at the wrong time;
bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;
bhikkhus, when others speak to you, they may speak truthfully or untruthfully;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;
bhikkhus, when others speak to you, they may speak gently or harshly;
atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;
bhikkhus, when others speak to you, they may speak beneficially or unbeneficially;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.
bhikkhus, when others speak to you, they may speak with a mind of loving-kindness or with inner hate.
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
Herein, bhikkhus, you should train thus:
‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our minds will not be affected, nor shall we utter an evil word; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.
We shall abide pervading that person with a mind imbued with loving-kindness; and starting with him, we shall abide pervading the all-encompassing world with a mind like the earth, abundant, exalted, immeasurable, without hostility and without ill will.’
“So too, bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time… (you should train thus:) ‘…starting with him, we shall abide pervading the all-encompassing world with a mind like space, abundant, exalted, immeasurable, without hostility and without ill will.’
“So too, bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time… (you should train thus:) ‘…starting with him, we shall abide pervading the all-encompassing world with a mind like the river Ganges, abundant, exalted, immeasurable, without hostility and without ill will.’
‘This catskin bag that is rubbed, well-rubbed, thoroughly rubbed, soft, downy, with the rustling and crackling removed—I will make it rustle, I will make it crackle with a stick or a potsherd.’
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti?
What do you think, bhikkhus? Could that man make that catskin bag—rubbed, well-rubbed, thoroughly rubbed, soft, downy, with the rustling and crackling removed—rustle or crackle with a stick or a potsherd?”
It is not easy to make it rustle or crackle with a stick or a potsherd;
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
that man would only reap weariness and vexation.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā;
“So too, bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time;
bhūtena vā abhūtena vā;
truthfully or untruthfully;
saṇhena vā pharusena vā;
gently or harshly;
atthasaṁhitena vā anatthasaṁhitena vā;
beneficially or unbeneficially;
mettacittā vā dosantarā vā.
with a mind of loving-kindness or with inner hate.
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
Bhikkhus, when others speak to you, they may speak at the right time or at the wrong time;
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;
bhikkhus, when others speak to you, they may speak truthfully or untruthfully;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;
bhikkhus, when others speak to you, they may speak gently or harshly;
atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;
bhikkhus, when others speak to you, they may speak beneficially or unbeneficially;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.
bhikkhus, when others speak to you, they may speak with a mind of loving-kindness or with inner hate.
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
Herein, bhikkhus, you should train thus:
‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our minds will not be affected, nor shall we utter an evil word; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.
We shall abide pervading that person with a mind imbued with loving-kindness; and starting with him, we shall abide pervading the all-encompassing world with a mind like that catskin bag, abundant, exalted, immeasurable, without hostility and without ill will.’
Evañhi vo, bhikkhave, sikkhitabbaṁ.
This is how you should train, bhikkhus.
Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro.
Bhikkhus, even if bandits were to sever you limb from limb with a two-handled saw, whoever of you harbors ill will at heart would not be upholding my Teaching.
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
Herein, bhikkhus, you should train thus:
‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our minds will not be affected, nor shall we utter an evil word; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.
We shall abide pervading that person with a mind imbued with loving-kindness; and starting with him, we shall abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.’
“As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.”
Assosuṁ kho sambahulā bhikkhū:
Several bhikkhus heard:
“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
“The bhikkhu Ariṭṭha, formerly a vulture trainer, has conceived such a pernicious view as this:
‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’”
Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu;
Then those bhikkhus went to the bhikkhu Ariṭṭha, formerly a vulture trainer,
‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them’?”
“Exactly so, friends, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.”
Then those bhikkhus, desiring to detach the bhikkhu Ariṭṭha, formerly a vulture trainer, from that pernicious view, cross-questioned him, pressed him for reasons, and discussed the matter with him:
In many ways, friend Ariṭṭha, obstructive things have been declared obstructive by the Blessed One, and they are indeed able to obstruct one who engages in them.
Sensual pleasures have been compared by the Blessed One to a skeleton … to a piece of meat … to a grass torch … to a pit of coals … to a dream … to borrowed goods … to fruit on a tree … to a slaughterhouse … to a sword and spike … to a snake’s head; they involve much suffering and much despair, and the danger in them is greater.’
Yet the bhikkhu Ariṭṭha, formerly a vulture trainer, though being cross-questioned, pressed for reasons, and discussed with by those bhikkhus, still clung to that pernicious view, adhered to it, and asserted it:
“Exactly so, friends, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.”
Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu;
Since those bhikkhus were unable to detach the bhikkhu Ariṭṭha, formerly a vulture trainer, from that pernicious view, they went to the Blessed One,
‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’
‘The bhikkhu Ariṭṭha, formerly a vulture trainer, has conceived such a pernicious view as this: ‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’”
‘Is it true, friend Ariṭṭha, that you have conceived such a pernicious view as this: ‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them’?’
‘Exactly so, friends, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’
Then, venerable sir, desiring to detach the bhikkhu Ariṭṭha, formerly a vulture trainer, from that pernicious view, we cross-questioned him, pressed him for reasons, and discussed the matter with him:
In many ways, friend Ariṭṭha, obstructive things have been declared obstructive by the Blessed One, and they are indeed able to obstruct one who engages in them.
Sensual pleasures have been compared by the Blessed One to a skeleton …pe… to a snake’s head; they involve much suffering and much despair, and the danger in them is greater.’
Yet, venerable sir, the bhikkhu Ariṭṭha, formerly a vulture trainer, though being cross-questioned, pressed for reasons, and discussed with by us, still clung to that pernicious view, adhered to it, and asserted it:
‘Exactly so, friends, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’
Since we were unable, venerable sir, to detach the bhikkhu Ariṭṭha, formerly a vulture trainer, from that pernicious view, we have now reported this matter to the Blessed One.”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
Then the Blessed One addressed a certain bhikkhu:
“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi:
“Come, bhikkhu, tell the bhikkhu Ariṭṭha, formerly a vulture trainer, in my name
‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them’?”
Sensual pleasures have been compared by me to a skeleton … to a piece of meat … to a grass torch … to a pit of coals … to a dream … to borrowed goods … to fruit on a tree … to a slaughterhouse … to a sword and spike … to a snake’s head; they involve much suffering and much despair, and the danger in them is greater.
When this was said, the bhikkhu Ariṭṭha, formerly a vulture trainer, sat silent, dismayed, with shoulders drooping, downcast, brooding, and unable to reply.
Then the Blessed One, knowing that the bhikkhu Ariṭṭha, formerly a vulture trainer, was silent, dismayed, with shoulders drooping, downcast, brooding, and unable to reply, said to him:
“Do you too, bhikkhus, understand the Dhamma taught by me as this bhikkhu Ariṭṭha, formerly a vulture trainer, does when, through his own wrong grasp, he not only misrepresents us but also undermines himself and produces much demerit?”
“No hetaṁ, bhante.
“No, venerable sir.
Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā;
For in many ways, venerable sir, obstructive things have been declared obstructive by the Blessed One;
alañca pana te paṭisevato antarāyāya.
and they are indeed able to obstruct one who engages in them.
Sensual pleasures have been compared by the Blessed One to a skeleton …pe… to a snake’s head; they involve much suffering and much despair, and the danger in them is greater.’
“Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in this way.
Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.
For in many ways, bhikkhus, obstructive things have been declared by me to be obstructive, and they are indeed able to obstruct one who engages in them.
Sensual pleasures have been compared by me to a skeleton …pe… to a snake’s head; they involve much suffering and much despair, and the danger in them is greater.
Yet this bhikkhu Ariṭṭha, formerly a vulture trainer, through his own wrong grasp, not only misrepresents us but also undermines himself and produces much demerit.
For it is impossible, bhikkhus, that one could engage in sensual pleasures apart from sensual desires, apart from perceptions of sensual pleasure, apart from thoughts of sensual pleasure.
Here, bhikkhus, some misguided men learn the Dhamma—discourses, stanzas, expositions, verses, utterances, inspired words, birth stories, marvellous accounts, and answers to questions.
Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.
Having learned the Dhamma, they do not examine the meaning of those teachings with wisdom.
Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.
Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them.
Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.
They learn the Dhamma only for the sake of criticising others and for winning in debates.
So too, bhikkhus, some misguided men here learn the Dhamma—discourses, stanzas, expositions, verses, utterances, inspired words, birth stories, marvellous accounts, and answers to questions.
Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.
Having learned the Dhamma, they do not examine the meaning of those teachings with wisdom.
Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.
Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them.
Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.
They learn the Dhamma only for the sake of criticising others and for winning in debates.
Although, bhikkhus, that water snake might then wrap its coils around that man’s hand or arm, or some other limb, still he would not come to death or deadly suffering from that cause.
Taṁ kissa hetu?
For what reason?
Suggahitattā, bhikkhave, alagaddassa.
Because of the right grasp of the water snake, bhikkhus.
So too, bhikkhus, some clansmen here learn the Dhamma—discourses, stanzas, expositions, verses, utterances, inspired words, birth stories, marvellous accounts, and answers to questions.
Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.
Having learned the Dhamma, they examine the meaning of those teachings with wisdom.
Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.
Examining the meaning of those teachings with wisdom, they gain a reflective acceptance of them.
Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca.
They do not learn the Dhamma for the sake of criticising others or for winning in debates.
‘This is a great expanse of water, the near shore beset by fear and danger, the far shore secure and free from fear;
natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.
and there is no boat for crossing, nor a bridge for going from this side to the other.
Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti.
Suppose I were to collect grass, wood, branches, and leaves, and bind them together into a raft, and then, relying on that raft, and striving with my hands and feet, I would cross over safely to the far shore.’
Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya.
Then, bhikkhus, that man would collect grass, wood, branches, and leaves, and bind them together into a raft, and relying on that raft, and striving with his hands and feet, he would cross over safely to the far shore.
Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:
Having crossed over and gone to the far shore, it might occur to that man:
‘bahukāro kho me ayaṁ kullo;
‘This raft has been very helpful to me;
imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.
relying on this raft, and striving with my hands and feet, I have crossed over safely to the far shore.
You, bhikkhus, who understand the Dhamma taught with the simile of the raft, should abandon even wholesome states, how much more so unwholesome states.
Here, bhikkhus, an uninstructed ordinary person, who has no regard for noble ones, is unskilled and undisciplined in their Dhamma, who has no regard for true men, is unskilled and undisciplined in their Dhamma, regards form thus: ‘This is mine, this I am, this is my self’;
vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
he regards feeling thus: ‘This is mine, this I am, this is my self’;
saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
he regards perception thus: ‘This is mine, this I am, this is my self’;
saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
he regards formations thus: ‘This is mine, this I am, this is my self’;
whatever is seen, heard, sensed, cognized, attained, sought after, pondered by the mind, that too he regards thus: ‘This is mine, this I am, this is my self’;
yampi taṁ diṭṭhiṭṭhānaṁ—so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
and this standpoint for views—‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity’—that too he regards thus: ‘This is mine, this I am, this is my self.’
But, bhikkhus, an instructed noble-one's-disciple who has regard for noble ones, is skilled and disciplined in their Dhamma, who has regard for true men, is skilled and disciplined in their Dhamma, regards form thus: ‘This is not mine, this I am not, this is not my self’;
vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
he regards feeling thus: ‘This is not mine, this I am not, this is not my self’;
saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
he regards perception thus: ‘This is not mine, this I am not, this is not my self’;
saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
he regards formations thus: ‘This is not mine, this I am not, this is not my self’;
whatever is seen, heard, sensed, cognized, attained, sought after, pondered by the mind, that too he regards thus: ‘This is not mine, this I am not, this is not my self’;
yampi taṁ diṭṭhiṭṭhānaṁ—so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
and this standpoint for views—‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity’—that too he regards thus: ‘This is not mine, this I am not, this is not my self.’
So evaṁ samanupassanto asati na paritassatī”ti.
Regarding thus, he is not agitated about what is non-existent.”
Thus, bhikkhu, there is no agitation about what is non-existent externally.”
“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?
“Venerable sir, could there be agitation about what is non-existent internally?”
“Siyā, bhikkhū”ti—bhagavā avoca.
“There could, bhikkhu,” the Blessed One said.
“Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti:
“Here, bhikkhu, someone has such a view as this:
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.
‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity.’
He hears the Tathāgata or a disciple of the Tathāgata teaching the Dhamma for the uprooting of all standpoints for views, all adherences, obsessions, and underlying tendencies, for the stilling of all formations, for the relinquishing of all acquisitions, for the destruction of craving, for dispassion, for cessation, for Nibbāna.
“But, venerable sir, could there be no agitation about what is non-existent internally?”
“Siyā, bhikkhū”ti bhagavā avoca.
“There could, bhikkhu,” the Blessed One said.
“Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti:
“Here, bhikkhu, someone does not have such a view as this:
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.
‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity.’
He hears the Tathāgata or a disciple of the Tathāgata teaching the Dhamma for the uprooting of all standpoints for views, all adherences, obsessions, and underlying tendencies, for the stilling of all formations, for the relinquishing of all acquisitions, for the destruction of craving, for dispassion, for cessation, for Nibbāna.
Bhikkhus, you might acquire a possession such that that possession would be permanent, enduring, eternal, not subject to change, and would stand fast like unto eternity.
I too, bhikkhus, do not see any possession such that that possession would be permanent, enduring, eternal, not subject to change, and would stand fast like unto eternity.
Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
Bhikkhus, you might cling to a doctrine of self such that, by clinging to that doctrine of self, sorrow, lamentation, pain, grief, and despair would not arise.
Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
Do you see, bhikkhus, any such doctrine of self such that, by clinging to that doctrine of self, sorrow, lamentation, pain, grief, and despair would not arise?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sādhu, bhikkhave.
“Good, bhikkhus.
Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
I too, bhikkhus, do not see any doctrine of self such that, by clinging to that doctrine of self, sorrow, lamentation, pain, grief, and despair would not arise.
Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
Bhikkhus, you might take refuge in a view such that, by taking refuge in that view, sorrow, lamentation, pain, grief, and despair would not arise.
Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
Do you see, bhikkhus, any such view such that, by taking refuge in that view, sorrow, lamentation, pain, grief, and despair would not arise?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sādhu, bhikkhave.
“Good, bhikkhus.
Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
I too, bhikkhus, do not see any view such that, by taking refuge in that view, sorrow, lamentation, pain, grief, and despair would not arise.
Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?
Bhikkhus, if there were a self, would there be ‘what belongs to my self’?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?
“Or, bhikkhus, if there were what belongs to self, would there be ‘my self’?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ:
“Bhikkhus, since a self and what belongs to a self are not truly and firmly discoverable, this standpoint for views:
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?
‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity’—is it not, bhikkhus, an utterly and completely foolish teaching?”
“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.
“What else could it be, venerable sir, but an utterly and completely foolish teaching?”
“Therefore, bhikkhus, whatever form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’
Whatever feeling …pe… whatever perception … whatever formations … whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’
Seeing thus, bhikkhus, an instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘Liberated.’
This, bhikkhus, is called a bhikkhu who has lifted the cross-bar, it is said; who has filled the moat, it is said; who has pulled up the pillar, it is said; who has no bolt, it is said; a noble one with banner lowered, burden dropped, detached, it is said.
Here, bhikkhus, a bhikkhu’s ignorance is abandoned, its root destroyed, made like a palm stump, obliterated, so that it is no more subject to future arising.
Here, bhikkhus, a bhikkhu’s renewal of existence and journeying on in birth is abandoned, its root destroyed, made like a palm stump, obliterated, so that it is no more subject to future arising.
Here, bhikkhus, a bhikkhu’s craving is abandoned, its root destroyed, made like a palm stump, obliterated, so that it is no more subject to future arising.
Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.
Thus, bhikkhus, is a bhikkhu one who has pulled up the pillar.
Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?
And how, bhikkhus, is a bhikkhu one who has no bolt?
Here, bhikkhus, a bhikkhu’s five lower fetters are abandoned, their root destroyed, made like a palm stump, obliterated, so that they are no more subject to future arising.
Here, bhikkhus, a bhikkhu’s conceit ‘I am’ is abandoned, its root destroyed, made like a palm stump, obliterated, so that it is no more subject to future arising.
Though I speak and assert thus, bhikkhus, some ascetics and brahmins misrepresent me untruly, vainly, falsely, not in accordance with fact, saying:
‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.
‘The ascetic Gotama is a nihilist; he teaches the annihilation, destruction, and extermination of an existing being.’
Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
Just as I am not, bhikkhus, just as I do not speak, so these good ascetics and brahmins misrepresent me untruly, vainly, falsely, not in accordance with fact, saying:
‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.
‘The ascetic Gotama is a nihilist; he teaches the annihilation, destruction, and extermination of an existing being.’
Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ.
Formerly, bhikkhus, as well as now, I teach only suffering and the cessation of suffering.
Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.
If, in this regard, bhikkhus, others revile, abuse, scold, and harass the Tathāgata, the Tathāgata, bhikkhus, feels no annoyance, no displeasure, no resentment of mind.
Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ.
And if, in this regard, bhikkhus, others honor, respect, revere, and venerate the Tathāgata, the Tathāgata, bhikkhus, feels no delight, no joy, no elation of mind.
Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti:
If, in this regard, bhikkhus, others honor, respect, revere, and venerate the Tathāgata, the Tathāgata, bhikkhus, thinks thus:
‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.
‘It is towards that which was formerly fully understood that such acts of respect are now shown.’
Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.
Therefore, bhikkhus, if others revile, abuse, scold, and harass you, you should not on that account feel annoyance, displeasure, or resentment of mind.
Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.
Therefore, bhikkhus, if others honor, respect, revere, and venerate you, you should not on that account feel delight, joy, or elation of mind.
Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa:
Therefore, bhikkhus, if others honor, respect, revere, and venerate you, you should think thus:
‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti.
‘It is towards that which was formerly fully understood that such acts of respect are now shown.’
Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;
Therefore, bhikkhus, what is not yours, abandon it;
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
its abandoning will be for your long-term welfare and happiness.
Kiñca, bhikkhave, na tumhākaṁ?
And what, bhikkhus, is not yours?
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Form, bhikkhus, is not yours, abandon it;
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
its abandoning will be for your long-term welfare and happiness.
Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Feeling, bhikkhus, is not yours, abandon it;
sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.
its abandoning will be for your long-term welfare and happiness.
Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Perception, bhikkhus, is not yours, abandon it;
sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.
its abandoning will be for your long-term welfare and happiness.
Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha;
Formations, bhikkhus, are not yours, abandon them;
te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti.
their abandoning will be for your long-term welfare and happiness.
Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Consciousness, bhikkhus, is not yours, abandon it;
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
its abandoning will be for your long-term welfare and happiness.
What do you think, bhikkhus? If people were to carry off the grass, wood, branches, and leaves in this Jeta’s Grove, or burn them, or do what they liked with them,
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge, for them there is no round for designation.
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who have abandoned the five lower fetters are all spontaneously arisen, due to be fully extinguished there, not liable to return from that world.
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who have abandoned the three fetters and have attenuated lust, hatred, and delusion, are all once-returners who, having returned once to this world, will make an end of suffering.
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who have abandoned the three fetters are all stream-enterers, no longer subject to perdition, certain, heading for full enlightenment.
Thus, bhikkhus, the Dhamma has been well expounded by me, made plain, open, evident, and free of patchwork.
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who are Dhamma-followers or faith-followers are all heading for full enlightenment.
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those who have mere faith in me, mere affection for me, are all heading for heaven.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The bhikkhus were satisfied and delighted in the Blessed One’s words.
Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.
The Simile of the Snake, the second.
end of section [22 - Alagaddūpamasutta]❧
23 – Vammikasutta
mn23
MN 23
Majjhima Nikāya 23
The Middle Length Discourses 23
Vammikasutta
The Anthill
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.
On that occasion the venerable Kumārakassapa was dwelling in the Blind Men’s Grove.
Then, when the night was well advanced, a certain deva of stunning beauty, illuminating the whole of the Blind Men’s Grove, went to the venerable Kumārakassapa.
Bhikkhu, I do not see anyone in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an explanation of these questions, except the Tathāgata or a disciple of the Tathāgata or one who has heard it from them.”
“Venerable sir, last night, when the night was well advanced, a certain deva of stunning beauty, illuminating the whole of the Blind Men’s Grove, came to me.
‘Bhikkhu, bhikkhu, this anthill smokes by night and flames by day.
Brāhmaṇo evamāha:
The brahmin said:
“abhikkhaṇa, sumedha, satthaṁ ādāyā”ti.
“Dig, O wise man, taking the knife!”
Abhikkhaṇanto sumedho satthaṁ ādāya …pe… ito vā pana sutvā’ti.
Digging, the wise man, taking the knife …pe… or one who has heard it from them.’
Idamavoca, bhante, sā devatā.
This is what that deva said, venerable sir.
Idaṁ vatvā tatthevantaradhāyi.
Having said this, he vanished right there.
Ko nu kho, bhante, vammiko, kā rattiṁ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṁ satthaṁ, kiṁ abhikkhaṇaṁ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṁ caṅgavāraṁ, ko kummo, kā asisūnā, kā maṁsapesi, ko nāgo”ti?
What now, venerable sir, is the anthill, what the smoking by night, what the flaming by day, who the brahmin, who the wise man, what the knife, what the digging, what the bolt, what the puffer, what the forked path, what the strainer, what the tortoise, what the butcher’s knife and block, what the piece of flesh, who the Nāga?”
“‘The anthill,’ bhikkhu, is a term for this body, made of the four great elements, produced by mother and father, built up of rice and gruel, subject to impermanence, to rubbing and massaging, to breaking apart and dispersal.
‘The strainer,’ bhikkhu, is a term for the five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt.
Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe;
Lift out the strainer, abandon the five hindrances;
‘The tortoise,’ bhikkhu, is a term for the five aggregates subject to clinging: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging.
Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe;
Lift out the tortoise, abandon the five aggregates subject to clinging;
‘Butcher’s knife and block,’ bhikkhu, is a term for the five cords of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust; sounds cognizable by the ear …pe… odours cognizable by the nose …pe… tastes cognizable by the tongue …pe… tactile objects cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust.
Ukkhipa asisūnaṁ, pajaha pañca kāmaguṇe;
Lift out the butcher’s knife and block, abandon the five cords of sensual pleasure;
Having approached, they paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
The Blessed One then said to them:
“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:
“Bhikkhus, in the Jāti land, which bhikkhu of the Jāti land bhikkhus is esteemed thus by his companions in the holy life:
‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṁ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṁ kattā, attanā ca asaṁsaṭṭho asaṁsaggakathañca bhikkhūnaṁ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṁ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṁ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṁ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti?
‘He himself has few wishes and speaks to the bhikkhus on fewness of wishes; he himself is content and speaks to the bhikkhus on contentment; he himself is secluded and speaks to the bhikkhus on seclusion; he himself is aloof from society and speaks to the bhikkhus on aloofness from society; he himself has aroused energy and speaks to the bhikkhus on arousing energy; he himself is accomplished in virtue and speaks to the bhikkhus on accomplishment in virtue; he himself is accomplished in concentration and speaks to the bhikkhus on accomplishment in concentration; he himself is accomplished in wisdom and speaks to the bhikkhus on accomplishment in wisdom; he himself is accomplished in liberation and speaks to the bhikkhus on accomplishment in liberation; he himself is accomplished in the knowledge and vision of liberation and speaks to the bhikkhus on accomplishment in the knowledge and vision of liberation; he is an exhorter, an instructor, one who enlightens, rouses, inspires, and gladdens his companions in the holy life’?”
“Venerable sir, the venerable Puṇṇa Mantāṇiputta is esteemed thus in the Jāti land by his Jāti land bhikkhu companions in the holy life:
‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti.
‘He himself has few wishes and speaks to the bhikkhus on fewness of wishes; he himself is content …pe… he is an exhorter, an instructor, one who enlightens, rouses, inspires, and gladdens his companions in the holy life.’”
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti.
Now on that occasion the venerable Sāriputta was sitting not far from the Blessed One.
“It is a gain for the venerable Puṇṇa Mantāṇiputta, a great gain for the venerable Puṇṇa Mantāṇiputta, that his wise companions in the holy life praise him point by point in the Teacher’s presence, and the Teacher approves of it.
Then the venerable Puṇṇa Mantāṇiputta, having been instructed, urged, roused, and gladdened by the Blessed One’s Dhamma talk, delighting and rejoicing in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he went to the Blind Men’s Grove for the day’s abiding.
“Friend Sāriputta, the bhikkhu named Puṇṇa Mantāṇiputta whom you have often praised, having been instructed, urged, roused, and gladdened by the Blessed One’s Dhamma talk, delighting and rejoicing in the Blessed One’s words, has risen from his seat, and after paying homage to the Blessed One, keeping him on his right, has departed for the Blind Men’s Grove for the day’s abiding.”
“Is it then, friend, for the sake of purification by overcoming doubt that the holy life is lived under the Blessed One?”
“No hidaṁ, āvuso”.
“No, friend.”
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Is it then, friend, for the sake of purification by knowledge and vision of what is path and not-path that the holy life is lived under the Blessed One?”
‘Is it then, friend, for the sake of purification of view …pe… for the sake of purification by overcoming doubt …pe… for the sake of purification by knowledge and vision of what is path and not-path …pe… for the sake of purification by knowledge and vision of the way …pe… Is it, friend, for the sake of purification by knowledge and vision that the holy life is lived under the Blessed One?’—when asked this, you say, ‘No, friend.’
‘Is then, friend, purification of view final Nibbāna without clinging?’ …pe… purification by overcoming doubt … purification by knowledge and vision of what is path and not-path … purification by knowledge and vision of the way … ‘Is then, friend, purification by knowledge and vision final Nibbāna without clinging?’—when asked this, you say, ‘No, friend.’
“If, friend, the Blessed One had declared purification of virtue to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging.
If, friend, the Blessed One had declared purification of mind to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging.
If, friend, the Blessed One had declared purification of view to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging.
If, friend, the Blessed One had declared purification by overcoming doubt to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging.
If, friend, the Blessed One had declared purification by knowledge and vision of what is path and not-path to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging.
If, friend, the Blessed One had declared purification by knowledge and vision of the way to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging.
If, friend, the Blessed One had declared purification by knowledge and vision to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging.
Then, friend, King Pasenadi of Kosala, having left Sāvatthī by the palace gate, would mount the first relay chariot; by means of the first relay chariot he would reach the second relay chariot; he would dismiss the first relay chariot and mount the second relay chariot.
By means of the second relay chariot he would reach the third relay chariot; he would dismiss the second relay chariot and mount the third relay chariot.
By means of the third relay chariot he would reach the fourth relay chariot; he would dismiss the third relay chariot and mount the fourth relay chariot.
By means of the fourth relay chariot he would reach the fifth relay chariot; he would dismiss the fourth relay chariot and mount the fifth relay chariot.
By means of the fifth relay chariot he would reach the sixth relay chariot; he would dismiss the fifth relay chariot and mount the sixth relay chariot.
By means of the sixth relay chariot he would reach the seventh relay chariot; he would dismiss the sixth relay chariot and mount the seventh relay chariot.
“So too, friend, purification of virtue is for the sake of purification of mind; purification of mind is for the sake of purification of view; purification of view is for the sake of purification by overcoming doubt; purification by overcoming doubt is for the sake of purification by knowledge and vision of what is path and not-path; purification by knowledge and vision of what is path and not-path is for the sake of purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of purification by knowledge and vision; purification by knowledge and vision is for the sake of final Nibbāna without clinging.
Just as an instructed disciple who thoroughly understands the Teacher’s Dispensation should do, so has the venerable Puṇṇa Mantāṇiputta answered point by point these profound questions.
It is a gain for the companions in the holy life, a great gain for the companions in the holy life, that they get to see the venerable Puṇṇa Mantāṇiputta, that they get to attend on him.
Even if the companions in the holy life had to carry the venerable Puṇṇa Mantāṇiputta around on a roll of cloth on their heads to get to see him and attend on him, it would be a gain for them, a great gain for them. And it is a gain for us, a great gain for us, that we get to see the venerable Puṇṇa Mantāṇiputta, that we get to attend on him.”
Just as an instructed disciple who thoroughly understands the Teacher’s Dispensation should do, so has the venerable Sāriputta asked point by point these profound questions.
It is a gain for the companions in the holy life, a great gain for the companions in the holy life, that they get to see the venerable Sāriputta, that they get to attend on him.
Even if the companions in the holy life had to carry the venerable Sāriputta around on a roll of cloth on their heads to get to see him and attend on him, it would be a gain for them, a great gain for them. And it is a gain for us, a great gain for us, that we get to see the venerable Sāriputta, that we get to attend on him.”
Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.
Thus these two great Nāgas delighted in each other’s good words.
Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ.
The Relay Chariots Sutta, the fourth.
end of section [24 - Rathavinītasutta]❧
25 – Nivāpasutta
mn25
MN 25
Majjhima Nikāya 25
The Middle Length Discourses 25
Nivāpasutta
The Bait
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied to the Blessed One.
thinking: ‘The herd of deer, by approaching and eating this bait that I have laid down, will become intoxicated; being intoxicated they will become indolent; being indolent they will become subject to my will within this bait.’
Now, bhikkhus, the first herd of deer approached and ate the deer-trapper’s bait; by approaching and eating it, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to the deer-trapper’s will within that bait.
Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Thus, bhikkhus, that first herd of deer did not escape from the deer-trapper’s power and control.
By approaching and eating it, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to the deer-trapper’s will within that bait.
Evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Thus that first herd of deer did not escape from the deer-trapper’s power and control.
By approaching and eating it, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to the deer-trapper’s will within that bait.
Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Thus, bhikkhus, that second herd of deer also did not escape from the deer-trapper’s power and control.
Now, bhikkhus, a third herd of deer reflected thus:
‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
‘That first herd of deer approached the deer-trapper’s bait … (as above) … Thus that first herd of deer did not escape from the deer-trapper’s power and control.
Yepi te dutiyā migajātā evaṁ samacintesuṁ:
And that second herd of deer reflected thus:
“ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
“That first herd of deer approached the deer-trapper’s bait … (as above) … Thus that first herd of deer did not escape from the deer-trapper’s power and control.
By approaching and eating it, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to the deer-trapper’s will within that bait.
Evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Thus that second herd of deer also did not escape from the deer-trapper’s power and control.
Suppose we were to make our resort near the deer-trapper’s bait.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti.
Having made our resort there, we would eat the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to the deer-trapper’s will within that bait.’
Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu.
They made their resort near the deer-trapper’s bait.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.
Having made their resort there, they ate the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to the deer-trapper’s will within that bait.
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:
Then, bhikkhus, it occurred to the deer-trapper and his retinue:
Suppose we were to surround this laid-down bait on all sides over a wide area with large stakes, hoping to see the resort of this third herd of deer, where they might be caught.’
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.
They surrounded that laid-down bait on all sides over a wide area with large stakes.
Addasaṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.
And the deer-trapper and his retinue saw, bhikkhus, the resort of the third herd of deer, where they were caught.
Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Thus, bhikkhus, that third herd of deer also did not escape from the deer-trapper’s power and control.
Suppose we were to make our resort near the deer-trapper’s bait, and having made our resort there, we would eat the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to the deer-trapper’s will within that bait.”
Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.
They made their resort near the deer-trapper’s bait, and having made their resort there, they ate the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to the deer-trapper’s will within that bait.
Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi:
Then it occurred to the deer-trapper and his retinue:
Suppose we were to surround this laid-down bait on all sides over a wide area with large stakes, hoping to see the resort of this third herd of deer, where they might be caught.”
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.
They surrounded that laid-down bait on all sides over a wide area with large stakes.
Addasaṁsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.
And the deer-trapper and his retinue saw the resort of the third herd of deer, where they were caught.
Evañhi te tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Thus that third herd of deer also did not escape from the deer-trapper’s power and control.
Yannūna mayaṁ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti.
Suppose we were to make our resort in a place inaccessible to the deer-trapper and his retinue; having made our resort there, we would eat the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to the deer-trapper’s will within that bait.’
Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappayiṁsu.
They made their resort in a place inaccessible to the deer-trapper and his retinue.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.
Having made their resort there, they ate the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to the deer-trapper’s will within that bait.
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:
Then, bhikkhus, it occurred to the deer-trapper and his retinue:
Suppose we were to surround this laid-down bait on all sides over a wide area with large stakes, hoping to see the resort of this fourth herd of deer, where they might be caught.’
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.
They surrounded that laid-down bait on all sides over a wide area with large stakes.
Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ.
But the deer-trapper and his retinue, bhikkhus, did not see the resort of the fourth herd of deer, where they might be caught.
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:
Then, bhikkhus, it occurred to the deer-trapper and his retinue:
‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.
‘If we disturb the fourth herd of deer, those disturbed will disturb others, and those disturbed will disturb still others.
By approaching and partaking of them, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to Māra’s will within that bait and those worldly material things.
Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Thus, bhikkhus, that first group of ascetics and brahmins did not escape from Māra’s power and control.
By approaching and partaking of them, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to Māra’s will within that bait and those worldly material things.
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Thus that first group of ascetics and brahmins did not escape from Māra’s power and control.
There they ate herbs, millet, wild rice, poor-quality rice, water plants, rice powder, rice-scum, flour from oil-seeds, grass, and cowdung; they subsisted on forest roots and fruits, eating fallen fruit.
By approaching and partaking of them, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to Māra’s will within that bait and those worldly material things.
Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Thus, bhikkhus, that second group of ascetics and brahmins also did not escape from Māra’s power and control.
Because their bodies were excessively emaciated, their strength and energy diminished; when their strength and energy were diminished, their liberation of mind diminished; when their liberation of mind diminished, they returned to that same bait laid down by Māra and those worldly material things.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.
By approaching and partaking of them, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to Māra’s will within that bait and those worldly material things.
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Thus that second group of ascetics and brahmins also did not escape from Māra’s power and control.
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmise’ti.
Suppose we were to make our resort near Māra’s bait and worldly material things; having made our resort there, we would partake of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated; not approaching them recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to Māra’s will within that bait and those worldly material things.’
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.
They made their resort near Māra’s bait and worldly material things.
Having made their resort there, they partook of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated.
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.
Not approaching them recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to Māra’s will within that bait and those worldly material things.
Api ca kho evaṁdiṭṭhikā ahesuṁ—sassato loko itipi, asassato loko itipi;
However, they held such views as these: ‘The world is eternal,’ or ‘The world is not eternal’;
antavā loko itipi, anantavā loko itipi;
‘The world is finite,’ or ‘The world is infinite’;
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another’;
hoti tathāgato paraṁ maraṇā itipi, na hoti tathāgato paraṁ maraṇā itipi, hoti ca na ca hoti tathāgato paraṁ maraṇā itipi, neva hoti na na hoti tathāgato paraṁ maraṇā itipi.
‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death.’
Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Thus, bhikkhus, that third group of ascetics and brahmins also did not escape from Māra’s power and control.
Suppose we were to make our resort near Māra’s bait and worldly material things.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti.
Having made our resort there, we would partake of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated; not approaching them recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to Māra’s will within that bait and those worldly material things.’
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.
They made their resort near Māra’s bait and worldly material things.
Having made their resort there, they partook of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated.
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu.
Not approaching them recklessly and becoming intoxicated, they did not become indolent.
Amattā samānā na pamādaṁ āpajjiṁsu.
Not being indolent, they did not become heedless.
Appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.
Being heedful, they did not become subject to Māra’s will within that bait and those worldly material things.
Api ca kho evaṁdiṭṭhikā ahesuṁ sassato loko itipi …pe… neva hoti na na hoti tathāgato paraṁ maraṇā itipi.
However, they held such views as these: ‘The world is eternal,’ … (as above) … or ‘The Tathāgata neither exists nor does not exist after death.’
Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Thus that third group of ascetics and brahmins also did not escape from Māra’s power and control.
Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma.
Suppose we were to make our resort in a place inaccessible to Māra and Māra’s retinue.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti.
Having made our resort there, we would partake of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated; not approaching them recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to Māra’s will within that bait and those worldly material things.’
Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappayiṁsu.
They made their resort in a place inaccessible to Māra and Māra’s retinue.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.
Having made their resort there, they partook of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated; not approaching them recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to Māra’s will within that bait and those worldly material things.
Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
Again, bhikkhus, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One.
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Again, bhikkhus, with the fading away as well of rapture, a bhikkhu dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one dwells happily.’
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One.
Again, bhikkhus, with the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters and dwells in the base of infinite space.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One.
Again, bhikkhus, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of infinite consciousness.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One.
Again, bhikkhus, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One.
Again, bhikkhus, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling.
Paññāya cassa disvā āsavā parikkhīṇā honti.
And his taints are destroyed by his seeing with wisdom.
This bhikkhu, bhikkhus, is said to have blindfolded Māra, to have obliterated Māra’s vision trackless, and to have gone unseen by the Evil One, having crossed over attachment in the world.”
Idamavoca bhagavā.
That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Gratified, the bhikkhus delighted in the Blessed One’s words.
Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ.
The Sutta on the Bait, the fifth.
end of section [25 - Nivāpasutta]❧
26 – Pāsarāsisutta
mn26
Majjhima Nikāya 26
The Middle Length Discourses 26
Pāsarāsisutta
The Heap of Snares Sutta
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
It is fitting for you, bhikkhus, as clansmen who have gone forth from the home life into homelessness out of faith, that you should sit together for Dhamma discussion.
Here, bhikkhus, someone being himself subject to birth seeks what is also subject to birth; being himself subject to aging seeks what is also subject to aging; being himself subject to sickness seeks what is also subject to sickness; being himself subject to death seeks what is also subject to death; being himself subject to sorrow seeks what is also subject to sorrow; being himself subject to defilement seeks what is also subject to defilement.
Kiñca, bhikkhave, jātidhammaṁ vadetha?
And what, bhikkhus, would you say is subject to birth?
Wife and children, bhikkhus, are subject to birth; male and female slaves are subject to birth; goats and sheep are subject to birth; fowl and pigs are subject to birth; elephants, cattle, horses, and mares are subject to birth; gold and silver are subject to birth.
Jātidhammā hete, bhikkhave, upadhayo.
These acquisitions, bhikkhus, are subject to birth.
Wife and children, bhikkhus, are subject to aging; male and female slaves are subject to aging; goats and sheep are subject to aging; fowl and pigs are subject to aging; elephants, cattle, horses, and mares are subject to aging; gold and silver are subject to aging.
Jarādhammā hete, bhikkhave, upadhayo.
These acquisitions, bhikkhus, are subject to aging.
Wife and children, bhikkhus, are subject to sickness; male and female slaves are subject to sickness; goats and sheep are subject to sickness; fowl and pigs are subject to sickness; elephants, cattle, horses, and mares are subject to sickness.
Byādhidhammā hete, bhikkhave, upadhayo.
These acquisitions, bhikkhus, are subject to sickness.
Wife and children, bhikkhus, are subject to death; male and female slaves are subject to death; goats and sheep are subject to death; fowl and pigs are subject to death; elephants, cattle, horses, and mares are subject to death.
Maraṇadhammā hete, bhikkhave, upadhayo.
These acquisitions, bhikkhus, are subject to death.
Wife and children, bhikkhus, are subject to sorrow; male and female slaves are subject to sorrow; goats and sheep are subject to sorrow; fowl and pigs are subject to sorrow; elephants, cattle, horses, and mares are subject to sorrow.
Sokadhammā hete, bhikkhave, upadhayo.
These acquisitions, bhikkhus, are subject to sorrow.
Wife and children, bhikkhus, are subject to defilement; male and female slaves are subject to defilement; goats and sheep are subject to defilement; fowl and pigs are subject to defilement; elephants, cattle, horses, and mares are subject to defilement; gold and silver are subject to defilement.
Saṅkilesadhammā hete, bhikkhave, upadhayo.
These acquisitions, bhikkhus, are subject to defilement.
And this person, tied to these, infatuated with them, and addicted to them, being himself subject to defilement, seeks what is also subject to defilement.
Here, bhikkhus, someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn, unsurpassable security from bondage, Nibbāna; being himself subject to aging, having understood the danger in what is subject to aging, seeks the unaging, unsurpassable security from bondage, Nibbāna; being himself subject to sickness, having understood the danger in what is subject to sickness, seeks the unailing, unsurpassable security from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, seeks the deathless, unsurpassable security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless, unsurpassable security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled, unsurpassable security from bondage, Nibbāna.
I too, bhikkhus, before my awakening, when I was still an unawakened Bodhisatta, being myself subject to birth, sought what was also subject to birth; being myself subject to aging, sought what was also subject to aging; being myself subject to sickness, sought what was also subject to sickness; being myself subject to death, sought what was also subject to death; being myself subject to sorrow, sought what was also subject to sorrow; being myself subject to defilement, sought what was also subject to defilement.
‘Why do I, being myself subject to birth, seek what is also subject to birth; being myself subject to aging, … (as before) … subject to sickness, … subject to death, … subject to sorrow, … being myself subject to defilement, seek what is also subject to defilement?
Suppose, being myself subject to birth, having understood the danger in what is subject to birth, I were to seek the unborn, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to aging, having understood the danger in what is subject to aging, I were to seek the unaging, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to sickness, having understood the danger in what is subject to sickness, I were to seek the unailing, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to death, having understood the danger in what is subject to death, I were to seek the deathless, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to sorrow, having understood the danger in what is subject to sorrow, I were to seek the sorrowless, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to defilement, having understood the danger in what is subject to defilement, I were to seek the undefiled, unsurpassable security from bondage, Nibbāna.’
So I, bhikkhus, at a later time, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, shaved off my hair and beard, put on the saffron robes, and went forth from the home life into homelessness.
Such is this Dhamma that a wise man can soon realize his own teacher’s doctrine for himself by direct knowledge and dwell in it.’
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
So I, bhikkhus, very soon, quickly, learned that Dhamma.
So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.
And I, bhikkhus, as far as mere lip-reciting and repetition were concerned, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed, along with others, ‘I know, I see.’
Suppose I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized by himself by direct knowledge and entered upon.’
Thus, the Dhamma that I declare I have realized by myself by direct knowledge and entered upon, that Dhamma you have realized by yourself by direct knowledge and dwell in.
The Dhamma that you have realized by yourself by direct knowledge and dwell in, that Dhamma I declare I have realized by myself by direct knowledge and entered upon.
Come now, friend, let us both together lead this group.’
Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, bhikkhus, Āḷāra Kālāma, my teacher, placed me, his pupil, on an equal footing with himself and honored me with the highest honor.
Tassa mayhaṁ, bhikkhave, etadahosi:
Then, bhikkhus, it occurred to me:
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.
‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, to Nibbāna, but only to reappearance in the base of nothingness.’
Such is this Dhamma that a wise man can soon realize his own teacher’s doctrine for himself by direct knowledge and dwell in it.’
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
So I, bhikkhus, very soon, quickly, learned that Dhamma.
So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.
And I, bhikkhus, as far as mere lip-reciting and repetition were concerned, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed, along with others, ‘I know, I see.’
Thus, the Dhamma that Rāma declared he had realized by himself by direct knowledge and entered upon, that Dhamma you have realized by yourself by direct knowledge and dwell in.
The Dhamma that you have realized by yourself by direct knowledge and dwell in, that Dhamma Rāma declared he had realized by himself by direct knowledge and entered upon.
Thus, as Rāma was, so are you; as you are, so Rāma was.
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.
Come now, friend, you lead this group.’
Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, bhikkhus, Uddaka Rāmaputta, my fellow in the holy life, placed me in the position of a teacher and honored me with the highest honor.
Tassa mayhaṁ, bhikkhave, etadahosi:
Then, bhikkhus, it occurred to me:
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.
‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, to Nibbāna, but only to reappearance in the base of neither-perception-nor-non-perception.’
So I, bhikkhus, in search of what is wholesome, seeking the supreme, matchless path to peace, wandering by stages through Magadha, arrived at Uruvelā, at Senānigama.
There I saw a delightful stretch of land, a pleasant woodland grove, a flowing river, clear and with goodféle bathing places, delightful, and a village for alms resort nearby.
Tassa mayhaṁ, bhikkhave, etadahosi:
Then, bhikkhus, it occurred to me:
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.
‘Delightful indeed, sirs, is this stretch of land, pleasant is the woodland grove, the river flows clear and with goodféle bathing places, delightful, and there is a village for alms resort nearby.
So I, bhikkhus, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn, unsurpassable security from bondage, Nibbāna, attained the unborn, unsurpassable security from bondage, Nibbāna; being myself subject to aging, having understood the danger in what is subject to aging, seeking the unaging, unsurpassable security from bondage, Nibbāna, attained the unaging, unsurpassable security from bondage, Nibbāna; being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing, unsurpassable security from bondage, Nibbāna, attained the unailing, unsurpassable security from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, seeking the deathless, unsurpassable security from bondage, Nibbāna, attained the deathless, unsurpassable security from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless, unsurpassable security from bondage, Nibbāna, attained the sorrowless, unsurpassable security from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, unsurpassable security from bondage, Nibbāna, attained the undefiled, unsurpassable security from bondage, Nibbāna.
Ñāṇañca pana me dassanaṁ udapādi:
And the knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
‘Unshakeable is my liberation; this is the last birth; there is now no further becoming.’
‘This Dhamma that I have attained is profound, hard to see, hard to understand, peaceful, sublime, beyond the scope of mere reasoning, subtle, to be experienced by the wise.
For a generation that delights in attachment, is elated by attachment, rejoices in attachment, this state is hard to see, that is to say, specific conditionality, dependent origination.
This state too is hard to see, that is to say, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.
If I were to teach the Dhamma, and others were not to understand me, that would be weariness for me, that would be vexation for me.’
And then, bhikkhus, these wonderful verses, never heard before, occurred to me:
‘Kicchena me adhigataṁ,
‘With difficulty I have achieved it,
halaṁ dāni pakāsituṁ;
Enough now with proclaiming it;
Rāgadosaparetehi,
By those overcome by lust and hate,
nāyaṁ dhammo susambudho.
This Dhamma is not easily understood.
Paṭisotagāmiṁ nipuṇaṁ,
Leading against the stream, subtle,
gambhīraṁ duddasaṁ aṇuṁ;
Profound, hard to see, minute;
Rāgarattā na dakkhanti,
Those dyed in lust will not see it,
tamokhandhena āvuṭā’ti.
Wrapped in a mass of darkness.’
Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.
Thus, bhikkhus, as I reflected, my mind inclined to inaction, not to teaching the Dhamma.
Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:
Then, bhikkhus, it occurred to Brahmā Sahampati, who knew with his own mind the reflection in my mind:
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti.
‘Alas, the world is lost! Alas, the world is destroyed! Inasmuch as the mind of the Tathāgata, the Arahant, the Perfectly Awakened One, inclines to inaction, not to teaching the Dhamma!’
Then, bhikkhus, Brahmā Sahampati, having arranged his upper robe over one shoulder, knelt with his right knee on the ground, and extending his cupped hands towards me, said to me:
Surveying the world with the eye of a Buddha, bhikkhus, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing blame and danger in the other world, and some who did not dwell seeing blame and danger in the other world.
Just as in a pond of blue, red, or white lotuses, some lotuses that are born in the water, grow up in the water, and thrive submerged in the water, are nourished from the tip to the root; some lotuses that are born in the water, grow up in the water, and thrive submerged in the water, stand at an even level with the water; and some lotuses that are born in the water, grow up in the water, rise up from the water and stand unsullied by the water;
even so, bhikkhus, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing blame and danger in the other world, and some who did not dwell seeing blame and danger in the other world.
Then, bhikkhus, Brahmā Sahampati, thinking, ‘The Blessed One has granted my request to teach the Dhamma,’ paid homage to me, and keeping me on his right, disappeared right there.
And I saw, bhikkhus, with the divine eye, purified and surpassing the human, the bhikkhus of the group of five dwelling at Bārāṇasī in the Deer Park at Isipatana.
Practicing as instructed, you too will, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for yourselves by direct knowledge, in this very life, and dwell in it.’
‘By that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones. How then, now that you are luxurious, have given up the struggle, and reverted to luxury, will you attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones?’
Practicing as instructed, you too will, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for yourselves by direct knowledge, in this very life, and dwell in it.’
‘By that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones. How then, now that you are luxurious, have given up the struggle, and reverted to luxury, will you attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones?’
‘By that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones. How then, now that you are luxurious, have given up the struggle, and reverted to luxury, will you attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones?’
Practicing as instructed, you too will, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for yourselves by direct knowledge, in this very life, and dwell in it.’
Then, bhikkhus, the bhikkhus of the group of five, being thus instructed and advised by me, being themselves subject to birth, having understood the danger in what is subject to birth, seeking the unborn, unsurpassable security from bondage, Nibbāna, attained the unborn, unsurpassable security from bondage, Nibbāna; being themselves subject to aging, having understood the danger in what is subject to aging, seeking the unaging, unsurpassable security from bondage, Nibbāna, attained the unaging, unsurpassable security from bondage, Nibbāna; being themselves subject to sickness … (as before) … being themselves subject to death … being themselves subject to sorrow … being themselves subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, unsurpassable security from bondage, Nibbāna, attained the undefiled, unsurpassable security from bondage, Nibbāna.
Ñāṇañca pana nesaṁ dassanaṁ udapādi:
And the knowledge and vision arose in them:
‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
‘Unshakeable is our liberation; this is the last birth; there is now no further becoming.’
Pañcime, bhikkhave, kāmaguṇā.
These five, bhikkhus, are cords of sensual pleasure.
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, tantalizing; sounds cognizable by the ear … (as before) … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, tantalizing.
Ime kho, bhikkhave, pañca kāmaguṇā.
These, bhikkhus, are the five cords of sensual pleasure.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
Whatever ascetics or brahmins, bhikkhus, enjoy these five cords of sensual pleasure—tied to them, infatuated with them, addicted to them, not seeing the danger in them, not understanding the escape from them—they are to be understood thus:
‘It has met with calamity, met with disaster, is to be done with as the hunter wishes.
Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti.
And when the hunter comes, it will not escape as it wishes.’
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
Even so, bhikkhus, whatever ascetics or brahmins enjoy these five cords of sensual pleasure—tied to them, infatuated with them, addicted to them, not seeing the danger in them, not understanding the escape from them—they are to be understood thus:
‘They have met with calamity, met with disaster, are to be done with as Māra the Evil One wishes.’
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
And whatever ascetics or brahmins, bhikkhus, enjoy these five cords of sensual pleasure—not tied to them, not infatuated with them, not addicted to them, seeing the danger in them, understanding the escape from them—they are to be understood thus:
‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
‘They have not met with calamity, not met with disaster, are not to be done with as Māra the Evil One wishes.’
Just as, bhikkhus, a forest deer not bound by a heap of snares might lie.
So evamassa veditabbo:
It should be understood of it thus:
‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa.
‘It has not met with calamity, not met with disaster, is not to be done with as the hunter wishes.
Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti.
And when the hunter comes, it will escape as it wishes.’
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
Even so, bhikkhus, whatever ascetics or brahmins enjoy these five cords of sensual pleasure—not tied to them, not infatuated with them, not addicted to them, seeing the danger in them, understanding the escape from them—they are to be understood thus:
‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
‘They have not met with calamity, not met with disaster, are not to be done with as Māra the Evil One wishes.’
Just as, bhikkhus, a forest deer wandering in the forest, in the woodland, walks confidently, stands confidently, sits confidently, lies down confidently.
Even so, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
Again, bhikkhus, with the stilling of thought and examination, a bhikkhu enters upon and dwells in the second jhāna, which has internal tranquilization and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus … (as above) … by the Evil One.
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Again, bhikkhus, with the fading away as well of rapture, a bhikkhu dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters upon and dwells in the third jhāna, on account of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller.’
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus … (as above) … by the Evil One.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus … (as above) … by the Evil One.
Again, bhikkhus, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and dwells in the base of infinite space.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus … (as above) … by the Evil One.
Again, bhikkhus, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and dwells in the base of infinite consciousness.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus … (as above) … by the Evil One.
Again, bhikkhus, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and dwells in the base of nothingness.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus … (as above) … by the Evil One.
Again, bhikkhus, by completely surmounting the base of nothingness, a bhikkhu enters upon and dwells in the base of neither-perception-nor-non-perception.
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This bhikkhu, bhikkhus … (as above) … by the Evil One.
Again, bhikkhus, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and dwells in the cessation of perception and feeling; and his taints are destroyed by his seeing with wisdom.
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
Here, sir, I see certain khattiya experts, subtle, masters of others’ doctrines, hair-splitters, who go about, one might say, demolishing views with their wisdom.
‘The ascetic Gotama, it is said, has arrived at such and such a village or town.’
Te yena samaṇo gotamo tenupasaṅkamanti.
They go to the ascetic Gotama.
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The ascetic Gotama instructs, urges, rouses, and encourages them with a Dhamma talk.
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?
Having been instructed, urged, roused, and encouraged by the ascetic Gotama with a Dhamma talk, they do not even ask the ascetic Gotama the question, how then could they refute his doctrine?
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
They hear: ‘The ascetic Gotama, it is said, has arrived at such and such a village or town.’
Te yena samaṇo gotamo tenupasaṅkamanti.
They go to the ascetic Gotama.
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The ascetic Gotama instructs, urges, rouses, and encourages them with a Dhamma talk.
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?
Having been instructed, urged, roused, and encouraged by the ascetic Gotama with a Dhamma talk, they do not even ask the ascetic Gotama the question, how then could they refute his doctrine?
Having gone forth thus, dwelling alone, withdrawn, diligent, ardent, and resolute, they, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for themselves by direct knowledge, in this very life, and dwell in it.
for previously, while not ascetics, we claimed to be ascetics; while not brahmins, we claimed to be brahmins; while not arahants, we claimed to be arahants.
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’”
When this was said, the brahmin Jāṇussoṇi descended from his all-white chariot drawn by mares, arranged his upper robe over one shoulder, extended his cupped hands towards the Blessed One, and uttered this exclamation three times:
“Namo tassa bhagavato arahato sammāsambuddhassa;
“Homage to that Blessed One, Arahant, Perfectly Awakened One;
namo tassa bhagavato arahato sammāsambuddhassa;
homage to that Blessed One, Arahant, Perfectly Awakened One;
namo tassa bhagavato arahato sammāsambuddhassāti.
homage to that Blessed One, Arahant, Perfectly Awakened One.
There are, brahmin, in the elephant forest tall female elephants with large footprints that have prominent tusks; this could be their footprint.
So tamanugacchati.
He follows it.
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ.
Following it, he sees in the elephant forest a large elephant’s footprint, long and broad, and high scrapings, and high tusk-marks, and high broken branches.
In the same way, brahmin, a Tathāgata appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassable leader of persons to be tamed, teacher of gods and humans, awakened, blessed.
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its rulers and people, which he has realized by his own direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing;
At a later time, abandoning a small or large fortune, abandoning a small or large circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness.
Having thus gone forth, he enters upon the bhikkhus’ training and way of life, abandoning the killing of living beings, he abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings.
Abandoning false speech, he abstains from false speech; he speaks truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya.
Abandoning divisive speech, he abstains from divisive speech; what he has heard here he does not repeat there to break these people apart from those, or what he has heard there he does not repeat here to break those people apart from these.
Thus he is a reconciler of those who are divided and a promoter of those who are united, he delights in concord, rejoices in concord, delights in concord, and speaks words that create concord.
Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, polite, agreeable to many and pleasing to many, such speech he speaks.
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with the goal.
He abstains from damaging seed and plant life. He eats only in one part of the day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, music, and watching shows. He abstains from wearing garlands, scents, and cosmetics, and from adorning and beautifying himself. He abstains from high and large beds. He abstains from accepting gold and silver. He abstains from accepting uncooked grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and lands. He abstains from running errands and messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from bribery, deception, fraud, and crooked ways. He abstains from cutting, killing, binding, robbery, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
He is content with robes to protect his body and almsfood to sustain his stomach.
So yena yeneva pakkamati samādāyeva pakkamati.
Wherever he goes, he sets out taking only these with him.
Since, if he were to leave the eye faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices restraint, guards the eye faculty, and undertakes restraint of the eye faculty.
Having heard a sound with the ear … (as above) … Having smelled an odor with the nose … Having tasted a taste with the tongue … Having felt a tangible with the body … Having cognized a mental object with the mind, he does not grasp at its signs or its features.
Since, if he were to leave the mind faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices restraint, guards the mind faculty, and undertakes restraint of the mind faculty.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
Possessed of this noble restraint of the sense faculties, he experiences within himself an unalloyed happiness.
He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking aside; he acts with clear comprehension when flexing and extending his limbs; he acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; he acts with clear comprehension when eating, drinking, chewing, and savoring; he acts with clear comprehension when urinating and defecating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
Possessed of this noble aggregate of virtue, and this noble contentment, and this noble restraint of the sense faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
After his meal, returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness.
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor.
Having thus abandoned these five hindrances, defilements of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
Furthermore, brahmin, with the stilling of thought and examination, a bhikkhu enters upon and dwells in the second jhāna, which has internal tranquilization and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
This too, brahmin, is called … (as above) … is practising the good way.
Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, brahmin, with the fading away as well of rapture, a bhikkhu dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters upon and dwells in the third jhāna, on account of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller.’
This too, brahmin, is called … (as above) … is practising the good way.
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, brahmin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives.
He recollects his manifold past lives, that is, one birth, two births … (as in Sutta 4, §27) … Thus with their aspects and particulars he recollects his manifold past lives.
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings.
So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.
With the divine eye, which is purified and surpasses the human … (as in Sutta 4, §29) … he understands how beings pass on according to their kamma.
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the taints.
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’
He understands as it really is: ‘These are taints’; he understands as it really is: ‘This is the origin of taints’; he understands as it really is: ‘This is the cessation of taints’; he understands as it really is: ‘This is the way leading to the cessation of taints.’
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
Knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there is knowledge: ‘It is liberated.’
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’
Master Gotama, it is as if one were to set upright what was overturned, or to reveal what was hidden, or to show the way to one who was lost, or to hold up a lamp in the darkness:
“Friends, just as the footprints of all creatures that walk fit into the elephant’s footprint, and the elephant’s footprint is declared the chief of them because of its great size;
In the Noble Truth of Suffering, in the Noble Truth of the Origin of Suffering, in the Noble Truth of the Cessation of Suffering, and in the Noble Truth of the Way leading to the Cessation of Suffering.
Katamañcāvuso, dukkhaṁ ariyasaccaṁ?
And what, friends, is the Noble Truth of Suffering?
Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, not to get what one wishes is suffering;
saṅkhittena, pañcupādānakkhandhā dukkhā.
in short, the five aggregates subject to clinging are suffering.
Katame cāvuso, pañcupādānakkhandhā?
And what, friends, are the five aggregates subject to clinging?
They are: the aggregate of form subject to clinging, the aggregate of feeling subject to clinging, the aggregate of perception subject to clinging, the aggregate of formations subject to clinging, the aggregate of consciousness subject to clinging.
Katamo cāvuso, rūpupādānakkhandho?
And what, friends, is the aggregate of form subject to clinging?
Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.
The four great elements and form derived from the four great elements.
Katamā cāvuso, cattāro mahābhūtā?
And what, friends, are the four great elements?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
The earth element, the water element, the fire element, the air element.
Katamā cāvuso, pathavīdhātu?
And what, friends, is the earth element?
Pathavīdhātu siyā ajjhattikā, siyā bāhirā.
The earth element may be internal, it may be external.
Whatever internally, belonging to oneself, is solid, solidified, and clung to, that is: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever other thing internally, belonging to oneself, is solid, solidified, and clung to.
Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu.
This, friends, is called the internal earth element.
Having seen it thus as it actually is with right wisdom, one becomes disenchanted with the earth element, and makes the mind dispassionate towards the earth element.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.
There comes a time, friends, when the external water element is agitated.
When even of this external earth element, so vast, impermanence will be discerned, liability to destruction will be discerned, liability to fall will be discerned, liability to change will be discerned.
He sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, that consciousness is impermanent.
If, friends, others treat a bhikkhu in undesirable, disagreeable, and unpleasing ways—with contact by fists, contact by clods, contact by sticks, or contact by knives.
‘This body is of such a nature that contact by fists can occur to a body of such a nature, contact by clods can occur, contact by sticks can occur, contact by knives can occur.
Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:
But this has been said by the Blessed One in the Simile of the Saw:
“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.
“Bhikkhus, even if bandits and robbers were to sever you limb from limb with a two-handled saw, whoever among you were to harbor hate in his mind on that account would not be one who carried out my teaching.”
Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
My energy shall be aroused and unremitting, my mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and unified.
Now let contact by fists occur to this body as it may, let contact by clods occur, let contact by sticks occur, let contact by knives occur; for this is how the Buddhas’ teaching is done.’
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in him.
So tena saṁvijjati saṁvegaṁ āpajjati:
He is stirred by that and arouses a sense of urgency:
‘alābhā vata me, na vata me lābhā;
‘It is a loss for me, indeed, not a gain for me;
dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.
it is ill-gotten by me, indeed, not well-gotten by me, that when I am thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in me.’
Just as, friends, a daughter-in-law, on seeing her father-in-law, is stirred and arouses a sense of urgency;
evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati:
even so, friends, if, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in him, he is stirred by that and arouses a sense of urgency:
‘alābhā vata me, na vata me lābhā;
‘It is a loss for me, indeed, not a gain for me;
dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.
it is ill-gotten by me, indeed, not well-gotten by me, that when I am thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in me.’
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does become established in him, he is satisfied with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
To this extent too, friends, much has been done by the bhikkhu.
Katamā cāvuso, āpodhātu?
And what, friends, is the water element?
Āpodhātu siyā ajjhattikā, siyā bāhirā.
The water element may be internal, it may be external.
Whatever internally, belonging to oneself, is water, watery, and clung to, that is: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or whatever other thing internally, belonging to oneself, is water, watery, and clung to—this, friends, is called the internal water element.
Having seen it thus as it actually is with right wisdom, one becomes disenchanted with the water element, and makes the mind dispassionate towards the water element.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.
There comes a time, friends, when the external water element is agitated.
There comes a time, friends, when in the great ocean the water recedes for a hundred yojanas, for two hundred yojanas, for three hundred yojanas, for four hundred yojanas, for five hundred yojanas, for six hundred yojanas, for seven hundred yojanas.
There comes a time, friends, when in the great ocean the water stands seven palms deep, six palms deep, five palms deep, four palms deep, three palms deep, two palms deep, one palm deep.
There comes a time, friends, when in the great ocean the water stands seven fathoms deep, six fathoms deep, five fathoms deep, four fathoms deep, three fathoms deep, two fathoms deep, one fathom deep.
When even of this external water element, so vast, impermanence will be discerned, liability to destruction will be discerned, liability to fall will be discerned, liability to change will be discerned.
Then there is for him no such [thought] in that respect … (as above) … If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does become established in him.
So tena attamano hoti.
He is satisfied with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
To this extent too, friends, much has been done by the bhikkhu.
Katamā cāvuso, tejodhātu?
And what, friends, is the fire element?
Tejodhātu siyā ajjhattikā, siyā bāhirā.
The fire element may be internal, it may be external.
Katamā cāvuso, ajjhattikā tejodhātu?
And what, friends, is the internal fire element?
Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—ayaṁ vuccatāvuso, ajjhattikā tejodhātu.
Whatever internally, belonging to oneself, is fire, fiery, and clung to, that is: that by which one is warmed, that by which one ages, that by which one is consumed by fever, that by which what is eaten, drunk, chewed, and tasted gets properly digested, or whatever other thing internally, belonging to oneself, is fire, fiery, and clung to—this, friends, is called the internal fire element.
Having seen it thus as it actually is with right wisdom, one becomes disenchanted with the fire element, and makes the mind dispassionate towards the fire element.
Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati.
There comes a time, friends, when the external fire element is agitated.
When even of this external fire element, so vast, impermanence will be discerned, liability to destruction will be discerned, liability to fall will be discerned, liability to change will be discerned.
Then there is for him no such [thought] in that respect … (as above) … If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does become established in him, he is satisfied with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
To this extent too, friends, much has been done by the bhikkhu.
Katamā cāvuso, vāyodhātu?
And what, friends, is the air element?
Vāyodhātu siyā ajjhattikā, siyā bāhirā.
The air element may be internal, it may be external.
Whatever internally, belonging to oneself, is air, airy, and clung to, that is: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath, out-breath, or whatever other thing internally, belonging to oneself, is air, airy, and clung to—this, friends, is called the internal air element.
Having seen it thus as it actually is with right wisdom, one becomes disenchanted with the air element, and makes the mind dispassionate towards the air element.
Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati.
There comes a time, friends, when the external air element is agitated.
It sweeps away villages, it sweeps away towns, it sweeps away cities, it sweeps away countries, it sweeps away regions of countries.
Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti.
There comes a time, friends, when in the last month of the hot season people look for wind with a palm-leaf fan or a bellows, and even wisps of grass in the crevices do not stir.
When even of this external air element, so vast, impermanence will be discerned, liability to destruction will be discerned, liability to fall will be discerned, liability to change will be discerned.
He sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, that consciousness is impermanent.
If, friends, others treat a bhikkhu in undesirable, disagreeable, and unpleasing ways, with contact by fists, contact by clods, contact by sticks, or contact by knives.
He understands thus: ‘This body is of such a nature that contact by fists can occur to a body of such a nature, contact by clods can occur, contact by sticks can occur, contact by knives can occur.
But this has been said by the Blessed One in the Simile of the Saw: “Bhikkhus, even if bandits and robbers were to sever you limb from limb with a two-handled saw.
Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.
Whoever among you were to harbor hate in his mind on that account would not be one who carried out my teaching.”
Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
My energy shall be aroused and unremitting, my mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and unified.
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in him.
So tena saṁvijjati saṁvegaṁ āpajjati:
He is stirred by that and arouses a sense of urgency:
‘alābhā vata me, na vata me lābhā;
‘It is a loss for me, indeed, not a gain for me;
dulladdhaṁ vata me, na vata me suladdhaṁ.
it is ill-gotten by me, indeed, not well-gotten by me.
Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.
That when I am thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in me.’
Just as, friends, a daughter-in-law, on seeing her father-in-law, is stirred and arouses a sense of urgency;
evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti.
even so, friends, if, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in him.
So tena saṁvijjati saṁvegaṁ āpajjati:
He is stirred by that and arouses a sense of urgency:
‘alābhā vata me, na vata me lābhā;
‘It is a loss for me, indeed, not a gain for me;
dulladdhaṁ vata me, na vata me suladdhaṁ.
it is ill-gotten by me, indeed, not well-gotten by me.
Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.
That when I am thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in me.’
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does become established in him, he is satisfied with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
To this extent too, friends, much has been done by the bhikkhu.
Just as, friends, dependent on timber, dependent on creepers, dependent on grass, dependent on clay, space is enclosed and it comes to be called a ‘house’;
even so, friends, dependent on bones, dependent on sinews, dependent on flesh, dependent on skin, space is enclosed and it comes to be called ‘form.’
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the internal eye is intact, but external forms do not come into range, and there is no corresponding engagement, then there is no manifestation of the corresponding class of consciousness.
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the internal eye is intact and external forms come into range, but there is no corresponding engagement, then there is no manifestation of the corresponding class of consciousness.
Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti.
But when, friends, the internal eye is intact and external forms come into range and there is corresponding engagement.
Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.
Thus there is the manifestation of the corresponding class of consciousness.
Whatever form there is in such a situation is included in the aggregate of form subject to clinging; whatever feeling there is in such a situation is included in the aggregate of feeling subject to clinging; whatever perception there is in such a situation is included in the aggregate of perception subject to clinging; whatever formations there are in such a situation are included in the aggregate of formations subject to clinging; whatever consciousness there is in such a situation is included in the aggregate of consciousness subject to clinging.
So evaṁ pajānāti:
He understands thus:
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.
‘Thus indeed is there the collecting, assembling, and gathering of these five aggregates subject to clinging.
Vuttaṁ kho panetaṁ bhagavatā:
Now this has been said by the Blessed One:
“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;
“One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.”
yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.
And these—namely, the five aggregates subject to clinging—are dependently arisen.
Whatever desire, attachment, inclination, and obsession there is for these five aggregates subject to clinging, that is the origin of suffering.
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.
Whatever removal of desire and lust, abandoning of desire and lust for these five aggregates subject to clinging, that is the cessation of suffering.’
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.
To this extent too, friends, much has been done by the bhikkhu.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe… ghānaṁ aparibhinnaṁ hoti … jivhā aparibhinnā hoti … kāyo aparibhinno hoti … mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the internal ear is intact … (as for the eye) … the nose is intact … the tongue is intact … the body is intact … the mind is intact, but external mental objects do not come into range and there is no corresponding engagement, then there is no manifestation of the corresponding class of consciousness.
Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the internal mind is intact and external mental objects come into range, but there is no corresponding engagement, then there is no manifestation of the corresponding class of consciousness.
Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.
But when, friends, the internal mind is intact and external mental objects come into range and there is corresponding engagement, thus there is the manifestation of the corresponding class of consciousness.
Whatever form there is in such a situation is included in the aggregate of form subject to clinging; whatever feeling there is in such a situation is included in the aggregate of feeling subject to clinging; whatever perception there is in such a situation is included in the aggregate of perception subject to clinging; whatever formations there are in such a situation are included in the aggregate of formations subject to clinging; whatever consciousness there is in such a situation is included in the aggregate of consciousness subject to clinging.
So evaṁ pajānāti:
He understands thus:
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.
‘Thus indeed is there the collecting, assembling, and gathering of these five aggregates subject to clinging.
Vuttaṁ kho panetaṁ bhagavatā:
Now this has been said by the Blessed One:
“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;
“One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.”
yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.
And these—namely, the five aggregates subject to clinging—are dependently arisen.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that gain, honor, and renown, and his intention is fulfilled.
So tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti:
On account of that gain, honor, and renown, he extols himself and disparages others:
‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
‘I possess gain, honor, and renown, but these other bhikkhus are unknown, of little account.’
So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
He becomes intoxicated with that gain, honor, and renown, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering.
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, pass over the inner bark, pass over the outer bark, and, having cut off the branches and leaves, were to go away taking them, thinking them to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves.
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, passed over the outer bark, and, having cut off the branches and leaves, went away taking them, thinking them to be heartwood.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that gain, honor, and renown, and his intention is fulfilled.
So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
On account of that gain, honor, and renown, he extols himself and disparages others: ‘I possess gain, honor, and renown, but these other bhikkhus are unknown, of little account.’
So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
He becomes intoxicated with that gain, honor, and renown, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness.
Appamatto samāno sīlasampadaṁ ārādheti.
Being heedful, he strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, and his intention is fulfilled.
So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti:
On account of that accomplishment in virtue, he extols himself and disparages others:
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
‘I am virtuous, of good character, but these other bhikkhus are immoral, of evil character.’
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, pass over the inner bark, and, having cut off the outer bark, were to go away taking it, thinking it to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves.
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, and, having cut off the outer bark, went away taking it, thinking it to be heartwood;
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness.
Appamatto samāno sīlasampadaṁ ārādheti.
Being heedful, he strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, and his intention is fulfilled.
So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti:
On account of that accomplishment in virtue, he extols himself and disparages others:
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
‘I am virtuous, of good character, but these other bhikkhus are immoral, of evil character.’
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati.
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness.
Appamatto samāno samādhisampadaṁ ārādheti.
Being heedful, he strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, and his intention is fulfilled.
So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti:
On account of that accomplishment in concentration, he extols himself and disparages others:
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
‘I am concentrated, my mind is unified, but these other bhikkhus are unconcentrated, their minds are distracted.’
He becomes intoxicated with that accomplishment in concentration, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering.
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, and, having cut off the inner bark, were to go away taking it, thinking it to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
Then a man with good sight, seeing him, would say: ‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves.
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, and, having cut off the inner bark, went away taking it, thinking it to be heartwood.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, and his intention is fulfilled.
So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti:
On account of that accomplishment in concentration, he extols himself and disparages others:
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
‘I am concentrated, my mind is unified, but these other bhikkhus are unconcentrated, their minds are distracted.’
He becomes intoxicated with that accomplishment in concentration, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness.
Appamatto samāno sīlasampadaṁ ārādheti.
Being heedful, he strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled.
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in concentration, he does not extol himself and does not disparage others.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati appamatto samāno ñāṇadassanaṁ ārādheti.
He does not become intoxicated with that accomplishment in concentration, does not become heedless, does not fall into heedlessness. Being heedful, he strives for knowledge and vision.
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that knowledge and vision, and his intention is fulfilled.
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:
On account of that knowledge and vision, he extols himself and disparages others:
‘ahamasmi jānaṁ passaṁ viharāmi.
‘I dwell knowing and seeing.
Ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.
But these other bhikkhus dwell not knowing and not seeing.’
So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
He becomes intoxicated with that knowledge and vision, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering.
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, and, having cut off the softwood, were to go away taking it, thinking it to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ na aññāsi phegguṁ na aññāsi tacaṁ na aññāsi papaṭikaṁ na aññāsi sākhāpalāsaṁ.
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves.
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, and, having cut off the softwood, went away taking it, thinking it to be heartwood.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled.
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in concentration, he does not extol himself and does not disparage others.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.
He does not become intoxicated with that accomplishment in concentration, does not become heedless, does not fall into heedlessness. Being heedful, he strives for knowledge and vision.
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that knowledge and vision, and his intention is fulfilled.
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:
On account of that knowledge and vision, he extols himself and disparages others:
‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.
‘I dwell knowing and seeing, but these other bhikkhus dwell not knowing and not seeing.’
So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
He becomes intoxicated with that knowledge and vision, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled.
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in concentration, he does not extol himself and does not disparage others.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.
He does not become intoxicated with that accomplishment in concentration, does not become heedless, does not fall into heedlessness. Being heedful, he strives for knowledge and vision.
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that knowledge and vision, but his intention is not yet fulfilled.
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.
On account of that knowledge and vision, he does not extol himself and does not disparage others.
So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti.
He does not become intoxicated with that knowledge and vision, does not become heedless, does not fall into heedlessness. Being heedful, he strives for untimely liberation.
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha.
It is impossible, bhikkhus, it cannot happen that that bhikkhu should fall away from that untimely liberation.
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, were to go away taking it, knowing it to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, went away taking it, knowing it to be heartwood.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled.
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in concentration, he does not extol himself and does not disparage others.
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.
He does not become intoxicated with that accomplishment in concentration, does not become heedless, does not fall into heedlessness. Being heedful, he strives for knowledge and vision.
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that knowledge and vision, but his intention is not yet fulfilled.
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.
On account of that knowledge and vision, he does not extol himself and does not disparage others.
So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti.
He does not become intoxicated with that knowledge and vision, does not become heedless, does not fall into heedlessness. Being heedful, he strives for untimely liberation.
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha.
It is impossible, bhikkhus, it cannot happen that that bhikkhu should fall away from that untimely liberation.
Iti kho, bhikkhave, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.
Thus, bhikkhus, this holy life is not for the purpose of gain, honor, and renown, nor for the purpose of accomplishment in virtue, nor for the purpose of accomplishment in concentration, nor for the purpose of knowledge and vision.
“Master Gotama, those ascetics and brahmins who are heads of orders, heads of groups, teachers of groups, well-known, famous, founders of sects, regarded as saints by many people—such as Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, and Nigaṇṭha Nāṭaputta—did they all, according to their own claims, directly know, or did they all not directly know, or did some directly know and some not directly know?”
“Enough, brahmin, let that be—whether they all, according to their own claims, directly knew, or did they all not directly know, or did some directly know and some not directly know.
“Suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, pass over the inner bark, pass over the outer bark, and, having cut off the branches and leaves, were to go away taking them, thinking them to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves.
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, passed over the outer bark, and, having cut off the branches and leaves, went away taking them, thinking them to be heartwood.
Or suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, pass over the inner bark, and, having cut off the outer bark, were to go away taking it, thinking it to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves.
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, and, having cut off the outer bark, went away taking it, thinking it to be heartwood.
Or suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, and, having cut off the inner bark, were to go away taking it, thinking it to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves.
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, pass over the softwood, and, having cut off the inner bark, went away taking it, thinking it to be heartwood.
Or suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, and, having cut off the softwood, were to go away taking it, thinking it to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves.
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, and, having cut off the softwood, went away taking it, thinking it to be heartwood.
Or suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, were to go away taking it, knowing it to be heartwood.
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
Then a man with good sight, seeing him, would say:
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, went away taking it, knowing it to be heartwood.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
He is satisfied with that gain, honor, and renown, and his intention is fulfilled.
So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti:
On account of that gain, honor, and renown, he extols himself and disparages others:
‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
‘I possess gain, honor, and renown, but these other bhikkhus are unknown, of little account.’
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
And because of that gain, honor, and renown, he does not generate zeal or strive for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives negligently and loosely.
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, passed over the outer bark, and, having cut off the branches and leaves, went away taking them, thinking them to be heartwood.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that gain, honor, and renown, he generates zeal and strives for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives not negligently and not loosely.
So sīlasampadaṁ ārādheti.
He strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, and his intention is fulfilled.
So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti:
On account of that accomplishment in virtue, he extols himself and disparages others:
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
‘I am virtuous, of good character, but these other bhikkhus are immoral, of evil character.’
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
And because of that accomplishment in virtue, he does not generate zeal or strive for the realization of other states that are higher and more sublime than accomplishment in virtue; he is one who lives negligently and loosely.
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, and, having cut off the outer bark, went away taking it, thinking it to be heartwood.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that gain, honor, and renown, he generates zeal and strives for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives not negligently and not loosely.
So sīlasampadaṁ ārādheti.
He strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that accomplishment in virtue, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in virtue; he is one who lives not negligently and not loosely.
So samādhisampadaṁ ārādheti.
He strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, and his intention is fulfilled.
So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti:
On account of that accomplishment in concentration, he extols himself and disparages others:
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
‘I am concentrated, my mind is unified, but these other bhikkhus are unconcentrated, their minds are distracted.’
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
And because of that accomplishment in concentration, he does not generate zeal or strive for the realization of other states that are higher and more sublime than accomplishment in concentration; he is one who lives negligently and loosely.
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, and, having cut off the inner bark, went away taking it, thinking it to be heartwood.
‘I am immersed in birth, aging, and death … (as above) … an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that gain, honor, and renown, he generates zeal and strives for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives not negligently and not loosely.
So sīlasampadaṁ ārādheti.
He strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that accomplishment in virtue, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in virtue; he is one who lives not negligently and not loosely.
So samādhisampadaṁ ārādheti.
He strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled.
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in concentration, he does not extol himself and does not disparage others.
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that accomplishment in concentration, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in concentration; he is one who lives not negligently and not loosely.
So ñāṇadassanaṁ ārādheti.
He strives for knowledge and vision.
So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo.
He is satisfied with that knowledge and vision, and his intention is fulfilled.
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:
On account of that knowledge and vision, he extols himself and disparages others:
‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.
‘I dwell knowing and seeing, but these other bhikkhus dwell not knowing and not seeing.’
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
And because of that knowledge and vision, he does not generate zeal or strive for the realization of other states that are higher and more sublime than knowledge and vision; he is one who lives negligently and loosely.
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, and, having cut off the softwood, went away taking it, thinking it to be heartwood.
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
Having thus gone forth, he brings to perfection gain, honor, and renown.
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled.
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
On account of that gain, honor, and renown, he does not extol himself and does not disparage others.
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that gain, honor, and renown, he generates zeal and strives for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives not negligently and not loosely.
So sīlasampadaṁ ārādheti.
He strives for accomplishment in virtue.
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled.
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in virtue, he does not extol himself and does not disparage others.
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that accomplishment in virtue, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in virtue; he is one who lives not negligently and not loosely.
So samādhisampadaṁ ārādheti.
He strives for accomplishment in concentration.
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled.
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
On account of that accomplishment in concentration, he does not extol himself and does not disparage others.
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that accomplishment in concentration, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in concentration; he is one who lives not negligently and not loosely.
So ñāṇadassanaṁ ārādheti.
He strives for knowledge and vision.
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
He is satisfied with that knowledge and vision, but his intention is not yet fulfilled.
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.
On account of that knowledge and vision, he does not extol himself and does not disparage others.
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
And because of that knowledge and vision, he generates zeal and strives for the realization of other states that are higher and more sublime than knowledge and vision; he is one who lives not negligently and not loosely.
Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?
And what, brahmin, are the states higher and more sublime than knowledge and vision?
Here, brahmin, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Furthermore, brahmin, with the stilling of thought and examination, a bhikkhu enters upon and dwells in the second jhāna, which has internal tranquilization and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti:
Furthermore, brahmin, with the fading away as well of rapture, a bhikkhu dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters upon and dwells in the third jhāna, on account of which the noble ones declare:
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, brahmin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Furthermore, brahmin, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and dwells in the base of infinite space.
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Furthermore, brahmin, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and dwells in the base of infinite consciousness.
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Furthermore, brahmin, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and dwells in the base of nothingness.
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Furthermore, brahmin, by completely surmounting the base of nothingness, a bhikkhu enters upon and dwells in the base of neither-perception-nor-non-perception.
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Furthermore, brahmin, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and dwells in the cessation of perception and feeling. And his taints are destroyed by his seeing with wisdom.
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too, brahmin, is a state higher and more sublime than knowledge and vision.
Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.
These, brahmin, are the states higher and more sublime than knowledge and vision.
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, went away taking it, knowing it to be heartwood.
And whatever purpose could be served by heartwood, that purpose he will achieve.
Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
I say, brahmin, that this person is like that.
Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.
Thus, brahmin, this holy life is not for the purpose of gain, honor, and renown, nor for the purpose of accomplishment in virtue, nor for the purpose of accomplishment in concentration, nor for the purpose of knowledge and vision.
“Excellent, Master Gotama! Excellent, Master Gotama! … (as in Sutta 27, §23) … May Master Gotama remember me as a lay follower who has gone for refuge for life.”
Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ.
The Shorter Simile on the Heartwood, the tenth.
Opammavaggo niṭṭhito tatiyo.
The Chapter of Similes is finished, the third.
Tassuddānaṁ
Its summary:
Moḷiyaphaggunariṭṭhañca nāmo,
Moḷiyaphagguna and Ariṭṭha by name,
Andhavane kathipuṇṇaṁ nivāpo;
At Andhavana, the Ant-hill, the Bait;
Rāsikaṇerumahāgajanāmo,
Heap of Snares, Tusk-mark, Great Elephant by name,
Sārūpamo puna piṅgalakoccho.
Simile on Heartwood, then Piṅgalakoccha.
end of section [30 - Cūḷasāropamasutta]❧
..4.. - Mahā-yamaka (great-pairs) Vagga
31 – Cūḷagosiṅgasutta
mn31
MN 31
Majjhima Nikāya 31
The Middle Length Discourses 31
Cūḷagosiṅgasutta
The Shorter Discourse in Gosiṅga
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.
Thus have I heard. On one occasion the Blessed One was dwelling among the Nādikans in the Brick Hall.
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti.
Now on that occasion the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila were dwelling in the Gosiṅga Sāl-wood Forest.
having gone, he said to the Venerable Nandiya and the Venerable Kimila:
“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
“Come forth, venerable sirs, come forth, venerable sirs! It is our Teacher, the Blessed One, who has arrived!”
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā—eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhāpesi.
Then the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila went to meet the Blessed One—one took the Blessed One’s bowl and outer robe, one prepared a seat, one set out water for the feet.
Nisīdi bhagavā paññatte āsane.
The Blessed One sat down on the seat prepared.
Nisajja kho bhagavā pāde pakkhālesi.
Having sat down, the Blessed One washed his feet.
Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Those venerable ones too, having paid homage to the Blessed One, sat down to one side.
“But are you, Anuruddhas, dwelling in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with loving eyes?”
“Indeed, venerable sir, we are dwelling in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with loving eyes.”
“And how is it, Anuruddhas, that you dwell in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with loving eyes?”
‘It is a gain for me, it is a great gain for me, that I am dwelling with such companions in the holy life.’
Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.
Towards these venerable ones, venerable sir, loving-kindness in bodily action is maintained by me, both openly and in private; loving-kindness in verbal action is maintained by me, both openly and in private; loving-kindness in mental action is maintained by me, both openly and in private.
“It is thus, venerable sir, that we dwell in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with loving eyes.”
“And how is it, Anuruddhas, that you dwell diligent, ardent, and resolute?”
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.
“Here, venerable sir, whichever of us returns first from the village with almsfood prepares the seats, sets out drinking water and water for washing, and sets out the refuse bowl.
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti.
Whoever returns last from the village with almsfood, if there is any leftover food, and if he wishes, he eats it; if he does not wish, he throws it away where there is no greenery, or disposes of it in water where there are no living creatures.
So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati.
He puts away the seats, puts away the drinking water and water for washing, puts away the refuse bowl after cleaning it, and sweeps the refectory.
Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.
Whoever sees the water pot for drinking, or the water pot for washing, or the water pot for the latrine empty or low, he sets it up.
If it is too heavy for him, he calls a second person by a gesture of the hand and we set it up by joining hands, but we do not, venerable sir, break into speech for that reason.
But is there for you, Anuruddhas, dwelling thus diligent, ardent, and resolute, a comfortable abiding attained through a superhuman state, a distinction in knowledge and vision worthy of the noble ones?”
Here, venerable sir, whenever we wish, quite secluded from sensual pleasures, secluded from unwholesome states, we enter upon and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
This, venerable sir, is for us, dwelling diligent, ardent, and resolute, a comfortable abiding attained through a superhuman state, a distinction in knowledge and vision worthy of the noble ones.”
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?”
Here, venerable sir, whenever we wish, with the stilling of thought and examination, we enter upon and dwell in the second jhāna, which has internal tranquilization and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.”
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?”
“Kiñhi no siyā, bhante.
“Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṁvedema, yaṁ taṁ ariyā ācikkhanti:
Here, venerable sir, whenever we wish, with the fading away as well of rapture, we dwell equanimous, and mindful and clearly comprehending, we experience happiness with the body; we enter upon and dwell in the third jhāna, on account of which the noble ones declare:
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.”
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?”
“Kiñhi no siyā, bhante.
“Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma.
Here, venerable sir, whenever we wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, we enter upon and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.”
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?”
Here, venerable sir, whenever we wish, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ we enter upon and dwell in the base of infinite space.
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.”
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?”
Here, venerable sir, whenever we wish, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ we enter upon and dwell in the base of infinite consciousness … (as above) … by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ we enter upon and dwell in the base of nothingness … (as above) … by completely surmounting the base of nothingness, we enter upon and dwell in the base of neither-perception-nor-non-perception.
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.”
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?”
“Kiñhi no siyā, bhante.
“Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā.
Here, venerable sir, whenever we wish, by completely surmounting the base of neither-perception-nor-non-perception, we enter upon and dwell in the cessation of perception and feeling. And our taints are destroyed by our seeing with wisdom.
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.
Imamhā ca mayaṁ, bhante, phāsuvihārā aññaṁ phāsuvihāraṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassāmā”ti.
And from this comfortable abiding, venerable sir, we do not see another comfortable abiding that is higher or more sublime.”
Then the Blessed One, having instructed, urged, roused, and encouraged the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila with a Dhamma talk, rose from his seat and departed.
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ anusaṁyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṁ anuruddhaṁ etadavocuṁ:
Then, after the Blessed One had departed, the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila, having followed the Blessed One for some distance and then returned, the Venerable Nandiya and the Venerable Kimila said to the Venerable Anuruddha:
“kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha:
“Did we indeed inform the Venerable Anuruddha thus:
‘We are attainers of these and those states of meditative abiding,’ that the Venerable Anuruddha declared us, in the presence of the Blessed One, to have attained up to the destruction of the taints?”
“Na kho me āyasmanto evamārocesuṁ:
“The venerable ones did not indeed inform me thus:
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito:
‘We are attainers of these and those states of meditative abiding,’ but my mind is known by the minds of the venerable ones thus:
‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti.
‘These venerable ones are attainers of these and those states of meditative abiding.’
Devatāpi me etamatthaṁ ārocesuṁ:
And deities also informed me of this matter:
‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti.
‘These venerable ones are attainers of these and those states of meditative abiding.’
Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti.
And it was in response to the Blessed One’s question that this was declared.”
Standing to one side, the yakkha Dīgha Parajana said to the Blessed One:
“lābhā vata, bhante, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
“It is a gain, venerable sir, for the Vajjīs, a great gain for the Vajji people, that the Tathāgata, Arahant, Perfectly Awakened One, dwells there, and these three clansmen—the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila!”
Hearing the cry of the yakkha Dīgha Parajana, the earth-bound devas raised a cry:
“lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
“It is a gain, sirs, for the Vajjīs, a great gain for the Vajji people, that the Tathāgata, Arahant, Perfectly Awakened One, dwells there, and these three clansmen—the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila!”
Hearing the cry of the earth-bound devas, the devas of the Four Great Kings … (as above) … the Tāvatiṁsa devas … (as above) … the Yāma devas … (as above) … the Tusita devas … (as above) … the Nimmānaratī devas … (as above) … the Paranimmitavasavattī devas … (as above) … the devas of Brahmā’s retinue raised a cry:
“lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
“It is a gain, sirs, for the Vajjīs, a great gain for the Vajji people, that the Tathāgata, Arahant, Perfectly Awakened One, dwells there, and these three clansmen—the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila!”
Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṁ.
Thus in that moment, that instant, that second, those venerable ones became known as far as the Brahma-world.
If, Dīgha, the family from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that family.
If, Dīgha, the circle of relatives from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that circle of relatives.
If, Dīgha, the village from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that village.
If, Dīgha, the town from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that town.
If, Dīgha, the city from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that city.
If, Dīgha, the country from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that country.
If, Dīgha, all khattiyas were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of all khattiyas.
If, Dīgha, all brahmins … (as above) … if, Dīgha, all vessas … (as above) … if, Dīgha, all suddas were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of all suddas.
If, Dīgha, the world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its rulers and people, were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of the world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its rulers and people.
See, Dīgha, how these three clansmen have practiced for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans!”
Gratified, the yakkha Dīgha Parajana delighted in the Blessed One’s words.
Cūḷagosiṅgasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The Shorter Discourse in Gosiṅga, the first.
end of section [31 - Cūḷagosiṅgasutta]❧
32 – Mahāgosiṅgasutta
mn32
MN 32
Majjhima Nikāya 32
The Middle Length Discourses 32
Mahāgosiṅgasutta
The Greater Discourse in Gosiṅga
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ—āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ.
Thus have I heard. On one occasion the Blessed One was dwelling in the Gosiṅga Sāl-wood Forest with a large Saṅgha of well-known elder disciples—with the Venerable Sāriputta, the Venerable Mahā Moggallāna, the Venerable Mahā Kassapa, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and with other well-known elder disciples.
The Venerable Ānanda saw the Venerable Mahā Moggallāna, the Venerable Mahā Kassapa, and the Venerable Anuruddha going to the Venerable Sāriputta to hear the Dhamma.
Disvāna yenāyasmā revato tenupasaṅkami;
Seeing them, he went to the Venerable Revata;
upasaṅkamitvā āyasmantaṁ revataṁ etadavoca:
having gone, he said to the Venerable Revata:
“upasaṅkamantā kho amū, āvuso revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya.
“Those good men, friend Revata, are approaching the Venerable Sāriputta to hear the Dhamma.
Delightful, friend Ānanda, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting;
that declare the holy life, entirely complete and pure—such teachings are much learned by him, retained, recited verbally, mentally investigated, and thoroughly penetrated by view.
So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāya.
He teaches the Dhamma to the four assemblies with well-rounded words and phrases, without interruption, for the uprooting of underlying tendencies.
‘Delightful, friend Revata, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting;
“Here, friend Sāriputta, a bhikkhu delights in seclusion, is devoted to seclusion, is committed to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is a frequenter of empty huts.
‘Delightful, friend Anuruddha, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting;
‘Delightful, friend Kassapa, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting;
what kind of bhikkhu, friend Kassapa, would illuminate the Gosiṅga Sāl-wood Forest?’”
“Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko hoti paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho hoti asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī.
“Here, friend Sāriputta, a bhikkhu is himself a forest-dweller and a praiser of forest-dwelling; himself an almsfood-eater and a praiser of eating almsfood; himself a refuse-rag-wearer and a praiser of wearing refuse-rags; himself a triple-robe-wearer and a praiser of wearing the triple robe; himself of few wishes and a praiser of fewness of wishes; himself content and a praiser of contentment; himself secluded and a praiser of seclusion; himself aloof from company and a praiser of aloofness from company; himself energetic and a praiser of arousing energy; himself accomplished in virtue and a praiser of accomplishment in virtue; himself accomplished in concentration and a praiser of accomplishment in concentration; himself accomplished in wisdom and a praiser of accomplishment in wisdom; himself accomplished in liberation and a praiser of accomplishment in liberation; himself accomplished in the knowledge and vision of liberation and a praiser of accomplishment in the knowledge and vision of liberation.
‘Delightful, friend Moggallāna, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting;
what kind of bhikkhu, friend Moggallāna, would illuminate the Gosiṅga Sāl-wood Forest?’”
“Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti, te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti.
“Here, friend Sāriputta, two bhikkhus discuss the Abhidhamma; they ask each other questions, and when questioned by each other they answer and do not founder, and their Dhamma talk flows on.
‘Delightful, friend Sāriputta, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting;
Delightful, friend Ānanda, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting;
that declare the holy life, entirely complete and pure—such teachings are much learned by him, retained, recited verbally, mentally investigated, and thoroughly penetrated by view.
So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā”ti.
He teaches the Dhamma to the four assemblies with well-rounded words and phrases, without interruption, for the uprooting of underlying tendencies.”
Now we ask the Venerable Revata—delightful, friend Revata, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting.
‘Here, friend Sāriputta, a bhikkhu delights in seclusion, is devoted to seclusion, is committed to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is a frequenter of empty huts.
For Revata, Sāriputta, delights in seclusion, is devoted to seclusion, is committed to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is a frequenter of empty huts.”
‘It has been explained by the Venerable Revata, friend Anuruddha … (as above) … what kind of bhikkhu, friend Anuruddha, would illuminate the Gosiṅga Sāl-wood Forest?’
Just as, friend Sāriputta, a man with good sight … (as in §10) … By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.’”
When this was said, venerable sir, the Venerable Mahā Kassapa said to me:
‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti …pe… attanā ca paṁsukūliko hoti …pe… attanā ca tecīvariko hoti …pe… attanā ca appiccho hoti …pe… attanā ca santuṭṭho hoti …pe… attanā ca pavivitto hoti …pe… attanā ca asaṁsaṭṭho hoti …pe… attanā ca āraddhavīriyo hoti …pe… attanā ca sīlasampanno hoti …pe… attanā ca samādhisampanno hoti …pe… attanā ca paññāsampanno hoti … attanā ca vimuttisampanno hoti … attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī.
‘Here, friend Sāriputta, a bhikkhu is himself a forest-dweller and a praiser of forest-dwelling; himself an almsfood-eater … (as in §12, expanded) … himself accomplished in the knowledge and vision of liberation and a praiser of accomplishment in the knowledge and vision of liberation.
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.’”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Yathā taṁ kassapova sammā byākaramāno byākareyya.
As Kassapa would, rightly explaining, explain it.
Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī”ti.
For Kassapa, Sāriputta, is himself a forest-dweller and a praiser of forest-dwelling; himself an almsfood-eater and a praiser of eating almsfood; himself a refuse-rag-wearer and a praiser of wearing refuse-rags; himself a triple-robe-wearer and a praiser of wearing the triple robe; himself of few wishes and a praiser of fewness of wishes; himself content and a praiser of contentment; himself secluded and a praiser of seclusion; himself aloof from company and a praiser of aloofness from company; himself energetic and a praiser of arousing energy; himself accomplished in virtue and a praiser of accomplishment in virtue; himself accomplished in concentration and a praiser of accomplishment in concentration; himself accomplished in wisdom and a praiser of accomplishment in wisdom; himself accomplished in liberation and a praiser of accomplishment in liberation; himself accomplished in the knowledge and vision of liberation and a praiser of accomplishment in the knowledge and vision of liberation.”
Now we ask the Venerable Sāriputta—delightful, friend Sāriputta, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting.
Here, Sāriputta, a bhikkhu, after returning from his alms round, after his meal, sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him:
“Bhikkhus, a cowherd endowed with eleven factors is incapable of tending a herd of cattle and making it prosper.
Katamehi ekādasahi?
What eleven?
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti anavasesadohī ca hoti.
Here, bhikkhus, a cowherd does not know forms, is not skilled in marks, does not remove ticks, does not cover wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the path, is not skilled in pastures, milks without leaving a remainder,
Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti.
and does not honor the bull-fathers, leaders of the herd, with extra honor.
So too, bhikkhus, a bhikkhu endowed with eleven qualities is incapable of attaining growth, development, and fullness in this Dhamma and Discipline.
Katamehi ekādasahi?
What eleven?
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti.
Here, bhikkhus, a bhikkhu does not know forms, is not skilled in marks, does not remove ticks, does not cover wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the path, is not skilled in pastures, milks without leaving a remainder,
Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.
and does not honor the elder bhikkhus, long ordained, fathers of the Sangha, leaders of the Sangha, with extra honor.
Kathañca, bhikkhave, bhikkhu na rūpaññū hoti?
And how, bhikkhus, is a bhikkhu one who does not know forms?
Here, bhikkhus, a bhikkhu does not understand as it actually is: ‘Whatever form there is, all form is the four great elements and form derived from the four great elements.’
Evaṁ kho, bhikkhave, bhikkhu na rūpaññū hoti.
Thus, bhikkhus, a bhikkhu is one who does not know forms.
Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti?
And how, bhikkhus, is a bhikkhu one who is not skilled in marks?
Here, bhikkhus, a bhikkhu does not understand as it actually is: ‘A fool is marked by his actions, a wise person is marked by his actions.’
Evaṁ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.
Thus, bhikkhus, a bhikkhu is one who is not skilled in marks.
Kathañca, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti?
And how, bhikkhus, is a bhikkhu one who does not remove ticks?
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṁ gameti.
Here, bhikkhus, a bhikkhu tolerates an arisen thought of sensual desire; he does not abandon it, dispel it, eliminate it, or obliterate it.
Uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṁ gameti.
He tolerates an arisen thought of ill will … (as above) … an arisen thought of cruelty … (as above) … he tolerates arisen evil unwholesome states; he does not abandon them, dispel them, eliminate them, or obliterate them.
Evaṁ kho, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti.
Thus, bhikkhus, a bhikkhu is one who does not remove ticks.
Kathañca, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti?
And how, bhikkhus, is a bhikkhu one who does not cover wounds?
Here, bhikkhus, having seen a form with the eye, he grasps at its signs and features.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati.
Since, if he were to leave the eye faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he does not practice for its restraint, does not guard the eye faculty, does not undertake restraint of the eye faculty.
Having heard a sound with the ear … (as above) … Having smelled an odor with the nose … (as above) … Having tasted a taste with the tongue … (as above) … Having felt a tangible with the body … (as above) … Having cognized a mental object with the mind, he grasps at its signs and features.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati.
Since, if he were to leave the mind faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he does not practice for its restraint, does not guard the mind faculty, does not undertake restraint of the mind faculty.
Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti.
Thus, bhikkhus, a bhikkhu is one who does not cover wounds.
Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti?
And how, bhikkhus, is a bhikkhu one who does not make smoke?
Here, bhikkhus, a bhikkhu does not teach the Dhamma in detail to others as he has heard it and learned it.
Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti.
Thus, bhikkhus, a bhikkhu is one who does not make smoke.
Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti?
And how, bhikkhus, is a bhikkhu one who does not know the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā na paripucchati, na paripañhati:
Here, bhikkhus, he does not approach from time to time those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the Vinaya, experts on the Mātikās, and question and interrogate them:
‘idaṁ, bhante, kathaṁ?
‘Venerable sir, how is this?
Imassa ko attho’ti?
What is the meaning of this?’
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ na paṭivinodenti.
Those venerable ones do not reveal to him what has not been revealed, do not make clear what has not been made clear, and do not dispel doubt concerning many perplexing points in the Dhamma.
Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti.
Thus, bhikkhus, a bhikkhu is one who does not know the ford.
Kathañca, bhikkhave, bhikkhu na pītaṁ jānāti?
And how, bhikkhus, is a bhikkhu one who does not know what has been drunk?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṁ, na labhati dhammavedaṁ, na labhati dhammūpasaṁhitaṁ pāmojjaṁ.
Here, bhikkhus, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he does not gain inspiration in the meaning, does not gain inspiration in the Dhamma, does not gain gladness connected with the Dhamma.
Evaṁ kho, bhikkhave, bhikkhu na pītaṁ jānāti.
Thus, bhikkhus, a bhikkhu is one who does not know what has been drunk.
Kathañca, bhikkhave, bhikkhu na vīthiṁ jānāti?
And how, bhikkhus, is a bhikkhu one who does not know the path?
Here, bhikkhus, a bhikkhu does not understand the four foundations of mindfulness as they actually are.
Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti.
Thus, bhikkhus, a bhikkhu is one who is not skilled in pastures.
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti?
And how, bhikkhus, is a bhikkhu one who milks without leaving a remainder?
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya.
Here, bhikkhus, when faithful householders invite him to accept robes, almsfood, lodging, and medicinal requisites for use in sickness, the bhikkhu does not know moderation in accepting them.
Evaṁ kho, bhikkhave, bhikkhu anavasesadohī hoti.
Thus, bhikkhus, a bhikkhu is one who milks without leaving a remainder.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti?
And how, bhikkhus, is a bhikkhu one who does not honor with extra honor those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca;
Here, bhikkhus, a bhikkhu does not maintain loving-kindness in bodily action towards those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha, both openly and in private;
na mettaṁ vacīkammaṁ paccupaṭṭhāpeti āvi ceva raho ca;
he does not maintain loving-kindness in verbal action … both openly and in private;
na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.
he does not maintain loving-kindness in mental action … both openly and in private.
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.
Thus, bhikkhus, a bhikkhu is one who does not honor with extra honor those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha.
Here, bhikkhus, a cowherd knows forms, is skilled in marks, removes ticks, covers wounds, makes smoke, knows the ford, knows what has been drunk, knows the path, is skilled in pastures, milks leaving a remainder,
Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti.
and honors the bull-fathers, leaders of the herd, with extra honor.
Here, bhikkhus, a bhikkhu knows forms, is skilled in marks, removes ticks, covers wounds, makes smoke, knows the ford, knows what has been drunk, knows the path, is skilled in pastures, milks leaving a remainder,
Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.
and honors the elder bhikkhus, long ordained, fathers of the Sangha, leaders of the Sangha, with extra honor.
Kathañca, bhikkhave, bhikkhu rūpaññū hoti?
And how, bhikkhus, is a bhikkhu one who knows forms?
Here, bhikkhus, a bhikkhu understands as it actually is: ‘Whatever form there is, all form is the four great elements and form derived from the four great elements.’
Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti.
Thus, bhikkhus, a bhikkhu is one who knows forms.
Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti?
And how, bhikkhus, is a bhikkhu one who is skilled in marks?
He does not tolerate an arisen thought of ill will … (as above) … an arisen thought of cruelty … (as above) … he does not tolerate arisen evil unwholesome states; he abandons them, dispels them, eliminates them, and obliterates them.
Since, if he were to leave the eye faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices for its restraint, guards the eye faculty, and undertakes restraint of the eye faculty.
Having heard a sound with the ear … (as above) … Having smelled an odor with the nose … (as above) … Having tasted a taste with the tongue … (as above) … Having felt a tangible with the body … (as above) … Having cognized a mental object with the mind, he does not grasp at its signs or its features.
Since, if he were to leave the mind faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices for its restraint, guards the mind faculty, and undertakes restraint of the mind faculty.
Here, bhikkhus, a bhikkhu teaches the Dhamma in detail to others as he has heard it and learned it.
Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti.
Thus, bhikkhus, a bhikkhu is one who makes smoke.
Kathañca, bhikkhave, bhikkhu titthaṁ jānāti?
And how, bhikkhus, is a bhikkhu one who knows the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati, paripañhati:
Here, bhikkhus, he approaches from time to time those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the Vinaya, experts on the Mātikās, and questions and interrogates them:
‘idaṁ, bhante, kathaṁ?
‘Venerable sir, how is this?
Imassa ko attho’ti?
What is the meaning of this?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ paṭivinodenti.
Those venerable ones reveal to him what has not been revealed, make clear what has not been made clear, and dispel doubt concerning many perplexing points in the Dhamma.
Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti.
Thus, bhikkhus, a bhikkhu is one who knows the ford.
Kathañca bhikkhave, bhikkhu pītaṁ jānāti?
And how, bhikkhus, is a bhikkhu one who knows what has been drunk?
Here, bhikkhus, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma.
Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti.
Thus, bhikkhus, a bhikkhu is one who knows what has been drunk.
Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti?
And how, bhikkhus, is a bhikkhu one who knows the path?
Here, bhikkhus, when faithful householders invite him to accept robes, almsfood, lodging, and medicinal requisites for use in sickness,
Tatra bhikkhu mattaṁ jānāti paṭiggahaṇāya.
the bhikkhu knows moderation in accepting them.
Evaṁ kho, bhikkhave, bhikkhu sāvasesadohī hoti.
Thus, bhikkhus, a bhikkhu is one who milks leaving a remainder.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti?
And how, bhikkhus, is a bhikkhu one who honors with extra honor those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca;
Here, bhikkhus, a bhikkhu maintains loving-kindness in bodily action towards those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha, both openly and in private;
he maintains loving-kindness in verbal action … both openly and in private;
mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.
he maintains loving-kindness in mental action … both openly and in private.
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.
Thus, bhikkhus, a bhikkhu is one who honors with extra honor those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha.
“Once in the past, bhikkhus, a foolish Magadhan cowherd, in the last month of the rainy season, in autumn, without examining the near bank of the river Ganges, and without examining the far bank, drove his cattle across to the further bank towards Suvideha at a place that was not a ford.
Because that foolish Magadhan cowherd, bhikkhus, in the last month of the rainy season, in autumn, without examining the near bank of the river Ganges, and without examining the far bank, drove his cattle across to the further bank towards Suvideha at a place that was not a ford.
So too, bhikkhus, whatever ascetics or brahmins are unskilled regarding this world and unskilled regarding the other world, unskilled regarding Māra’s domain and unskilled regarding what is not Māra’s domain, unskilled regarding Death’s domain and unskilled regarding what is not Death’s domain—those who think they should listen to them and trust them, it will be for their long-term harm and suffering.
Once in the past, bhikkhus, a wise Magadhan cowherd, in the last month of the rainy season, in autumn, having examined the near bank of the river Ganges, and having examined the far bank, drove his cattle across to the further bank towards Suvideha at a place that was a ford.
So paṭhamaṁ patāresi ye te usabhā gopitaro gopariṇāyakā.
He first drove across those bulls who were the fathers of the herd, the leaders of the herd.
Te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu.
They, cutting across the stream of the Ganges, went safely to the further shore.
Athāpare patāresi balavagāvo dammagāvo.
Then he drove across the strong cattle, the trained cattle.
Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu.
They too, cutting across the stream of the Ganges, went safely to the further shore.
Athāpare patāresi vacchatare vacchatariyo.
Then he drove across the young steers and heifers.
Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu.
They too, cutting across the stream of the Ganges, went safely to the further shore.
Athāpare patāresi vacchake kisābalake.
Then he drove across the weak and young calves.
Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu.
They too, cutting across the stream of the Ganges, went safely to the further shore.
Once in the past, bhikkhus, a tender new-born calf, carried along by its mother’s lowing, also cut across the stream of the Ganges and went safely to the further shore.
Because that wise Magadhan cowherd, bhikkhus, in the last month of the rainy season, in autumn, having examined the near bank of the river Ganges, and having examined the far bank, drove his cattle across to the further bank towards Suvideha at a place that was a ford.
So too, bhikkhus, whatever ascetics or brahmins are skilled regarding this world and skilled regarding the other world, skilled regarding Māra’s domain and skilled regarding what is not Māra’s domain, skilled regarding Death’s domain and skilled regarding what is not Death’s domain—those who think they should listen to them and trust them, it will be for their long-term welfare and happiness.
Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu;
Just as, bhikkhus, those bulls who were the fathers of the herd, the leaders of the herd, cut across the stream of the Ganges and went safely to the further shore;
evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā.
even so, bhikkhus, those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and are completely liberated through final knowledge—they have cut across Māra’s stream and gone safely to the further shore.
Just as, bhikkhus, those strong cattle, those trained cattle, cut across the stream of the Ganges and went safely to the further shore;
evameva kho, bhikkhave, ye te bhikkhū pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.
even so, bhikkhus, those bhikkhus who, with the destruction of the five lower fetters, are due to reappear spontaneously and there attain final Nibbāna, without returning from that world—they too will cut across Māra’s stream and go safely to the further shore.
Just as, bhikkhus, those young steers and heifers cut across the stream of the Ganges and went safely to the further shore;
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.
even so, bhikkhus, those bhikkhus who, with the destruction of three fetters and the attenuation of lust, hate, and delusion, are once-returners, who will make an end of suffering after returning to this world only once—they too will cut across Māra’s stream and go safely to the further shore.
Just as, bhikkhus, those weak and young calves cut across the stream of the Ganges and went safely to the further shore;
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.
even so, bhikkhus, those bhikkhus who, with the destruction of three fetters, are stream-enterers, no longer subject to perdition, bound for enlightenment—they too will cut across Māra’s stream and go safely to the further shore.
Just as, bhikkhus, that tender new-born calf, carried along by its mother’s lowing, cut across the stream of the Ganges and went safely to the further shore;
evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.
even so, bhikkhus, those bhikkhus who are Dhamma-followers or faith-followers—they too will cut across Māra’s stream and go safely to the further shore.
I, bhikkhus, am skilled regarding this world and skilled regarding the other world, skilled regarding Māra’s domain and skilled regarding what is not Māra’s domain, skilled regarding Death’s domain and skilled regarding what is not Death’s domain.
Now on that occasion Saccaka, the Nigaṇṭha’s son, was residing in Vesālī, a debater, a clever speaker, regarded as a saint by many people.
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:
He was making this statement in the assembly at Vesālī:
“nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ.
“I do not see any ascetic or brahmin, head of an order, head of a group, teacher of a group, even one claiming to be an arahant, a perfectly awakened one, who, when engaged in debate with me, would not tremble, totter, and shake, from whose armpits sweat would not pour.
“How, Master Assaji, does the ascetic Gotama discipline his disciples, and how, for the most part, does the ascetic Gotama’s instruction proceed among his disciples?”
“Thus, Aggivessana, the Blessed One disciplines his disciples, and thus, for the most part, the Blessed One’s instruction proceeds among his disciples:
Thus, Aggivessana, the Blessed One disciplines his disciples, and thus, for the most part, the Blessed One’s instruction proceeds among his disciples.”
Perhaps sometime or other we might meet with that Master Gotama; perhaps there might be some conversation; perhaps we might draw him away from that evil view.”
“Come forth, good Licchavis, come forth, good Licchavis! Today there will be a conversation between me and the ascetic Gotama.
Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṁ, seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya;
If the ascetic Gotama establishes himself with me as was established for me by one of his well-known disciples, the bhikkhu named Assaji, then just as a strong man, having seized a long-fleeced ram by the fleece, might drag it here and there, pull it about;
Just as a strong distillery worker, having thrown a large distillery sieve into a deep pool of water, and taking it by the corners, might drag it here and there, pull it about;
“How will the ascetic Gotama refute the doctrine of Saccaka the Nigaṇṭha’s son? Surely Saccaka the Nigaṇṭha’s son will refute the doctrine of the ascetic Gotama.”
Ekacce licchavī evamāhaṁsu:
Some Licchavis said this:
“kiṁ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṁ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṁ āropessatī”ti?
“What sort of person is Saccaka the Nigaṇṭha’s son that he should refute the doctrine of the Blessed One? Surely the Blessed One will refute the doctrine of Saccaka the Nigaṇṭha’s son.”
Some of the Licchavis, too, having paid homage to the Blessed One, sat down to one side; some exchanged greetings with the Blessed One, and when this courteous and memorable talk was finished, sat down to one side.
Some, having raised their joined palms towards the Blessed One, sat down to one side; some announced their name and clan in the Blessed One's presence and sat down to one side; some, remaining silent, sat down to one side.
"I would like to question the venerable Gotama on a certain point, if the venerable Gotama would grant me the opportunity for an explanation of the question."
'Material form, O bhikkhus, is impermanent; feeling is impermanent; perception is impermanent; formations are impermanent; consciousness is impermanent.
Material form, O bhikkhus, is not-self; feeling is not-self; perception is not-self; formations are not-self; consciousness is not-self.
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
All formations are impermanent; all dhammas are not-self.'
Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti.
Thus, Aggivessana, I discipline my disciples, and this part of my instruction is frequently given to my disciples."
“Upamā maṁ, bho gotama, paṭibhātī”ti.
An analogy occurs to me, venerable Gotama.
“Paṭibhātu taṁ, aggivessanā”ti bhagavā avoca.
"Let it occur to you, Aggivessana," said the Blessed One.
“Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya.
"Just as, venerable Gotama, whatever seeds and plants achieve growth, increase, and abundance, all do so relying on the earth, established on the earth.
In the very same way, venerable Gotama, a person who has material form as self, established in material form, generates merit or demerit; a person who has feeling as self, established in feeling, generates merit or demerit; a person who has perception as self, established in perception, generates merit or demerit; a person who has formations as self, established in formations, generates merit or demerit; a person who has consciousness as self, established in consciousness, generates merit or demerit."
“Nanu tvaṁ, aggivessana, evaṁ vadesi:
"Surely, Aggivessana, you say thus:
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti?
'Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self'?"
“Ahañhi, bho gotama, evaṁ vadāmi:
"Indeed, venerable Gotama, I say thus:
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti.
'Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self,' and so does this great populace."
“Kiñhi te, aggivessana, mahatī janatā karissati?
"What will the great populace do for you, Aggivessana?
What do you think, Aggivessana? Would a consecrated khattiya king, in his own domain—like King Pasenadi of Kosala, or like King Ajātasattu Vedehiputta of Magadha—have power to execute one who should be executed, to confiscate the property of one whose property should be confiscated, or to banish one who should be banished?"
"He would, venerable Gotama. A consecrated khattiya king, in his own domain—like King Pasenadi of Kosala, or like King Ajātasattu Vedehiputta of Magadha—would have power to execute one who should be executed, to confiscate the property of one whose property should be confiscated, or to banish one who should be banished.
For even these, venerable Gotama, assemblies and groups—such as the Vajjis and Mallas—have power in their own domain to execute one who should be executed, to confiscate the property of one whose property should be confiscated, or to banish one who should be banished.
Then the Blessed One said this to Saccaka of the Nigaṇṭha clan:
“byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo.
"Answer now, Aggivessana. This is not the time for you to be silent.
Yo koci, aggivessana tathāgatena yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti.
Whoever, Aggivessana, when asked a question in accordance with Dhamma by the Tathāgata up to a third time, does not answer, his head splits into seven pieces right here."
Now at that time, the yakkha Vajirapāṇi, holding an iron thunderbolt, blazing, flaming, and glowing, was standing in the air above Saccaka of the Nigaṇṭha clan, thinking:
"If this Saccaka of the Nigaṇṭha clan, when asked a question in accordance with Dhamma by the Blessed One up to a third time, does not answer, I will split his head into seven pieces right here."
Then Saccaka of the Nigaṇṭha clan, frightened, alarmed, and with his hair standing on end, sought protection from the Blessed One, sought shelter from the Blessed One, sought refuge in the Blessed One, and said to the Blessed One:
“pucchatu maṁ bhavaṁ gotamo, byākarissāmī”ti.
"Let the venerable Gotama question me; I will answer."
What do you think, Aggivessana, is feeling... perception... formations... What do you think, Aggivessana, is consciousness permanent or impermanent?
“Aniccaṁ, bho gotama”.
Impermanent, venerable Gotama.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
And what is impermanent, is that suffering or happiness?
“Dukkhaṁ, bho gotama”.
Suffering, venerable Gotama.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
"And what is impermanent, suffering, and subject to change, is it fitting to regard that thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
'This is mine, this I am, this is my self'?"
“No hidaṁ, bho gotama”.
No, venerable Gotama.
“Taṁ kiṁ maññasi, aggivessana, yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti?
What do you think, Aggivessana? One who is attached to suffering, has come to suffering, is committed to suffering, and regards suffering as 'This is mine, this I am, this is my self,' would he himself fully understand suffering or dwell having exhausted suffering?
"What do you think, Aggivessana? This being so, are you not attached to suffering, have come to suffering, are committed to suffering, and regard suffering:
‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti?
In the very same way, Aggivessana, when questioned, pressed, and cross-questioned by me about your own assertion, you are found to be empty, void, and in error.
Bhāsitā kho pana te esā, aggivessana, vesāliyaṁ parisati vācā:
But this statement was made by you, Aggivessana, in the assembly at Vesālī:
‘nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ.
'I do not see any ascetic or brahmin, head of an order, head of a group, teacher of a group, even one claiming to be an arahant, a fully awakened one, who, when engaged in debate with me, would not tremble, shake, and shudder, from whose armpits sweat would not pour.
Then Dummukha, the Licchavi son, seeing Saccaka of the Nigaṇṭha clan silent, dismayed, with shoulders drooping, downcast, brooding, and at a loss for words, said this to the Blessed One:
“upamā maṁ, bhagavā, paṭibhātī”ti.
"An analogy occurs to me, Blessed One."
“Paṭibhātu taṁ, dummukhā”ti bhagavā avoca.
"Let it occur to you, Dummukha," said the Blessed One.
In the very same way, venerable sir, whatever contortions, writhings, and flounderings of Saccaka of the Nigaṇṭha clan, all those have been cut off, broken, and smashed by the Blessed One;
Let that be, venerable Gotama, the talk of ourselves and other ordinary ascetics and brahmins.
Vilāpaṁ vilapitaṁ maññe.
I consider it mere babbling.
Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?
To what extent, venerable Gotama, is a disciple of the venerable Gotama an accomplisher of the teaching, responsive to instruction, one who has crossed over doubt, is without perplexity, has attained to fearlessness, and dwells independent of others in the Teacher's Dispensation?"
"Here, Aggivessana, a disciple of mine, whatever material form there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all material form he sees as it really is with correct wisdom: 'This is not mine, this I am not, this is not my self.'
Whatever feeling... whatever perception... whatever formations... whatever consciousness there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness he sees as it really is with correct wisdom: 'This is not mine, this I am not, this is not my self.'
To this extent, Aggivessana, a disciple of mine is an accomplisher of the teaching, responsive to instruction, one who has crossed over doubt, is without perplexity, has attained to fearlessness, and dwells independent of others in the Teacher's Dispensation."
But to what extent, venerable Gotama, is a bhikkhu an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetter of becoming, and is liberated by final knowledge?
"Here, Aggivessana, a bhikkhu, whatever material form there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all material form, having seen it as it really is with correct wisdom: 'This is not mine, this I am not, this is not my self,' is liberated without clinging.
Whatever feeling... whatever perception... whatever formations... whatever consciousness there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness, having seen it as it really is with correct wisdom: 'This is not mine, this I am not, this is not my self,' is liberated without clinging.
To this extent, Aggivessana, a bhikkhu is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetter of becoming, and is liberated by final knowledge.
A bhikkhu whose mind is thus liberated, Aggivessana, is endowed with three unexcelled qualities: unexcelled vision, unexcelled practice, and unexcelled liberation.
Evaṁ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṁ karoti māneti pūjeti—buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī”ti.
A bhikkhu whose mind is thus liberated, Aggivessana, honours, respects, reveres, and worships the Tathāgata thus: 'The Blessed One is awakened and teaches the Dhamma for awakening; the Blessed One is tamed and teaches the Dhamma for taming; the Blessed One is peaceful and teaches the Dhamma for peace; the Blessed One has crossed over and teaches the Dhamma for crossing over; the Blessed One has attained Nibbāna and teaches the Dhamma for attaining Nibbāna.'"
It might be possible, venerable Gotama, for a man to encounter a rutting elephant and find safety, but encountering the venerable Gotama, there could be no safety for a man.
It might be possible, venerable Gotama, for a man to encounter a blazing mass of fire and find safety, but encountering the venerable Gotama, there could be no safety for a man.
It might be possible, venerable Gotama, for a man to encounter a fierce, venomous serpent and find safety, but encountering the venerable Gotama, there could be no safety for a man.
Then Saccaka of the Nigaṇṭha clan, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard food and soft food.
Then, when the Blessed One had finished eating and had removed his hand from the bowl, Saccaka of the Nigaṇṭha clan took a lower seat and sat down to one side.
"Aggivessana, whatever accrues to one worthy of offerings such as you, who is not free from lust, not free from hatred, not free from delusion, that will be for the donors.
Formerly, venerable Gotama, when one was touched by bodily painful feeling, there would be, it is said, stiffness of the thighs, the heart would, it is said, burst, hot blood would, it is said, gush from the mouth, and one would, it is said, go mad, become mentally deranged.
Formerly, venerable Gotama, when one was touched by mental painful feeling, there would be, it is said, stiffness of the thighs, the heart would, it is said, burst, hot blood would, it is said, gush from the mouth, and one would, it is said, go mad, become mentally deranged.
For him, venerable Gotama, the body follows the mind, it acts according to the power of the mind.
Taṁ kissa hetu?
For what reason?
Abhāvitattā kāyassa.
Because the body is undeveloped.
Tassa mayhaṁ, bho gotama, evaṁ hoti:
It occurs to me, venerable Gotama:
‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.
'Surely the venerable Gotama's disciples dwell devoted to the practice of developing the mind, not developing the body.'"
“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti?
But how, Aggivessana, have you heard body-development to be?
“Seyyathidaṁ—nando vaccho, kiso saṅkicco, makkhali gosālo—etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivanti.
"Such as Nanda Vaccha, Kisa Saṅkicca, Makkhali Gosāla—these, venerable Gotama, are naked ascetics, of loose habits, licking their hands, not accepting food brought, not accepting food specially prepared, not accepting an invitation to a meal; they do not accept from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a woman giving suck, nor from a woman in intercourse with a man, nor from collections, nor where a dog is standing by, nor where flies are swarming; they do not eat fish or meat, they do not drink liquor, wine, or fermented brew.
Since you, Aggivessana, do not even understand body-development, how then will you understand mind-development?
Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca.
Nevertheless, Aggivessana, (I will explain) how one has an undeveloped body and an undeveloped mind, and how one has a developed body and a developed mind.
For him, Aggivessana, an arisen pleasant feeling obsesses his mind because his body is undeveloped, and an arisen painful feeling obsesses his mind because his mind is undeveloped.
For anyone, Aggivessana, for whom in both respects an arisen pleasant feeling obsesses his mind because his body is undeveloped, and an arisen painful feeling obsesses his mind because his mind is undeveloped, thus, Aggivessana, one has an undeveloped body and an undeveloped mind.
Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca?
And how, Aggivessana, does one have a developed body and a developed mind?
For him, Aggivessana, an arisen pleasant feeling does not obsess his mind because his body is developed, and an arisen painful feeling does not obsess his mind because his mind is developed.
For anyone, Aggivessana, for whom in both respects an arisen pleasant feeling does not obsess his mind because his body is developed, and an arisen painful feeling does not obsess his mind because his mind is developed.
Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.
Thus, Aggivessana, one has a developed body and a developed mind."
“Evaṁ pasanno ahaṁ bhoto gotamassa.
"Thus I am pleased with the venerable Gotama.
Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti.
For the venerable Gotama has a developed body and a developed mind."
“Addhā kho te ayaṁ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi.
"Assuredly, Aggivessana, this statement of yours is aggressive and challenging, yet I will answer you.
From when, Aggivessana, I shaved off my hair and beard, put on the ochre robes, and went forth from the home life into homelessness, that an arisen pleasant feeling should obsess my mind, or an arisen painful feeling should obsess my mind—this situation does not exist."
Then I, Aggivessana, at a later time, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, shaved off my hair and beard, put on the ochre robes, and went forth from the home life into homelessness.
'Let the venerable one dwell. This Dhamma is such that an intelligent person can, in no long time, realize for himself with direct knowledge his own teacher's doctrine and dwell having attained it.'
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
I, Aggivessana, in no long time, quickly learned that Dhamma.
So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
I, Aggivessana, just by mere lip-recital and rote-learning, proclaimed the knowledge-claim and the elder's-claim, and I, as well as others, acknowledged, 'I know, I see.'
'Āḷāra Kālāma does not declare of this Dhamma that he realized it for himself with direct knowledge and dwells having attained it merely out of faith alone. Surely Āḷāra Kālāma dwells knowing and seeing this Dhamma.'
Suppose I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized for himself with direct knowledge and dwells having attained.'
Thus, the Dhamma that I declare I have realized for myself with direct knowledge and dwell having attained, that Dhamma you have realized for yourself with direct knowledge and dwell having attained.
The Dhamma that you have realized for yourself with direct knowledge and dwell having attained, that Dhamma I declare I have realized for myself with direct knowledge and dwell having attained.
Come now, friend, let us both together lead this group.'
Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, his pupil, on the same level as himself and honoured me with great honour.
Tassa mayhaṁ, aggivessana, etadahosi:
It occurred to me, Aggivessana:
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.
'This Dhamma does not lead to disenchantment, nor to dispassion, nor to cessation, nor to peace, nor to direct knowledge, nor to awakening, nor to Nibbāna, but only to rebirth in the base of nothingness.'
'Let the venerable one dwell. This Dhamma is such that an intelligent person can, in no long time, realize for himself with direct knowledge his own teacher's doctrine and dwell having attained it.'
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
I, Aggivessana, in no long time, quickly learned that Dhamma.
So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
I, Aggivessana, just by mere lip-recital and rote-learning, proclaimed the knowledge-claim and the elder's-claim, and I, as well as others, acknowledged, 'I know, I see.'
Suppose I were to strive for the realization of that Dhamma which Rāma declared he realized for himself with direct knowledge and dwelt having attained.'
Thus, the Dhamma that Rāma declared he realized for himself with direct knowledge and dwelt having attained, that Dhamma you have realized for yourself with direct knowledge and dwell having attained.
The Dhamma that you have realized for yourself with direct knowledge and dwell having attained, that Dhamma Rāma declared he realized for himself with direct knowledge and dwelt having attained.
The Dhamma you know, that Dhamma Rāma directly knew.
Iti yādiso rāmo ahosi tādiso tuvaṁ;
Thus, as Rāma was, so are you.
yādiso tuvaṁ tādiso rāmo ahosi.
As you are, so was Rāma.
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.
Come now, friend, you lead this group.'
Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, Aggivessana, Uddaka Rāmaputta, being my fellow in the holy life, placed me in the position of a teacher and honoured me with great honour.
Tassa mayhaṁ, aggivessana, etadahosi:
It occurred to me, Aggivessana:
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.
'This Dhamma does not lead to disenchantment, nor to dispassion, nor to cessation, nor to peace, nor to direct knowledge, nor to awakening, nor to Nibbāna, but only to rebirth in the base of neither-perception-nor-non-perception.'
Then I, Aggivessana, seeking what is skilled, searching for the unsurpassed, supreme path to peace, wandering by stages in the Magadhan country, arrived at Uruvelā, the army township.
There I saw a delightful stretch of land, a pleasant grove, a flowing river with clear water and charming banks, and a nearby village for alms.
Tassa mayhaṁ, aggivessana, etadahosi:
It occurred to me, Aggivessana:
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.
'Delightful indeed is this stretch of land, pleasant is the grove, the river flows with clear water and charming banks, and there is a nearby village for alms.
Suppose, Aggivessana, there were a wet, sappy piece of wood, placed in water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a man would come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
'I will produce fire, I will make heat appear.'
Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, Aggivessana? Could that man, by rubbing that wet, sappy piece of wood, placed in water, with an upper fire-stick, produce fire, make heat appear?"
"Because, venerable Gotama, that wood is wet and sappy, and it is placed in water.
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That man would only reap weariness and vexation."
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
"In the same way, Aggivessana, whatever ascetics or brahmins dwell unwithdrawn from sensual pleasures in body and mind, and their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures has not been well abandoned internally, not well calmed—even if those venerable ascetics and brahmins feel painful, sharp, harsh, severe feelings due to their striving, they are incapable of knowledge, vision, and unsurpassed full awakening.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable ascetics and brahmins do not feel painful, sharp, harsh, severe feelings due to their striving, they are still incapable of knowledge, vision, and unsurpassed full awakening.
Suppose, Aggivessana, there were a wet, sappy piece of wood, placed on dry land far from water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a man would come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
'I will produce fire, I will make heat appear.'
Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?
What do you think, Aggivessana? Could that man, by rubbing that wet, sappy piece of wood, placed on dry land far from water, with an upper fire-stick, produce fire, make heat appear?"
"Because, venerable Gotama, that wood is wet and sappy, even though it is placed on dry land far from water.
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That man would only reap weariness and vexation."
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
"In the same way, Aggivessana, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, yet their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures has not been well abandoned internally, not well calmed—even if those venerable ascetics and brahmins feel painful, sharp, harsh, severe feelings due to their striving, they are incapable of knowledge, vision, and unsurpassed full awakening.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable ascetics and brahmins do not feel painful, sharp, harsh, severe feelings due to their striving, they are still incapable of knowledge, vision, and unsurpassed full awakening.
Suppose, Aggivessana, there were a dry, sapless piece of wood, placed on dry land far from water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a man would come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
'I will produce fire, I will make heat appear.'
Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, Aggivessana? Could that man, by rubbing that dry, sapless piece of wood, placed on dry land far from water, with an upper fire-stick, produce fire, make heat appear?"
"Because, venerable Gotama, that wood is dry and sapless, and it is placed on dry land far from water."
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
"In the same way, Aggivessana, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures has been well abandoned internally, well calmed—even if those venerable ascetics and brahmins feel painful, sharp, harsh, severe feelings due to their striving, they are capable of knowledge, vision, and unsurpassed full awakening.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable ascetics and brahmins do not feel painful, sharp, harsh, severe feelings due to their striving, they are still capable of knowledge, vision, and unsurpassed full awakening.
So, Aggivessana, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed my mind with my mind.
While I, Aggivessana, with my teeth clenched and my tongue pressed against the roof of my mouth, was beating down, constraining, and crushing my mind with my mind, sweat poured from my armpits.
in the same way, Aggivessana, while I, with my teeth clenched and my tongue pressed against the roof of my mouth, was beating down, constraining, and crushing my mind with my mind, sweat poured from my armpits.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.
But, Aggivessana, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was agitated and uncalmed because of that painful striving, being overcome by the striving.
Even such painful feeling that arose in me, Aggivessana, did not obsess my mind.
Tassa mayhaṁ, aggivessana, etadahosi:
It occurred to me, Aggivessana:
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
'Suppose I were to practice the non-breathing jhāna.'
So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ.
So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth and nose.
Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
While I, Aggivessana, had stopped the in-breaths and out-breaths through my mouth and nose, there was an exceedingly loud sound of winds escaping from my earholes.
Just as there is an exceedingly loud sound from a blacksmith's bellows when blown;
evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
in the same way, Aggivessana, while I had stopped the in-breaths and out-breaths through my mouth and nose, there was an exceedingly loud sound of winds escaping from my earholes.
Just as if, Aggivessana, a strong man were to crush one's head with a tight leather strap;
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
in the same way, Aggivessana, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head.
Just as if, Aggivessana, two strong men, having seized a weaker man by both arms, were to roast and scorch him over a pit of hot coals;
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
in the same way, Aggivessana, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body.
If you, good sir, practice complete abstention from food, we will infuse heavenly nourishment into you through the pores of your skin, and by that you will subsist.'
Tassa mayhaṁ, aggivessana, etadahosi:
It occurred to me, Aggivessana:
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti.
'If I were to claim to be completely fasting, and these deities were to infuse heavenly nourishment into me through the pores of my skin, and I were to subsist by that, that would be a falsehood on my part.'
So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.
So I, Aggivessana, dismissed those deities, saying, 'Enough!'
As I, Aggivessana, took food in small amounts, little by little, be it bean soup, or lentil soup, or vetch soup, or pea soup, my body reached a state of extreme emaciation.
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā;
Just like the joints of an Āsītika plant or a Kāḷa plant;
evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.
even so did my limbs and joints become because of that very little food.
Seyyathāpi nāma oṭṭhapadaṁ;
Just like a camel's foot;
evamevassu me ānisadaṁ hoti tāyevappāhāratāya.
even so did my buttocks become because of that very little food.
Seyyathāpi nāma vaṭṭanāvaḷī;
Just like a string of beads;
evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.
even so did my backbone stand out, bent and uneven, because of that very little food.
I, Aggivessana, intending to touch the skin of my belly, would instead take hold of my backbone; intending to touch my backbone, I would instead take hold of the skin of my belly. To such an extent, Aggivessana, had the skin of my belly come to be stuck to my backbone because of that very little food.
'Whatever ascetics or brahmins in the past have experienced painful, sharp, harsh, severe feelings due to their striving, this is the utmost, there is nothing beyond this.
Whatever ascetics or brahmins in the future will experience painful, sharp, harsh, severe feelings due to their striving, this is the utmost, there is nothing beyond this.
Whatever ascetics or brahmins at present experience painful, sharp, harsh, severe feelings due to their striving, this is the utmost, there is nothing beyond this.
Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ.
But by this painful, difficult practice I do not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones.
'I recall that while my father, the Sakyan, was engaged in work, I, sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unskillful qualities, entered upon and abided in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
Then I, Aggivessana, having taken coarse food and regained strength, quite secluded from sensual pleasures, secluded from unskillful qualities, entered upon and abided in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
With the stilling of thought and examination, by gaining internal confidence and unification of mind, I entered upon and abided in the second jhāna, which is without thought and without examination, with rapture and happiness born of concentration.
Even such pleasant feeling that arose in me, Aggivessana, did not obsess my mind.
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of recollecting past lives.
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare in accordance with their kamma... (etc.)...
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints.
I directly knew as it actually is: 'This is suffering'; I directly knew as it actually is: 'This is the origin of suffering'; I directly knew as it actually is: 'This is the cessation of suffering'; I directly knew as it actually is: 'This is the path leading to the cessation of suffering.'
I directly knew as it actually is: 'These are the taints'; I directly knew as it actually is: 'This is the origin of the taints'; I directly knew as it actually is: 'This is the cessation of the taints'; I directly knew as it actually is: 'This is the path leading to the cessation of the taints.'
When I knew and saw thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of becoming, and my mind was liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was liberated, the knowledge arose: 'It is liberated.'
And I, Aggivessana, at the conclusion of that very talk, establish my mind internally on that same earlier object of concentration, quiet it, unify it, and concentrate it, whereby I constantly abide."
I recall, Aggivessana, in the last month of the hot season, after returning from the almsround, after the meal, having folded my outer robe in four, lying down on my right side, mindful and clearly comprehending, falling asleep.
"Anyone, Aggivessana, whose taints that are defiling, productive of renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, are unabandoned, him I call 'deluded.'
Āsavānañhi, aggivessana, appahānā sammūḷho hoti.
For it is by not abandoning the taints, Aggivessana, that one is deluded.
Anyone, Aggivessana, whose taints that are defiling, productive of renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, are abandoned, him I call 'undeluded.'
Āsavānañhi, aggivessana, pahānā asammūḷho hoti.
For it is by abandoning the taints, Aggivessana, that one is undeluded.
In the Tathāgata, Aggivessana, the taints that are defiling, productive of renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising.
in the same way, Aggivessana, in the Tathāgata the taints that are defiling, productive of renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising."
How, when the venerable Gotama is thus aggressively addressed, repeatedly assailed with challenging speech, his complexion brightens and his facial expression becomes clear, as befits an Arahant, a Fully Awakened One.
But the venerable Gotama, when thus aggressively addressed, repeatedly assailed with challenging speech, his complexion brightens and his facial expression becomes clear, as befits an Arahant, a Fully Awakened One.
But the venerable Gotama, when thus aggressively addressed, repeatedly assailed with challenging speech, his complexion brightens and his facial expression becomes clear, as befits an Arahant, a Fully Awakened One.
Handa ca dāni mayaṁ, bho gotama, gacchāma.
Well now, venerable Gotama, we shall go.
Bahukiccā mayaṁ, bahukaraṇīyā”ti.
We have much to do, many duties."
“Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti.
Now is the time for whatever you think fit, Aggivessana.
In what way, venerable sir, is a bhikkhu, in brief, liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans?
“Idha, devānaminda, bhikkhuno sutaṁ hoti:
"Here, lord of the devas, a bhikkhu has heard:
‘sabbe dhammā nālaṁ abhinivesāyā’ti.
'All dhammas are not fit for attachment.'
Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti:
When, lord of the devas, a bhikkhu has heard this:
Having fully understood every dhamma, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he dwells contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati.
Dwelling thus contemplating impermanence, contemplating fading away, contemplating cessation, contemplating relinquishment in those feelings, he does not cling to anything in the world.
Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:
Not clinging, he is not agitated; unagitated, he personally attains Nibbāna.
In this way, lord of the devas, a bhikkhu, in brief, is liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans."
Then Sakka, lord of the devas, having delighted and rejoiced in the Blessed One's words, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and vanished right there.
Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti.
Now at that time, the Venerable Mahāmoggallāna was sitting not far from the Blessed One.
Atha kho āyasmato mahāmoggallānassa etadahosi:
Then it occurred to the Venerable Mahāmoggallāna:
“kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no;
"Did that yakkha, having understood the Blessed One's statement, rejoice in it or not?
Now at that time, Sakka, lord of the devas, was amusing himself in the Ekupuṇḍarīka park, attended and provided with five hundred celestial musical instruments.
in the same way, the attendants of Sakka, lord of the devas, seeing the Venerable Mahāmoggallāna, feeling shame and compunction, entered their respective private chambers.
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti:
Then Sakka, lord of the devas, and Vessavaṇa, the great king, had the Venerable Mahāmoggallāna walk up and down and wander about in the Vejayanta palace, saying:
'In what way, venerable sir, is a bhikkhu, in brief, liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans?'
He directly knows every dhamma, having directly known every dhamma he fully understands every dhamma; having fully understood every dhamma, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant.
He dwells contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:
Dwelling thus contemplating impermanence, contemplating fading away, contemplating cessation, contemplating relinquishment in those feelings, he does not cling to anything in the world; not clinging, he is not agitated; unagitated, he personally attains Nibbāna.
In this way, lord of the devas, a bhikkhu, in brief, is liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans.'
Then the Venerable Mahāmoggallāna, having delighted and rejoiced in the words of Sakka, lord of the devas—just as a strong man might extend his flexed arm or flex his extended arm;
Sitting to one side, the Venerable Mahāmoggallāna said this to the Blessed One:
“abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti?
"Does the Blessed One recall, venerable sir, having spoken in brief about the liberation through the destruction of craving to a certain yakkha of great power?"
'In what way, venerable sir, is a bhikkhu, in brief, liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans?'
When this was said, Moggallāna, I said this to Sakka, lord of the devas: 'Here, lord of the devas, a bhikkhu has heard: "All dhammas are not fit for attachment."
He directly knows every dhamma, having directly known every dhamma he fully understands every dhamma; having fully understood every dhamma, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant.
He dwells contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:
Dwelling thus contemplating impermanence, contemplating fading away, contemplating cessation, contemplating relinquishment in those feelings, he does not cling to anything in the world; not clinging, he is not agitated; unagitated, he personally attains Nibbāna.
In this way, lord of the devas, a bhikkhu, in brief, is liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans.'
Then those bhikkhus, desiring to detach Bhikkhu Sāti, the fisherman's son, from that pernicious view, questioned, pressed, and cross-questioned him:
“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
"Do not say so, friend Sāti, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One, for the Blessed One would not speak thus.
In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; without a condition, there is no origination of consciousness."
Even though Bhikkhu Sāti, the fisherman's son, was thus questioned, pressed, and cross-questioned by those bhikkhus, he still clung to that pernicious view, adhered to it with tenacity, and declared:
Then, venerable sir, desiring to detach Bhikkhu Sāti, the fisherman's son, from that pernicious view, we questioned, pressed, and cross-questioned him:
‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
'Do not say so, friend Sāti, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One, for the Blessed One would not speak thus.
In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; without a condition, there is no origination of consciousness.'
Even though, venerable sir, Bhikkhu Sāti, the fisherman's son, was thus questioned, pressed, and cross-questioned by us, he still clung to that pernicious view, adhered to it with tenacity, and declared:
Since, venerable sir, we were unable to detach Bhikkhu Sāti, the fisherman's son, from that pernicious view, we now report this matter to the Blessed One."
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
Then the Blessed One addressed a certain bhikkhu:
“ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi:
"Come, bhikkhu, in my name call Bhikkhu Sāti, the fisherman's son, saying:
Exactly so, venerable sir, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another.
“Katamaṁ taṁ, sāti, viññāṇan”ti?
What, Sāti, is that consciousness?
“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.
It is this, venerable sir, that speaks, that feels, that experiences here and there the result of good and bad kamma.
Misguided man, have I not in many ways declared consciousness to be dependently arisen, that without a condition there is no origination of consciousness?
Then the Blessed One, seeing Bhikkhu Sāti, the fisherman's son, silent, dismayed, with shoulders drooping, downcast, brooding, and at a loss for words, said this to Bhikkhu Sāti, the fisherman's son:
"Do you too, bhikkhus, understand the Dhamma taught by me in the way that this Bhikkhu Sāti, the fisherman's son, by his own misapprehension, both misrepresents us and digs himself up, and generates much demerit?"
“No hetaṁ, bhante.
"No, venerable sir.
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
For in many ways, venerable sir, consciousness has been declared by the Blessed One to be dependently arisen; without a condition, there is no origination of consciousness."
“Sādhu sādhu, bhikkhave.
"Good, good, bhikkhus!
Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.
It is good, bhikkhus, that you understand the Dhamma taught by me in this way.
For in many ways, bhikkhus, consciousness has been declared by me to be dependently arisen; without a condition, there is no origination of consciousness."
In the same way, bhikkhus, consciousness is reckoned just by the particular condition in dependence on which it arises.
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
When consciousness arises in dependence on the eye and forms, it is reckoned as eye-consciousness;
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati.
when consciousness arises in dependence on the ear and sounds, it is reckoned as ear-consciousness; when consciousness arises in dependence on the nose and odours, it is reckoned as nose-consciousness; when consciousness arises in dependence on the tongue and flavours, it is reckoned as tongue-consciousness.
Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati.
When consciousness arises in dependence on the body and tangibles, it is reckoned as body-consciousness.
Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
When consciousness arises in dependence on the mind and mental objects, it is reckoned as mind-consciousness.
Bhūtamidanti, bhikkhave, passathā”ti?
Bhikkhus, do you see: 'This has come to be'?
“Evaṁ, bhante”.
Yes, venerable sir.
“Tadāhārasambhavanti, bhikkhave, passathā”ti?
Bhikkhus, do you see: 'It has originated from that nutriment'?
Bhikkhus, for one who sees with correct wisdom as it really is, 'With the cessation of that nutriment, what has come to be is subject to cessation,' is that uncertainty abandoned?
“Evaṁ, bhante”.
Yes, venerable sir.
“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
Bhikkhus, are you without uncertainty on this point: 'This has come to be'?
“Evaṁ, bhante”.
Yes, venerable sir.
“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
Bhikkhus, are you without uncertainty on this point: 'It has originated from that nutriment'?
“Evaṁ, bhante”.
Yes, venerable sir.
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
Bhikkhus, are you without uncertainty on this point: 'With the cessation of that nutriment, what has come to be is subject to cessation'?
Bhikkhus, has 'With the cessation of that nutriment, what has come to be is subject to cessation' been well seen by you with correct wisdom as it really is?
“Evaṁ, bhante”.
Yes, venerable sir.
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
Bhikkhus, if you were to adhere to this view, so purified, so clarified, if you were to cherish it, treasure it, and treat it as your own, would you then understand the Dhamma taught by me as similar to a raft, for the purpose of crossing over, not for the purpose of grasping?
“No hetaṁ, bhante”.
No, venerable sir.
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
Bhikkhus, if you did not adhere to this view, so purified, so clarified, if you did not cherish it, treasure it, or treat it as your own, would you then understand the Dhamma taught by me as similar to a raft, for the purpose of crossing over, not for the purpose of grasping?
"Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have come to be and for the support of those seeking a new existence.
Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases as its birth, the six sense bases as its provenance.
The six sense bases have name-and-form as their source, name-and-form as their origin, name-and-form as their birth, name-and-form as their provenance.
Thus, bhikkhus, with ignorance as condition, formations come to be; with formations as condition, consciousness comes to be; with consciousness as condition, name-and-form comes to be; with name-and-form as condition, the six sense bases come to be; with the six sense bases as condition, contact comes to be; with contact as condition, feeling comes to be; with feeling as condition, craving comes to be; with craving as condition, clinging comes to be; with clinging as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.
Such is the origin of this whole mass of suffering.
Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ;
'With birth as condition, aging and death': so it has been said.
jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti?
Now, bhikkhus, is there aging and death with birth as condition, or not, or how is it in this case?"
“Jātipaccayā, bhante, jarāmaraṇaṁ;
"With birth as condition, venerable sir, there is aging and death.
evaṁ no ettha hoti—jātipaccayā jarāmaraṇan”ti.
Thus it is for us in this case: with birth as condition, aging and death."
“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ;
"'With becoming as condition, birth': so it has been said.
bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti?
Now, bhikkhus, is there birth with becoming as condition, or not, or how is it in this case?"
“Bhavapaccayā, bhante, jāti;
"With becoming as condition, venerable sir, there is birth.
evaṁ no ettha hoti—bhavapaccayā jātī”ti.
Thus it is for us in this case: with becoming as condition, birth."
“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ;
"'With clinging as condition, becoming': so it has been said.
upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti?
Now, bhikkhus, is there becoming with clinging as condition, or not, or how is it in this case?"
“Upādānapaccayā, bhante, bhavo;
"With clinging as condition, venerable sir, there is becoming.
evaṁ no ettha hoti—upādānapaccayā bhavo”ti.
Thus it is for us in this case: with clinging as condition, becoming."
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?
'With craving as condition, clinging': so it has been said. Now, bhikkhus, is there clinging with craving as condition, or not, or how is it in this case?
“Taṇhāpaccayā, bhante, upādānaṁ;
"With craving as condition, venerable sir, there is clinging.
evaṁ no ettha hoti—taṇhāpaccayā upādānan”ti.
Thus it is for us in this case: with craving as condition, clinging."
“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ;
"'With feeling as condition, craving': so it has been said.
vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti?
Now, bhikkhus, is there craving with feeling as condition, or not, or how is it in this case?"
“Vedanāpaccayā, bhante, taṇhā;
"With feeling as condition, venerable sir, there is craving.
evaṁ no ettha hoti—vedanāpaccayā taṇhā”ti.
Thus it is for us in this case: with feeling as condition, craving."
“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ;
"'With contact as condition, feeling': so it has been said.
phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti?
Now, bhikkhus, is there feeling with contact as condition, or not, or how is it in this case?"
“Phassapaccayā, bhante, vedanā;
"With contact as condition, venerable sir, there is feeling.
evaṁ no ettha hoti—phassapaccayā vedanā”ti.
Thus it is for us in this case: with contact as condition, feeling."
So, bhikkhus, you too say this, and I too say this: When this exists, that comes to be; with the arising of this, that arises. That is: with ignorance as condition, formations come to be; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.
But with the remainderless fading away and cessation of ignorance comes cessation of formations; with the cessation of formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.
So, bhikkhus, you too say this, and I too say this: When this does not exist, that does not come to be; with the cessation of this, that ceases. That is: with the cessation of ignorance, cessation of formations; with the cessation of formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.
Such is the cessation of this whole mass of suffering.
Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha:
Bhikkhus, knowing and seeing thus, would you run back to the past, thinking:
‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti?
'Were we in the past? Were we not in the past? What were we in the past? How were we in the past? Having been what, what did we become in the past?'"
“No hetaṁ, bhante”.
No, venerable sir.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti?
Knowing and seeing thus, bhikkhus, would you run forward to the future, thinking: 'Shall we be in the future? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we become in the future?'
“No hetaṁ, bhante”.
No, venerable sir.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti?
Knowing and seeing thus, bhikkhus, would you now be perplexed about the present internally, thinking: 'Am I? Am I not? What am I? How am I? This being, whence has it come? Whither will it go?'
“No hetaṁ, bhante”.
No, venerable sir.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti?
Knowing and seeing thus, bhikkhus, would you say: 'The Teacher is revered by us, and it is out of reverence for the Teacher that we speak thus'?
“No hetaṁ, bhante”.
No, venerable sir.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti?
Knowing and seeing thus, bhikkhus, would you say: 'The ascetic says thus, and we ascetics say thus'?
"Good, bhikkhus. You have been led by me, bhikkhus, with this Dhamma which is directly visible, timeless, inviting inspection, onward leading, to be experienced by the wise for themselves.
'This Dhamma is directly visible, timeless, inviting inspection, onward leading, to be experienced by the wise for themselves' — this was said, and it was said in reference to this.
Bhikkhus, the conception of a being in a womb occurs through the conjunction of three things.
Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
Here, there is the union of mother and father, but the mother is not in season, and the being to be reborn (gandhabba) is not present; in such a case, conception does not take place.
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
Here, there is the union of mother and father, and the mother is in season, but the being to be reborn is not present; in such a case, conception does not take place.
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.
But when, bhikkhus, there is the union of mother and father, and the mother is in season, and the being to be reborn is present—thus, through the conjunction of these three things, conception takes place.
That boy, bhikkhus, as he grows and his faculties mature, plays with such toys as are for children, that is, toy ploughs, tip-cat, somersaults, windmills, leaf-measures, toy carts, toy bows.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,
That boy, bhikkhus, as he grows and his faculties mature, enjoys himself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye that are wished for, desired, agreeable, likeable, connected with sensual desire, and enticing;
with tangibles cognizable by the body that are wished for, desired, agreeable, likeable, connected with sensual desire, and enticing.
So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
He, seeing a form with the eye, is attached to agreeable forms, is repelled by disagreeable forms, and dwells with mindfulness of the body unestablished and with a limited mind.
And he does not understand as it really is that liberation of mind, liberation by wisdom, whereby those evil unskillful qualities cease without remainder.
Having thus come to be engaged in conformity and opposition, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he delights in that feeling, welcomes it, and remains holding to it.
That delight in feelings is clinging; with his clinging as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.
Cognizing a mental object with the mind, he is attached to agreeable mental objects, is repelled by disagreeable mental objects, and dwells with mindfulness of the body unestablished and with a limited mind.
And he does not understand as it really is that liberation of mind, liberation by wisdom, whereby those evil unskillful qualities cease without remainder.
Having thus come to be engaged in conformity and opposition, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he delights in that feeling, welcomes it, and remains holding to it.
That delight in feelings is clinging; with his clinging as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.
Here, bhikkhus, a Tathāgata appears in the world, an Arahant, a Fully Awakened One, perfected in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of devas and humans, awakened, blessed.
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing;
At a later time, abandoning a small or large fortune, abandoning a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the home life into homelessness.
Having thus gone forth, he enters upon the bhikkhus' training and way of life: abandoning the killing of living beings, he abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings.
Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells with a self that has become pure by not stealing.
Abandoning divisive speech, he abstains from divisive speech: what he has heard here he does not repeat there to break these people up; what he has heard there he does not repeat here to break those people up.
Thus he is a reconciler of those who are divided, a promoter of those who are united, delighting in concord, rejoicing in concord, cherishing concord, a speaker of words that create concord.
Abandoning harsh speech, he abstains from harsh speech: he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, courteous, agreeable to many people, likeable to many people.
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with benefit.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā.
He abstains from damaging seed and plant life. He eats only one meal a day, abstaining from eating at night and outside the proper time.
He abstains from watching dancing, singing, music, and shows. He abstains from wearing garlands, perfumes, and cosmetics, from adorning and beautifying himself. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and lands. He abstains from going on errands and messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from bribery, cheating, fraud, and crooked ways. He abstains from mutilating, murdering, imprisoning, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
He is content with the robe to protect his body and with almsfood to sustain his stomach.
So yena yeneva pakkamati samādāyeva pakkamati.
Wherever he goes, he sets out taking only these with him.
Since, if he left the eye faculty unguarded, evil unskillful qualities of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty.
Sotena saddaṁ sutvā …pe…
On hearing a sound with the ear... (etc.)...
ghānena gandhaṁ ghāyitvā …pe…
On smelling an odour with the nose... (etc.)...
jivhāya rasaṁ sāyitvā …pe…
On tasting a flavour with the tongue... (etc.)...
kāyena phoṭṭhabbaṁ phusitvā …pe…
On touching a tangible with the body... (etc.)...
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
On cognizing a mental object with the mind, he does not grasp at its signs and features.
Since, if he left the mind faculty unguarded, evil unskillful qualities of covetousness and grief might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
Possessing this noble restraint of the faculties, he experiences within himself an unalloyed happiness.
He is one who acts with clear comprehension when going forward and returning; when looking ahead and looking away; when flexing and extending his limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
Possessing this noble aggregate of virtue, and this noble contentment, and this noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
After his meal, returning from his almsround, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness.
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti;
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters upon and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
Furthermore, bhikkhus, with the stilling of thought and examination, a bhikkhu enters upon and abides in the second jhāna... (etc.)... the third jhāna... (etc.)... the fourth jhāna.
So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.
On seeing a form with the eye, he is not attached to agreeable forms, is not repelled by disagreeable forms, and dwells with mindfulness of the body established and with a measureless mind.
And he understands as it really is that liberation of mind, liberation by wisdom, whereby those evil unskillful qualities cease without remainder.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Having thus abandoned conformity and opposition, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding to it.
With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.
Such is the cessation of this whole mass of suffering.
Sotena saddaṁ sutvā …pe…
On hearing a sound with the ear... (etc.)...
ghānena gandhaṁ ghāyitvā …pe…
On smelling an odour with the nose... (etc.)...
jivhāya rasaṁ sāyitvā …pe…
On tasting a flavour with the tongue... (etc.)...
kāyena phoṭṭhabbaṁ phusitvā …pe…
On touching a tangible with the body... (etc.)...
manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
On cognizing a mental object with the mind, he is not attached to agreeable mental objects, is not repelled by disagreeable mental objects, and dwells with mindfulness of the body established and with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, whereby those evil unskillful qualities cease without remainder.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Having thus abandoned conformity and opposition, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding to it.
With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.
Bhikkhus, you should remember this liberation through the destruction of craving taught by me in brief; but as for Bhikkhu Sāti, the fisherman's son, he is caught in the great net of craving, the tangle of craving.
Idamavoca bhagavā.
The Blessed One said this.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in the Blessed One's words.
Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The Greater Discourse on the Destruction of Craving, the Eighth, is finished.
Thus have I heard. On one occasion the Blessed One was dwelling among the Aṅgans where there was a town of the Aṅgans named Assapura.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied.
Bhagavā etadavoca:
The Blessed One said this:
“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti.
“Bhikkhus, people know you as ‘ascetics, ascetics.’
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha;
And you, when asked ‘Who are you?’ acknowledge, ‘We are ascetics.’
tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā.
For you, bhikkhus, having such a designation and such an acknowledgement, you should train thus: ‘We will undertake and practice those qualities that make one an ascetic and make one a brahmin, so that our designation will be true and our acknowledgement factual.
And the robes, almsfood, resting place, and medicinal requisites for the sick that we use—those offerings from others will be of great fruit, of great benefit to them; and this going forth of ours will not be barren but fruitful and productive.’
Evañhi vo, bhikkhave, sikkhitabbaṁ.
Thus, bhikkhus, you should train.
Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca?
And what, bhikkhus, are the qualities that make one an ascetic and make one a brahmin?
‘We will be endowed with shame and fear of wrongdoing’—thus, bhikkhus, you should train.
Siyā kho pana, bhikkhave, tumhākaṁ evamassa:
It might be, bhikkhus, that this occurs to you:
‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
‘We are endowed with shame and fear of wrongdoing; to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
I declare to you, bhikkhus, I make known to you, bhikkhus:
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?
And what, bhikkhus, is further to be done?
‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca.
‘Our bodily conduct will be pure, open, revealed, not flawed, and restrained.
Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.
And by that purity of bodily conduct we will neither extol ourselves nor disparage others’—thus, bhikkhus, you should train.
Siyā kho pana, bhikkhave, tumhākaṁ evamassa:
It might be, bhikkhus, that this occurs to you:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro;
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
I declare to you, bhikkhus, I make known to you, bhikkhus:
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?
And what, bhikkhus, is further to be done?
‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca.
‘Our verbal conduct will be pure, open, revealed, not flawed, and restrained.
Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.
And by that purity of verbal conduct we will neither extol ourselves nor disparage others’—thus, bhikkhus, you should train.
Siyā kho pana, bhikkhave, tumhākaṁ evamassa:
It might be, bhikkhus, that this occurs to you:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro;
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
I declare to you, bhikkhus, I make known to you, bhikkhus:
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?
And what, bhikkhus, is further to be done?
‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca.
‘Our mental conduct will be pure, open, revealed, not flawed, and restrained.
Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.
And by that purity of mental conduct we will neither extol ourselves nor disparage others’—thus, bhikkhus, you should train.
Siyā kho pana, bhikkhave, tumhākaṁ evamassa:
It might be, bhikkhus, that this occurs to you:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro;
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
Since, if we were to leave the eye faculty unguarded, evil unskillful qualities of covetousness and grief might invade us, we will practice the way of its restraint, we will guard the eye faculty, we will undertake the restraint of the eye faculty.
Having heard a sound with the ear... (etc.)... having smelled an odour with the nose... (etc.)... having tasted a flavour with the tongue... (etc.)... having touched a tangible with the body... (etc.)... having cognized a mental object with the mind, we will not grasp at its signs or features.
Since, if we were to leave the mind faculty unguarded, evil unskillful qualities of covetousness and grief might invade us, we will practice the way of its restraint, we will guard the mind faculty, we will undertake the restraint of the mind faculty’—thus, bhikkhus, you should train.
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are guardians of the doors of the sense faculties;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
I declare to you, bhikkhus, I make known to you, bhikkhus:
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?
And what, bhikkhus, is further to be done?
‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāma navañca vedanaṁ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.
‘We will be moderate in eating; reflecting wisely, we will take food neither for amusement nor for intoxication nor for physical charm nor for beautification, but only for the Ttenance and continuance of this body, for the ending of discomfort, and for assisting the holy life, considering: “Thus I will terminate old feelings and not arouse new feelings, and I will be healthy and blameless and live in comfort”’—thus, bhikkhus, you should train.
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are guardians of the doors of the sense faculties, we are moderate in eating;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
During the middle watch of the night, we will lie down on the right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, having attended to the idea of rising.
During the last watch of the night, after rising, while walking back and forth and sitting, we will cleanse our minds of obstructive qualities’—thus, bhikkhus, you should train.
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are guardians of the doors of the sense faculties, we are moderate in eating, we are devoted to wakefulness;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti, tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
‘We will be endowed with mindfulness and clear comprehension: we will act with clear comprehension when going forward and returning; when looking ahead and looking away; when flexing and extending our limbs; when wearing our robes and carrying our outer robe and bowl; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent’—thus, bhikkhus, you should train.
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are guardians of the doors of the sense faculties, we are moderate in eating, we are devoted to wakefulness, we are endowed with mindfulness and clear comprehension;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that.
Here, bhikkhus, a bhikkhu resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
After his meal, returning from his almsround, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness.
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred.
thinamiddhaṁ pahāya vigatathinamiddho viharati, ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor.
At a later time, he would recover from that sickness, and his food would digest, and there would be strength in his body.
Tassa evamassa:
It would occur to him:
‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti.
‘Formerly, I was sick, afflicted, gravely ill, and my food would not digest, and there was no strength in my body. Now I am recovered from that sickness, and my food digests, and there is strength in my body.’
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
Based on that, he would gain joy, he would attain gladness.
‘Formerly, I was a slave, not my own master, dependent on others, unable to go where I wished. Now I am freed from that slavery, my own master, independent of others, a free man, able to go where I wished.’
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
Based on that, he would gain joy, he would attain gladness.
In the same way, bhikkhus, a bhikkhu regards these five hindrances, when unabandoned in himself, as a debt, as a disease, as a prison, as slavery, as a desert road.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters upon and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
He drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion.
Suppose, bhikkhus, a skilled bathman or bathman’s apprentice, having sprinkled bath powder into a bronze vessel, would knead it together, sprinkling it again and again with water.
Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī.
That ball of bath powder, thấm nhuần with moisture, saturated with moisture inside and out, would be suffused with moisture and not drip.
In the same way, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion.
Furthermore, bhikkhus, with the stilling of thought and examination, a bhikkhu enters upon and abides in the second jhāna, which has internal confidence and unification of mind, is without thought and without examination, and has rapture and happiness born of concentration.
He drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration.
Seyyathāpi, bhikkhave, udakarahado ubbhidodako.
Suppose, bhikkhus, there were a lake with water welling up from within.
Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya.
It would have no inlet for water from the east, no inlet for water from the west, no inlet for water from the north, no inlet for water from the south, and the sky would not periodically supply it with good rain.
Then a cool spring of water, welling up from that lake, would drench, steep, fill, and suffuse that very lake with cool water, so that there would be no part of the whole lake unpervaded by cool water.
In the same way, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration.
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti:
Furthermore, bhikkhus, with the fading away of rapture, a bhikkhu dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body; he enters upon and abides in the third jhāna, of which the noble ones declare:
He drenches, steeps, fills, and suffuses this very body with the happiness devoid of rapture, so that there is no part of his whole body unpervaded by the happiness devoid of rapture.
Suppose, bhikkhus, in a pond of blue, white, or red lotuses, some lotuses, born in the water, growing in the water, might thrive submerged in the water, nourished from the tip to the root by the cool water; they would be drenched, steeped, filled, and suffused by the cool water, so that there would be no part of those blue, white, or red lotuses unpervaded by cool water.
In the same way, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the happiness devoid of rapture, so that there is no part of his whole body unpervaded by the happiness devoid of rapture.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Suppose, bhikkhus, a man were sitting covered from the head down with a white cloth, so that there would be no part of his whole body unpervaded by the white cloth.
In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure, bright mind, so that there is no part of his whole body unpervaded by a pure, bright mind.
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of recollecting past lives.
He recollects his manifold past lives, that is, one birth, two births... (etc.)... thus he recollects his manifold past lives with their aspects and details.
Suppose, bhikkhus, a man were to go from his own village to another village, and from that village to another village, and from that village he were to return to his own village.
In the same way, bhikkhus, a bhikkhu recollects his manifold past lives, that is, one birth, two births... (etc.)... thus he recollects his manifold past lives with their aspects and details.
So, with his mind thus **concentrated**, **purified**, and **cleansed**, **without blemish**, **rid of defilement**, **malleable**, **workable**, **steady**, and **attained to imperturbability**, he directs his mind to the **knowledge of the passing away and reappearance of beings**.
With the **divine eye**, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions… Just as, monks, there are two houses with doors.
In the same way, monks, a bhikkhu with the divine eye, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions.
So, with his mind thus **concentrated**, **purified**, and **cleansed**, **without blemish**, **rid of defilement**, **malleable**, **workable**, **steady**, and **attained to imperturbability**, he directs his mind to the **knowledge of the destruction of the taints**.
He understands as it actually is: ‘This is **suffering**’; he understands as it actually is: ‘This is the **origin of suffering**’; he understands as it actually is: ‘This is the **cessation of suffering**’; he understands as it actually is: ‘This is the **path to the cessation of suffering**.’
He understands as it actually is: ‘These are the **t**aints’; he understands as it actually is: ‘This is the **origin of the taints**’; he understands as it actually is: ‘This is the **cessation of the taints**’; he understands as it actually is: ‘This is the **path to the cessation of the taints**.’
When he knows and sees thus, his mind is liberated from the **taint of sensual desire**, from the **taint of being**, and from the **taint of ignorance**.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti:
When it is liberated, there comes the knowledge: ‘It is liberated.’
A man with good sight standing on the bank could see the oysters and mussels, the pebbles and gravel, and the schools of fish, moving about and standing still.
This, monks, is called a bhikkhu who is a ‘**recluse**’ and a ‘**brahmin**’ and an ‘**ablutioner**’ and a ‘**master of the Vedas**’ and one who ‘**hears**’ and a ‘**noble one**’ and an ‘**arahat**.’
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **calmed**.
Evaṁ kho, bhikkhave, bhikkhu samaṇo hoti.
It is in this way, monks, that a bhikkhu is a recluse.
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **cast out**.
Evaṁ kho, bhikkhave, bhikkhu brāhmaṇo hoti.
It is in this way, monks, that a bhikkhu is a brahmin.
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **washed away**.
Evaṁ kho, bhikkhave, bhikkhu nhātako hoti.
It is in this way, monks, that a bhikkhu is an ablutioner.
Kathañca, bhikkhave, bhikkhu vedagū hoti?
And how, monks, is a bhikkhu a **master of the Vedas**?
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **understood**.
Evaṁ kho, bhikkhave, bhikkhu vedagū hoti.
It is in this way, monks, that a bhikkhu is a master of the Vedas.
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, have **flowed away**.
Evaṁ kho, bhikkhave, bhikkhu sottiyo hoti.
It is in this way, monks, that a bhikkhu is one who hears.
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **far away**.
Evaṁ kho, bhikkhave, bhikkhu ariyo hoti.
It is in this way, monks, that a bhikkhu is a noble one.
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **far away**.
Evaṁ kho, bhikkhave, bhikkhu arahaṁ hotī”ti.
It is in this way, monks, that a bhikkhu is an arahat.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The bhikkhus were satisfied and delighted in the Blessed One’s words.
Mahāassapurasuttaṁ niṭṭhitaṁ navamaṁ.
The **Greater Discourse at Assapura** is finished, the ninth.
And those things—robes, almsfood, lodging, and medicinal requisites for use in sickness—which we make use of, these services from them will be of great fruit, of great benefit to us; and this going forth of ours will not be barren but fruitful and productive.'
Evañhi vo, bhikkhave, sikkhitabbaṁ.
Thus, bhikkhus, you should train yourselves.
Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti?
And how, bhikkhus, is a bhikkhu not one who practises the way proper to an ascetic?
If any bhikkhu is covetous and his covetousness is unabandoned, if his mind is malevolent and his malevolence is unabandoned, if he is angry and his anger is unabandoned, if he is hostile and his hostility is unabandoned, if he is denigrating and his denigration is unabandoned, if he is domineering and his domineering is unabandoned, if he is envious and his envy is unabandoned, if he is miserly and his miserliness is unabandoned, if he is deceitful and his deceitfulness is unabandoned, if he is fraudulent and his fraudulence is unabandoned, if he has evil desires and his evil desires are unabandoned, if he has wrong view and his wrong view is unabandoned—because these stains of an ascetic, faults of an ascetic, dregs of an ascetic, which lead to the lower realms and are to be experienced in a woeful state, are unabandoned in him, I say that he is not one who practises the way proper to an ascetic.
If, bhikkhus, for one wearing the outer robe, merely by wearing the outer robe, his covetousness were abandoned, his malevolence abandoned, his anger abandoned, his hostility abandoned, his denigration abandoned, his domineering abandoned, his envy abandoned, his miserliness abandoned, his deceitfulness abandoned, his fraudulence abandoned, his evil desires abandoned, his wrong view abandoned, then his friends and colleagues, his kinsmen and relatives, would make him wear the outer robe from birth itself and would get him to undertake the wearing of the outer robe, saying:
'Come, good man, be one who wears the outer robe; for you, being one who wears the outer robe, merely by wearing the outer robe, your covetousness will be abandoned, your malevolence abandoned, your anger abandoned, your hostility abandoned, your denigration abandoned, your domineering abandoned, your envy abandoned, your miserliness abandoned, your deceitfulness abandoned, your fraudulence abandoned, your evil desires abandoned, your wrong view will be abandoned.'
But because, bhikkhus, I see here a certain one wearing the outer robe who is covetous, malevolent-minded, angry, hostile, denigrating, domineering, envious, miserly, deceitful, fraudulent, of evil desires, and of wrong view, therefore I do not say that ascetichood consists merely in wearing the outer robe for one who wears the outer robe.
If, bhikkhus, for one who is naked... (etc.)... if for one who is covered with dust and dirt... (etc.)... if for one who enters the water... (etc.)... if for one who dwells at the root of a tree... (etc.)... if for one who dwells in the open air... (etc.)... if for one who stands erect... (etc.)... if for one who eats at intervals... (etc.)... if for one who recites mantras... (etc.)... if, bhikkhus, for one who wears matted hair, merely by wearing matted hair, his covetousness were abandoned, his malevolence abandoned, his anger abandoned, his hostility abandoned, his denigration abandoned, his domineering abandoned, his envy abandoned, his miserliness abandoned, his deceitfulness abandoned, his fraudulence abandoned, his evil desires abandoned, his wrong view abandoned, then his friends and colleagues, his kinsmen and relatives, would make him wear matted hair from birth itself and would get him to undertake the wearing of matted hair, saying:
'Come, good man, be one who wears matted hair; for you, being one who wears matted hair, merely by wearing matted hair, your covetousness will be abandoned, your malevolence abandoned, your anger abandoned... (etc.)... your evil desires will be abandoned, your wrong view will be abandoned.'
But because, bhikkhus, I see here a certain one wearing matted hair who is covetous, malevolent-minded, angry, hostile, denigrating, domineering, envious, miserly, deceitful, fraudulent, of evil desires, and of wrong view, therefore I do not say that ascetichood consists merely in wearing matted hair for one who wears matted hair.
If any bhikkhu's covetousness is abandoned, his malevolence abandoned, his anger abandoned, his hostility abandoned, his denigration abandoned, his domineering abandoned, his envy abandoned, his miserliness abandoned, his deceitfulness abandoned, his fraudulence abandoned, his evil desires abandoned, his wrong view abandoned—because these stains of an ascetic, faults of an ascetic, dregs of an ascetic, which lead to the lower realms and are to be experienced in a woeful state, are abandoned in him, I say that he is one who practises the way proper to an ascetic.
So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassati (…).
He sees himself as purified from all these evil unskillful qualities (...).
Seeing himself purified from all these evil unskillful qualities (...), gladness is born in him; in him who is glad, rapture is born; with a mind enraptured, his body becomes tranquil; with a tranquil body, he experiences happiness; the mind of one who is happy becomes concentrated.
Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
Karuṇāsahagatena cetasā …pe…
With a mind imbued with compassion... (etc.)...
muditāsahagatena cetasā …pe…
With a mind imbued with altruistic joy... (etc.)...
Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
Having come to that pond, he would quench his thirst for water and allay his feverish heat... (etc.)... If a man were to come from the west... (etc.)... If a man were to come from the north... (etc.)... If a man were to come from the south.
In the same way, bhikkhus, if one gone forth from the household life into homelessness is from a khattiya clan, and having come to the Dhamma and Discipline proclaimed by the Tathāgata, he thus develops loving-kindness, compassion, altruistic joy, and equanimity, he gains internal calm.
If from a brahmin clan... (etc.)... if from a vessa clan... (etc.)... if from a sudda clan... (etc.)... from whatever clan one has gone forth from the household life into homelessness, and having come to the Dhamma and Discipline proclaimed by the Tathāgata, he thus develops loving-kindness, compassion, altruistic joy, and equanimity, he gains internal calm.
If one gone forth from the household life into homelessness is from a khattiya clan.
So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
And he, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge.
Āsavānaṁ khayā samaṇo hoti.
By the destruction of the taints, he is an ascetic.
If from a brahmin clan... (etc.)... if from a vessa clan... if from a sudda clan... from whatever clan one has gone forth from the household life into homelessness, and he, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge.
Āsavānaṁ khayā samaṇo hotī”ti.
By the destruction of the taints, he is an ascetic."
Idamavoca bhagavā.
The Blessed One said this.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in the Blessed One's words.
Cūḷaassapurasuttaṁ niṭṭhitaṁ dasamaṁ.
The Shorter Discourse at Assapura, the Tenth, is finished.
Mahāyamakavaggo niṭṭhito catuttho.
The Great Twin Chapter, the Fourth, is finished.
Tassuddānaṁ
The Summary:
Giñjakasālavanaṁ pariharituṁ,
The Sāla grove at Giñjakā to be borne in mind,
Paññavato puna saccakanisedho;
Then of the wise Saccaka the refutation;
Mukhavaṇṇapasīdanatāpindo,
The radiant complexion, the almsfood,
Kevaṭṭaassapurajaṭilena.
With the fisherman's son, Assapura, and the matted-hair ascetic.
Thus have I heard. On one occasion the Blessed One, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Sālā, a brahmin village of the Kosalans.
"Indeed, sirs, the ascetic Gotama, the son of the Sakyans, who went forth from a Sakyan family, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, has arrived at Sālā.
'That Blessed One is an Arahant, fully awakened, perfected in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of devas and humans, awakened, blessed.'
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing;
Sitting to one side, the brahmin householders of Sālā said this to the Blessed One:
“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti?
"What, venerable Gotama, is the cause, what is the reason, why some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell?
Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
And what, venerable Gotama, is the cause, what is the reason, why some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world?"
"Householders, it is because of unrighteous conduct, unprincipled conduct, that some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell.
It is because of righteous conduct, principled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world."
It would be good if the venerable Gotama would teach us the Dhamma in such a way that we might understand in detail the meaning of this statement spoken in brief by the venerable Gotama, without expounding the meaning in detail."
"Householders, there are three kinds of unrighteous conduct, unprincipled conduct by way of body; four kinds of unrighteous conduct, unprincipled conduct by way of speech; and three kinds of unrighteous conduct, unprincipled conduct by way of mind.
He has intercourse with those protected by their mother, protected by their father, protected by their mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by Dhamma, with those who have a husband, with those subject to punishment, and even with those adorned with a garland.
What he has heard here he repeats elsewhere to cause a split among these people; or what he has heard elsewhere he repeats to these people to cause a split among those people.
Thus he is a divider of those who are united, or an instigator of those who are divided; he delights in faction, rejoices in faction, enjoys faction, and speaks words that create faction.
'There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad kamma; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who have gone rightly, practised rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known.'
It is because of such unrighteous conduct, unprincipled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell.
Householders, there are three kinds of righteous conduct, principled conduct by way of body; four kinds of righteous conduct, principled conduct by way of speech; and three kinds of righteous conduct, principled conduct by way of mind.
Here, householders, someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti.
Abandoning the taking of what is not given, he abstains from taking what is not given.
Abandoning sexual misconduct, he abstains from sexual misconduct.
Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.
He does not have intercourse with those protected by their mother, protected by their father, protected by their mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by Dhamma, with those who have a husband, with those subject to punishment, and even with those adorned with a garland.
Thus he does not consciously speak falsehood for his own sake, or for the sake of others, or for some trifling worldly gain.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya.
Abandoning divisive speech, he abstains from divisive speech; what he has heard here he does not repeat elsewhere to cause a split among these people; or what he has heard elsewhere he does not repeat to these people to cause a split among those people.
Thus he is a reconciler of those who are divided, or a promoter of those who are united; he delights in concord, rejoices in concord, enjoys concord, and speaks words that create concord.
He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, courteous, agreeable to many people, likeable to many people.
He speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with benefit.
'There is what is given, what is offered, what is sacrificed; there is fruit and result of good and bad kamma; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are ascetics and brahmins in the world who have gone rightly, practised rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known.'
It is because of such righteous conduct, principled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
If, householders, one who practises righteously and lives on principle should wish:
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Tāvatiṃsa devas... (etc.)... the Yāma devas... the Tusita devas... the Nimmānaratī devas... the Paranimmitavasavattī devas... the devas of Brahmā's company!'
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Parittābhā devas... (etc.)... the Appamāṇābhā devas... the Ābhassara devas... the Parittasubhā devas... the Appamāṇasubhā devas... the Subhakiṇhā devas... the Vehapphalā devas... the Avihā devas... the Atappā devas... the Sudassā devas... the Sudassī devas... the Akaniṭṭhā devas... the devas of the base of infinite space... the devas of the base of infinite consciousness... the devas of the base of nothingness... the devas of the base of neither-perception-nor-non-perception!'
it is possible that with the breakup of the body, after death, he might reappear in companionship with the devas of the base of neither-perception-nor-non-perception.
Taṁ kissa hetu?
For what reason?
Tathā hi so dhammacārī samacārī.
Because he practises righteously and lives on principle.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
If, householders, one who practises righteously and lives on principle should wish:
'Oh, that by the destruction of the taints, I might in this very life realize for myself with direct knowledge, and enter and dwell in, the taintless liberation of mind, liberation by wisdom!'
it is possible that by the destruction of the taints, he might in this very life realize for myself with direct knowledge, and enter and dwell in, the taintless liberation of mind, liberation by wisdom.
Taṁ kissa hetu?
For what reason?
Tathā hi so dhammacārī samacārī”ti.
Because he practises righteously and lives on principle.'"
Just as, venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms;
"Indeed, sirs, the ascetic Gotama, the son of the Sakyans, who went forth from a Sakyan family, is dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
'That Blessed One is an Arahant, fully awakened, perfected in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of devas and humans, awakened, blessed.'
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing;
Sitting to one side, the brahmin householders of Verañjā said this to the Blessed One:
“ko nu kho, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti?
"What, venerable Gotama, is the cause, what is the reason, why some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell?
Ko pana, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
And what, venerable Gotama, is the cause, what is the reason, why some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world?"
"Householders, it is because of unrighteous conduct, unprincipled conduct, that some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell.
It is because of righteous conduct, principled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world."
It would be good if the venerable Gotama would teach us the Dhamma in such a way that we might understand in detail the meaning of this statement spoken in brief by the venerable Gotama, without expounding the meaning in detail."
"Householders, there are three kinds of unrighteous conduct, unprincipled conduct by way of body; four kinds of unrighteous conduct, unprincipled conduct by way of speech; and three kinds of unrighteous conduct, unprincipled conduct by way of mind.
It is because of such unrighteous conduct, unprincipled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell.
Householders, there are three kinds of righteous conduct, principled conduct by way of body; four kinds of righteous conduct, principled conduct by way of speech; and three kinds of righteous conduct, principled conduct by way of mind.
Here, householders, someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings.
Abandoning the taking of what is not given, he abstains from taking what is not given; what is another's... he does not take what is not given, in the manner of theft.
Kāmesumicchācāraṁ pahāya … tathārūpāsu na cārittaṁ āpajjitā hoti.
Abandoning sexual misconduct... he does not engage in such conduct.
It is because of such righteous conduct, principled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
If, householders, one who practises righteously and lives on principle should wish:
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Tāvatiṃsa devas... the Yāma devas... the Tusita devas... the Nimmānaratī devas... the Paranimmitavasavattī devas... the devas of Brahmā's company!'
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Parittābhā devas... (etc.)... the Appamāṇābhā devas... the Ābhassara devas... the Parittasubhā devas... the Appamāṇasubhā devas... the Subhakiṇhā devas... the Vehapphalā devas... the Avihā devas... the Atappā devas... the Sudassā devas... the Sudassī devas... the Akaniṭṭhā devas... the devas of the base of infinite space... the devas of the base of infinite consciousness... the devas of the base of nothingness... the devas of the base of neither-perception-nor-non-perception!'
it is possible that with the breakup of the body, after death, he might reappear in companionship with the devas of the base of neither-perception-nor-non-perception.
Taṁ kissa hetu?
For what reason?
Tathā hi so dhammacārī samacārī.
Because he practises righteously and lives on principle.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
If, householders, one who practises righteously and lives on principle should wish:
'Oh, that by the destruction of the taints, I might in this very life realize for myself with direct knowledge, and enter and dwell in, the taintless liberation of mind, liberation by wisdom!'
it is possible that 'by the destruction of the taints, he might in this very life realize for myself with direct knowledge, and enter and dwell in, the taintless liberation of mind, liberation by wisdom.
Taṁ kissa hetu?
For what reason?
Tathā hi so dhammacārī samacārī’”ti.
Because he practises righteously and lives on principle.'"
Just as, venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms;
'This is suffering,' one does not understand; 'this is the origin of suffering,' one does not understand; 'this is the cessation of suffering,' one does not understand; 'this is the path leading to the cessation of suffering,' one does not understand.
"Good, friend," said the Venerable Mahākoṭṭhita, delighting and rejoicing in the Venerable Sāriputta's words, and he asked the Venerable Sāriputta a further question:
“‘Paññavā paññavā’ti, āvuso, vuccati.
"'One with wisdom, one with wisdom,' friend, it is said.
Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?
To what extent, friend, is one called 'one with wisdom'?"
'This is suffering,' one understands; 'this is the origin of suffering,' one understands; 'this is the cessation of suffering,' one understands; 'this is the path leading to the cessation of suffering,' one understands.
"Friend, this wisdom and this consciousness—these qualities being conjoined, not disjoined—wisdom is to be developed, consciousness is to be fully understood.
Friend, by purified mind-consciousness that is detached from the five [sense] faculties, the base of infinite space is cognizable [by thinking] 'space is infinite'; the base of infinite consciousness is cognizable [by thinking] 'consciousness is infinite'; the base of nothingness is cognizable [by thinking] 'there is nothing.'
“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?
Friend, by what does one understand a cognizable phenomenon?
Friend, how many conditions are there for the arising of right view?
“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—parato ca ghoso, yoniso ca manasikāro.
"Friend, there are two conditions for the arising of right view: the voice of another and wise attention.
Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.
These, friend, are the two conditions for the arising of right view."
“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti?
Friend, supported by how many factors does right view have liberation of mind as its fruit and benefit, and liberation by wisdom as its fruit and benefit?
“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca.
"Friend, supported by five factors, right view has liberation of mind as its fruit and benefit, and liberation by wisdom as its fruit and benefit.
Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.
Here, friend, right view is supported by virtue, supported by learning, supported by discussion, supported by serenity, and supported by insight.
Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti.
Supported by these five factors, friend, right view has liberation of mind as its fruit and benefit, and liberation by wisdom as its fruit and benefit."
Friend, for beings hindered by ignorance and fettered by craving, delighting here and there—thus future renewed existence comes to be.
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti?
Friend, how does future renewed existence not come to be?
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti.
Friend, with the fading away of ignorance, the arising of true knowledge, and the cessation of craving—thus future renewed existence does not come to be.
Here, friend, secluded from sensual pleasures, secluded from unskillful qualities, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion—this, friend, is called the first jhāna.
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?
Friend, of how many factors is the first jhāna?
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ.
"Friend, the first jhāna has five factors.
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
Here, friend, for a bhikkhu who has attained the first jhāna, there is thought, examination, rapture, happiness, and one-pointedness of mind.
Here, friend, for a bhikkhu who has attained the first jhāna, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned;
vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
and there is thought, examination, rapture, happiness, and one-pointedness of mind.
"Friend, these five faculties have different ranges, different fields, and do not experience each other's field and range, that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty.
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?
Of these five faculties, friend, which have different ranges, different fields, and do not experience each other's field and range, what is their resort, and what experiences their fields and ranges?"
"Friend, these five faculties have different ranges, different fields, and do not experience each other's field and range, that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty.
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.
Of these five faculties, friend, which have different ranges, different fields, and do not experience each other's field and range, mind is their resort, and mind experiences their fields and ranges."
in the same way, friend, vitality stands in dependence on heat, and heat stands in dependence on vitality."
“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?
Friend, are those vital formations the same as feelable phenomena, or are vital formations one thing and feelable phenomena another?
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.
"Friend, vital formations are not the same as feelable phenomena.
Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.
If, friend, vital formations were the same as feelable phenomena, then the emergence of a bhikkhu who has attained the cessation of perception and feeling would not be discernible.
But because, friend, vital formations are one thing and feelable phenomena another, the emergence of a bhikkhu who has attained the cessation of perception and feeling is discernible."
“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti;
"Friend, in one who is dead, who has passed away, his bodily formations have ceased and are stilled, his verbal formations have ceased and are stilled, his mental formations have ceased and are stilled, his vitality is exhausted, his heat has subsided, and his faculties are broken up.
In a bhikkhu who has attained the cessation of perception and feeling, his bodily formations have ceased and are stilled, his verbal formations have ceased and are stilled, his mental formations have ceased and are stilled, but his vitality is not exhausted, his heat has not subsided, and his faculties are clear.
"Friend, there are four conditions for the attainment of the neither-painful-nor-pleasant liberation of mind.
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Here, friend, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.
These, friend, are the four conditions for the attainment of the neither-painful-nor-pleasant liberation of mind."
"Friend, there are two conditions for the attainment of the signless liberation of mind: non-attention to all signs and attention to the signless element.
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.
These, friend, are the two conditions for the attainment of the signless liberation of mind."
Friend, how many conditions are there for the maintenance of the signless liberation of mind?
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.
"Friend, there are three conditions for the maintenance of the signless liberation of mind: non-attention to all signs, attention to the signless element, and prior determination.
Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.
These, friend, are the three conditions for the maintenance of the signless liberation of mind."
"Friend, there are two conditions for emergence from the signless liberation of mind: attention to all signs and non-attention to the signless element.
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.
These, friend, are the two conditions for emergence from the signless liberation of mind."
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?
Friend, this immeasurable liberation of mind, this liberation of mind through nothingness, this liberation of mind through emptiness, and this signless liberation of mind—are these qualities different in meaning and different in phrasing, or are they one in meaning and different only in phrasing?
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca;
"Friend, this immeasurable liberation of mind, this liberation of mind through nothingness, this liberation of mind through emptiness, and this signless liberation of mind—there is a way, friend, in which these qualities are different in meaning and different in phrasing;
atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.
and there is also a way, friend, in which these qualities are one in meaning and different only in phrasing.
Here, friend, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth.
Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
With a mind imbued with compassion... (etc.)... with a mind imbued with altruistic joy... with a mind imbued with equanimity, he dwells pervading one quarter, likewise the second, likewise the third, likewise the fourth.
Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
Ayaṁ vuccatāvuso, appamāṇā cetovimutti.
This, friend, is called the immeasurable liberation of mind.
Katamā cāvuso, ākiñcaññā cetovimutti?
And what, friend, is the liberation of mind through nothingness?
Here, friend, by completely surmounting the base of infinite consciousness, aware that 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness.
Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.
This, friend, is called the liberation of mind through nothingness.
Katamā cāvuso, suññatā cetovimutti?
And what, friend, is the liberation of mind through emptiness?
Lust, friend, is a maker of measurement; hatred is a maker of measurement; delusion is a maker of measurement.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising.
Lust, friend, is an impediment; hatred is an impediment; delusion is an impediment.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising.
Lust, friend, is a maker of signs; hatred is a maker of signs; delusion is a maker of signs.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising.
"These five aggregates subject to clinging, friend Visākha, are spoken of as identity by the Blessed One, that is, the material form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging.
Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.
These five aggregates subject to clinging, friend Visākha, are spoken of as identity by the Blessed One."
"Good, lady," said the lay follower Visākha, delighting and rejoicing in the bhikkhunī Dhammadinnā's words, and he asked the bhikkhunī Dhammadinnā a further question:
"This craving, friend Visākha, which leads to renewed existence, accompanied by delight and lust, delighting now here, now there—that is, craving for sensual pleasures, craving for becoming, craving for non-becoming;
"The remainderless fading away and cessation of that same craving, friend Visākha, the giving up, the relinquishing of it, freedom from it, non-reliance on it;
This Noble Eightfold Path itself, friend Visākha, is the path leading to the cessation of identity spoken of by the Blessed One, that is, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?
Lady, is clinging the same as these five aggregates subject to clinging, or is clinging something apart from the five aggregates subject to clinging?
"Friend Visākha, clinging is not the same as these five aggregates subject to clinging, nor is clinging something apart from the five aggregates subject to clinging.
Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.
But, friend Visākha, whatever desire and lust there is in relation to the five aggregates subject to clinging, that is the clinging there."
“Here, Visākha, an **uninstructed ordinary person**, who is not skilled and disciplined in the Dhamma of the noble ones, who is not accustomed to seeing the noble ones and is unskilled and undisciplined in their Dhamma, regards **form as self**, or **self as possessing form**, or **form as in self**, or **self as in form**.
Vedanaṁ …pe…
He regards **feeling** as self, or self as possessing feeling, or feeling as in self, or self as in feeling.
saññaṁ …
He regards **perception** as self, or self as possessing perception, or perception as in self, or self as in perception.
saṅkhāre …
He regards **volitional formations** as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations.
He regards **consciousness** as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.
That, Visākha, is how the **view of self** arises.”
“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti?
“Bhikkhunī, how does the **view of self** not arise?”
“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.
“Here, Visākha, an **instructed noble-one's-disciple**, who is skilled and disciplined in the Dhamma of the noble ones, who is accustomed to seeing the noble ones and is skilled and disciplined in their Dhamma, does not regard **form as self**, or self as possessing form, or form as in self, or self as in form.
Na vedanaṁ …pe…
He does not regard **feeling** as self, or self as possessing feeling, or feeling as in self, or self as in feeling.
na saññaṁ …
He does not regard **perception** as self, or self as possessing perception, or perception as in self, or self as in perception.
na saṅkhāre …pe…
He does not regard **volitional formations** as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations.
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
He does not regard **consciousness** as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.
That, Visākha, is how the **view of self** does not arise.”
section
“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?
“Bhikkhunī, what is the **Noble Eightfold Path**?”
“Bhikkhunī, are the **three aggregates** included by the Noble Eightfold Path, or is the **Noble Eightfold Path** included by the **three aggregates**?”
“Bhikkhunī, what is **concentration**, what are the **signs of concentration**, what are the **requisites of concentration**, and what is the **development of concentration**?”
“There are these three **volitional formations**, Visākha—**bodily volitional formation**, **verbal volitional formation**, **mental volitional formation**.”
“Bhikkhunī, what is the **bodily volitional formation**, what is the **verbal volitional formation**, what is the **mental volitional formation**?”
“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
“The **in-breaths and out-breaths**, Visākha, are the bodily volitional formation; **thought and examination** are the verbal volitional formation; **perception and feeling** are the mental volitional formation.”
“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?
“Bhikkhunī, why are the **in-breaths and out-breaths** the bodily volitional formation, why are **thought and examination** the verbal volitional formation, why are **perception and feeling** the mental volitional formation?”
“The **in-breaths and out-breaths**, Visākha, are physical states, bound up with the body, therefore the in-breaths and out-breaths are the bodily volitional formation.
‘I will attain the cessation of perception and feeling,’ or ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling.’
“When a bhikkhu, Bhikkhunī, is attaining the **cessation of perception and feeling**, which states cease first: **bodily volitional formation**, **verbal volitional formation**, or **mental volitional formation**?”
“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.
“When a bhikkhu, Visākha, is attaining the cessation of perception and feeling, first the **verbal volitional formation** ceases, then the **bodily volitional formation**, then the **mental volitional formation**.”
‘I will emerge from the cessation of perception and feeling,’ or ‘I am emerging from the cessation of perception and feeling,’ or ‘I have emerged from the cessation of perception and feeling.’
“When a bhikkhu, Bhikkhunī, is emerging from the **attainment of the cessation of perception and feeling**, which states arise first: **bodily volitional formation**, **verbal volitional formation**, or **mental volitional formation**?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.
“When a bhikkhu, Visākha, is emerging from the cessation of perception and feeling, first the **mental volitional formation** arises, then the **bodily volitional formation**, then the **verbal volitional formation**.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti?
“Bhikkhunī, when a bhikkhu has emerged from the **attainment of the cessation of perception and feeling**, how many **contacts** touch him?”
“When a bhikkhu, Visākha, has emerged from the cessation of perception and feeling, three **contacts** touch him—the **contact of emptiness**, the **contact of signlessness**, and the **contact of the aimless**.”
“Bhikkhunī, when a bhikkhu has emerged from the **attainment of the cessation of perception and feeling**, to what does his mind **incline**, to what does it **tend**, to what does it **lean**?”
“When a bhikkhu, Visākha, has emerged from the cessation of perception and feeling, his mind **inclines to seclusion**, **tends to seclusion**, and **leans to seclusion**.”
“Bhikkhunī, what is pleasant for **pleasant feeling**, what is painful for pleasant feeling? What is pleasant for **painful feeling**, what is painful for painful feeling? What is pleasant for **neither-painful-nor-pleasant feeling**, what is painful for neither-painful-nor-pleasant feeling?”
“Bhikkhunī, what **underlying tendency** underlies pleasant feeling, what **underlying tendency** underlies painful feeling, what **underlying tendency** underlies neither-painful-nor-pleasant feeling?”
“The **underlying tendency to lust**, Visākha, underlies pleasant feeling. The **underlying tendency to aversion** underlies painful feeling. The **underlying tendency to ignorance** underlies neither-painful-nor-pleasant feeling.”
“Bhikkhunī, does the **underlying tendency to lust** underlie all pleasant feelings? Does the **underlying tendency to aversion** underlie all painful feelings? Does the **underlying tendency to ignorance** underlie all neither-painful-nor-pleasant feelings?”
“No, Visākha, the **underlying tendency to lust** does not underlie all pleasant feelings. The **underlying tendency to aversion** does not underlie all painful feelings. The **underlying tendency to ignorance** does not underlie all neither-painful-nor-pleasant feelings.
“Bhikkhunī, what should be **abandoned** in relation to pleasant feeling, what should be **abandoned** in relation to painful feeling, what should be **abandoned** in relation to neither-painful-nor-pleasant feeling?”
“The **underlying tendency to lust**, Visākha, should be abandoned in relation to pleasant feeling. The **underlying tendency to aversion** should be abandoned in relation to painful feeling. The **underlying tendency to ignorance** should be abandoned in relation to neither-painful-nor-pleasant feeling.”
“Bhikkhunī, should the **underlying tendency to lust** be abandoned in relation to all pleasant feelings? Should the **underlying tendency to aversion** be abandoned in relation to all painful feelings? Should the **underlying tendency to ignorance** be abandoned in relation to all neither-painful-nor-pleasant feelings?”
“No, Visākha, the **underlying tendency to lust** should not be abandoned in relation to all pleasant feelings. The **underlying tendency to aversion** should not be abandoned in relation to all painful feelings. The **underlying tendency to ignorance** should not be abandoned in relation to all neither-painful-nor-pleasant feelings.
Here, Visākha, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the **first jhāna**, which is accompanied by thought and examination, with joy and pleasure born of seclusion.
Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti.
He **abandons lust** by this, and the underlying tendency to lust does not underlie it.
As he establishes longing for the unsurpassed liberations, vexation arises conditioned by that longing.
Paṭighaṁ tena pajahati, na tattha paṭighānusayo anuseti.
He **abandons aversion** by this, and the underlying tendency to aversion does not underlie it.
Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Here, Visākha, a bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the **fourth jhāna**, which is neither painful nor pleasant, and which is purified by equanimity and mindfulness.
Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti.
He **abandons ignorance** by this, and the underlying tendency to ignorance does not underlie it.”
“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?
“Bhikkhunī, what is the **counterpart** of pleasant feeling?”
Then the lay follower Visākha, having delighted and rejoiced in the Bhikkhunī Dhammadinnā’s words, rose from his seat, paid homage to Bhikkhunī Dhammadinnā, circumambulated her, and went to the Blessed One.
‘Indeed, what future danger concerning sensual pleasures do those good ascetics and brahmins foresee that they speak of the abandonment of sensual pleasures and enjoin the full understanding of sensual pleasures?
Having become engrossed in sensual pleasures, with the breakup of the body, after death, they are reborn in a state of deprivation, a bad destination, the lower realms, in hell.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.
There they experience painful, racking, sharp, piercing feelings.
Te evamāhaṁsu:
They speak thus:
‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti, ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.
‘Indeed, this is that future danger concerning sensual pleasures which those good ascetics and brahmins foresaw when they spoke of the abandonment of sensual pleasures and enjoined the full understanding of sensual pleasures. For it is on account of sensual pleasures, because of sensual pleasures, that we now experience these painful, racking, sharp, piercing feelings.’
Then, monks, the friends and colleagues, kinsmen and relatives of the deity dwelling in that sāl tree—park deities, forest deities, tree deities, deities dwelling in herbs, grasses, and large trees—would gather together and console that deity thus:
Perhaps a peacock will swallow that māluvā seed, or a deer will eat it, or a forest fire will burn it, or forest workers will carry it off, or termites will devour it, or perhaps it is not a viable seed.’
Atha kho taṁ, bhikkhave, māluvābījaṁ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṁ, na upacikā uṭṭhaheyyuṁ, bījañca panassa taṁ pāvussakena meghena abhippavuṭṭhaṁ sammadeva viruheyya.
Then, monks, that māluvā seed is neither swallowed by a peacock, nor eaten by a deer, nor burnt by a forest fire, nor carried off by forest workers, nor devoured by termites, and it is a viable seed, and being rained upon by a rain-cloud of the rainy season, it would sprout perfectly.
‘Indeed, what future danger from the māluvā seed did my friends and colleagues, kinsmen and relatives—park deities, forest deities, tree deities, deities dwelling in herbs, grasses, and large trees—foresee that they gathered together and consoled me thus:
“Do not be afraid, sir, do not be afraid! Perhaps a peacock will swallow that māluvā seed, or a deer will eat it, or a forest fire will burn it, or forest workers will carry it off, or termites will devour it, or perhaps it is not a viable seed”?
‘Indeed, this is that future danger from the māluvā seed which my friends and colleagues, kinsmen and relatives—park deities, forest deities, tree deities, deities dwelling in herbs, grasses, and large trees—foresaw when they gathered together and consoled me thus:
“Do not be afraid, sir, do not be afraid! Perhaps a peacock will swallow that māluvā seed, or a deer will eat it, or a forest fire will burn it, or forest workers will carry it off, or termites will devour it, or perhaps it is not a viable seed.”
‘Indeed, what future danger concerning sensual pleasures do those good ascetics and brahmins foresee that they speak of the abandonment of sensual pleasures and enjoin the full understanding of sensual pleasures?
Having become engrossed in sensual pleasures, with the breakup of the body, after death, they are reborn in a state of deprivation, a bad destination, the lower realms, in hell.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.
There they experience painful, racking, sharp, piercing feelings.
‘Indeed, this is that future danger concerning sensual pleasures which those good ascetics and brahmins foresaw when they spoke of the abandonment of sensual pleasures and enjoined the full understanding of sensual pleasures.
Ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.
For it is on account of sensual pleasures, because of sensual pleasures, that we now experience these painful, racking, sharp, piercing feelings.’
And what, monks, is the way of undertaking things that is painful at present and ripens in future pain?
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati.
Here, monks, someone is a naked ascetic, of loose habits, licking his hands clean; not one who comes when requested, not one who waits when requested; he does not accept what is brought, nor what is specially made, nor an invitation; he does not accept food from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a woman giving suck, nor from a woman in the midst of men, nor from where food is distributed by ticket, nor where a dog is waiting, nor where flies are swarming; he accepts no fish, no meat, no spirits, no liquor, and drinks no fermented gruel.
He is a one-house-dweller, a one-mouthful-eater; or a two-house-dweller, a two-mouthful-eater…and so on… or a seven-house-dweller, a seven-mouthful-eater.
He is one who eats herbs, or eats millet, or eats wild rice, or eats hide-parings, or eats moss, or eats rice bran, or eats rice scum, or eats sesame flour, or eats grass, or eats cowdung; he sustains himself on forest roots and fruits, feeding on fallen fruits.
He wears hempen cloths, or coarse mixed-fibre cloths, or shroud-cloths, or refuse-rag cloths, or tree-bark fibre cloths; he wears antelope-hide, or strips of antelope-hide, or kusa-grass garments, or bark-fibre garments, or wood-shaving garments; he wears human-hair blankets, or horse-tail-hair blankets, or owl-feather garments; he is one who plucks out hair and beard, committed to the practice of plucking out hair and beard; he is one who stands continuously, refusing seats; he is one who squats, committed to the squatting posture; he is one who lies on a bed of thorns, he makes his bed on thorns; he dwells committed to the practice of entering the water up to three times by evening.
Yet, though suffering pain and displeasure, though his face is covered with tears and he is weeping, he leads the perfectly complete and pure holy life.
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.
Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
With the stilling of thought and examination, by gaining internal confidence and unification of mind, he enters and dwells in the second jhāna, which is without thought and examination, with rapture and happiness born of concentration ...and so on... the third jhāna ...and so on... enters and dwells in the fourth jhāna.
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.
Yet for those beings, monks, who have such desires, such wishes, such intentions, undesirable, unloved, disagreeable things increase, and desirable, loved, agreeable things decline.
Tatra tumhe, bhikkhave, kaṁ hetuṁ paccethā”ti?
Now, monks, what reason do you see for this?”
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as our resort.
“Then, monks, listen and attend closely. I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, venerable sir,” those monks replied to the Blessed One.
Bhagavā etadavoca:
The Blessed One said this:
“Idha, bhikkhave, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti.
“Here, monks, an uninstructed ordinary person, who has not seen the noble ones, is unskilled in the noble Dhamma and undisciplined in the noble Dhamma; who has not seen true men, is unskilled in the Dhamma of true men and undisciplined in the Dhamma of true men, does not know what things should be cultivated and what things should not be cultivated, does not know what things should be associated with and what things should not be associated with.
So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati.
Not knowing what things should be cultivated and what things should not be cultivated, not knowing what things should be associated with and what things should not be associated with, he cultivates things that should not be cultivated and does not cultivate things that should be cultivated; he associates with things that should not be associated with and does not associate with things that should be associated with.
For him, cultivating things that should not be cultivated and not cultivating things that should be cultivated, associating with things that should not be associated with and not associating with things that should be associated with, undesirable, unloved, disagreeable things increase, and desirable, loved, agreeable things decline.
But, monks, an instructed noble-one's-disciple, who has seen the noble ones, is skilled in the noble Dhamma and well disciplined in the noble Dhamma; who has seen true men, is skilled in the Dhamma of true men and well disciplined in the Dhamma of true men, knows what things should be cultivated and what things should not be cultivated, knows what things should be associated with and what things should not be associated with.
So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati.
Knowing what things should be cultivated and what things should not be cultivated, knowing what things should be associated with and what things should not be associated with, he does not cultivate things that should not be cultivated but cultivates things that should be cultivated; he does not associate with things that should not be associated with but associates with things that should be associated with.
For him, not cultivating things that should not be cultivated but cultivating things that should be cultivated, not associating with things that should not be associated with but associating with things that should be associated with, undesirable, unloved, disagreeable things decline, and desirable, loved, agreeable things increase.
Taṁ kissa hetu?
Why is that?
Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.
So it is, monks, for one who understands.
Cattārimāni, bhikkhave, dhammasamādānāni.
Monks, there are these four ways of undertaking things.
Now, monks, as to this way of undertaking things that is painful at present and ripens in future pain: one who is ignorant, overcome by ignorance, does not understand it as it really is:
Now, monks, as to this way of undertaking things that is pleasant at present but ripens in future pain: one who is ignorant, overcome by ignorance, does not understand it as it really is:
Now, monks, as to this way of undertaking things that is painful at present but ripens in future happiness: one who is ignorant, overcome by ignorance, does not understand it as it really is:
Now, monks, as to this way of undertaking things that is pleasant at present and ripens in future happiness: one who is ignorant, overcome by ignorance, does not understand it as it really is:
Now, monks, as to this way of undertaking things that is painful at present and ripens in future pain: one who is wise, endowed with knowledge, understands it as it really is:
Now, monks, as to this way of undertaking things that is pleasant at present but ripens in future pain: one who is wise, endowed with knowledge, understands it as it really is:
Now, monks, as to this way of undertaking things that is painful at present but ripens in future happiness: one who is wise, endowed with knowledge, understands it as it really is:
Now, monks, as to this way of undertaking things that is pleasant at present and ripens in future happiness: one who is wise, endowed with knowledge, understands it as it really is:
Here, monks, someone, though accompanied by pain and displeasure, destroys life, and on account of destroying life he experiences pain and displeasure;
though accompanied by pain and displeasure, he takes what is not given, and on account of taking what is not given he experiences pain and displeasure;
though accompanied by pain and displeasure, he indulges in idle chatter, and on account of indulging in idle chatter he experiences pain and displeasure;
Here, monks, someone, though accompanied by pain and displeasure, abstains from destroying life, and on account of abstaining from destroying life he experiences pain and displeasure;
though accompanied by pain and displeasure, he abstains from taking what is not given, and on account of abstaining from taking what is not given he experiences pain and displeasure;
though accompanied by pain and displeasure, he abstains from sexual misconduct, and on account of abstaining from sexual misconduct he experiences pain and displeasure;
though accompanied by pain and displeasure, he abstains from speaking falsehood, and on account of abstaining from speaking falsehood he experiences pain and displeasure;
though accompanied by pain and displeasure, he abstains from slanderous speech, and on account of abstaining from slanderous speech he experiences pain and displeasure;
though accompanied by pain and displeasure, he abstains from harsh speech, and on account of abstaining from harsh speech he experiences pain and displeasure;
though accompanied by pain and displeasure, he abstains from idle chatter, and on account of abstaining from idle chatter he experiences pain and displeasure;
Here, monks, someone, though accompanied by pleasure and joy, abstains from destroying life, and on account of abstaining from destroying life he experiences pleasure and joy;
though accompanied by pleasure and joy, he abstains from taking what is not given, and on account of abstaining from taking what is not given he experiences pleasure and joy;
though accompanied by pleasure and joy, he abstains from sexual misconduct, and on account of abstaining from sexual misconduct he experiences pleasure and joy;
though accompanied by pleasure and joy, he abstains from speaking falsehood, and on account of abstaining from speaking falsehood he experiences pleasure and joy;
though accompanied by pleasure and joy, he abstains from slanderous speech, and on account of abstaining from slanderous speech he experiences pleasure and joy;
Similar to this, monks, I say, is that way of undertaking things that is pleasant at present and ripens in future happiness.
Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca;
Just as, monks, in the last month of the rainy season, in the autumn season, when the sky is clear and cloudless, the sun, ascending in the sky, dispelling all darkness in the atmosphere, shines, burns, and radiates;
evameva kho, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti.
so too, monks, this way of undertaking things that is pleasant at present and ripens in future happiness, dispelling other diverse tenets of ascetics and brahmins, shines, burns, and radiates.”
Idamavoca bhagavā.
The Blessed One said this.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the monks delighted in the Blessed One’s words.
Mahādhammasamādānasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
Mahādhammasamādānasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
end of section [46 - Mahādhammasamādānasutta]❧
47 – Vīmaṁsakasutta
mn47
mn47
Majjhima Nikāya 47
Majjhima Nikāya 47
Vīmaṁsakasutta
Vīmaṁsakasutta
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the monks:
“bhikkhavo”ti.
“Monks.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those monks replied to the Blessed One.
“Monks, an inquiring monk, not knowing the course of another’s mind, should make an investigation of the Tathāgata to find out: ‘Is he a Perfectly Enlightened One or not?’”
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā;
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as our resort;
“An inquiring monk, not knowing the course of another’s mind, should investigate the Tathāgata in respect of two kinds of states, states cognizable by eye and ear:
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Are there any defiled states cognizable by eye and ear found in the Tathāgata or not?’
Tamenaṁ samannesamāno evaṁ jānāti:
Investigating him, he comes to know thus:
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.
‘There are no defiled states cognizable by eye and ear found in the Tathāgata.’
Yato naṁ samannesamāno evaṁ jānāti:
When, investigating him, he comes to know:
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati:
‘There are no defiled states cognizable by eye and ear found in the Tathāgata,’ he then investigates him further:
‘ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Are there any mixed states cognizable by eye and ear found in the Tathāgata or not?’
Tamenaṁ samannesamāno evaṁ jānāti:
Investigating him, he comes to know thus:
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.
‘There are no mixed states cognizable by eye and ear found in the Tathāgata.’
Yato naṁ samannesamāno evaṁ jānāti:
When, investigating him, he comes to know:
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati:
‘There are no mixed states cognizable by eye and ear found in the Tathāgata,’ he then investigates him further:
‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Are there any pure states cognizable by eye and ear found in the Tathāgata or not?’
Tamenaṁ samannesamāno evaṁ jānāti:
Investigating him, he comes to know thus:
‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti.
‘There are pure states cognizable by eye and ear found in the Tathāgata.’
Yato naṁ samannesamāno evaṁ jānāti:
When, investigating him, he comes to know:
‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti, tato naṁ uttariṁ samannesati:
‘There are pure states cognizable by eye and ear found in the Tathāgata,’ he then investigates him further:
‘This venerable one has attained this wholesome state for a long time; this venerable one has not attained it only for a short while,’ he then investigates him further:
‘But what are the venerable one’s grounds, what are the reasons, that the venerable one speaks thus—
vītarāgattā kāme na sevati khayā rāgassā’ti.
“This venerable one has desisted through fearlessness, not desisted through fear; being free from lust, he does not indulge in sensual pleasures due to the destruction of lust”?’
Answering correctly, monks, that monk should answer thus:
‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu sandissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṁ tena avajānāti.
‘For whether this venerable one is dwelling in the Sangha or dwelling alone, those there who are well-behaved and those who are ill-behaved, those there who instruct a group, those here who are attached to material things, and those here who are unsoiled by material things—this venerable one does not despise them on that account.
Indeed, I have heard this face to face from the Blessed One, I have received it face to face: “I have desisted through fearlessness, I have not desisted through fear; being free from lust, I do not indulge in sensual pleasures due to the destruction of lust.”’
As, monks, the Teacher teaches the monk the Dhamma, progressively more excellent, progressively more refined, with its dark and bright counterparts, so, having gained direct knowledge of a certain state among those states, he arrives at a conclusion, and gains confidence in the Teacher:
‘But what are the venerable one’s grounds, what are the reasons, that the venerable one speaks thus— “The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practicing the good way”?’
As, friends, the Blessed One taught me the Dhamma, progressively more excellent, progressively more refined, with its dark and bright counterparts, so, having gained direct knowledge of a certain state among those states, I arrived at a conclusion, and gained confidence in the Teacher: “The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practicing the good way.”’
For whomever, monks, faith in the Tathāgata is settled, rooted, and established through these grounds, these phrases, these expressions, this is called, monks, faith grounded in reasons, rooted in vision;
Now at that time the monks at Kosambī were living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers.
Te na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upenti.
They neither convinced each other nor came to a conviction; they neither reconciled with each other nor came to a reconciliation.
having approached and paid homage to the Blessed One, he sat down at one side.
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Seated at one side, that monk said to the Blessed One:
“idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṁ saññāpenti, na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upentī”ti.
“Venerable sir, here at Kosambī the monks are living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers; they neither convince each other nor come to a conviction, neither reconcile with each other nor come to a reconciliation.”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
Then the Blessed One addressed a certain monk:
“ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi:
“Come, monk, in my name address those monks thus:
‘satthā vo āyasmante āmantetī’”ti.
‘The Teacher calls the venerables.’”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami;
“Yes, venerable sir,” that monk replied to the Blessed One, and he approached those monks;
upasaṅkamitvā te bhikkhū etadavoca:
having approached, he said to those monks:
“satthā āyasmante āmantetī”ti.
“The Teacher calls the venerables.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu;
“Yes, friend,” those monks replied to that monk, and they approached the Blessed One;
having approached and paid homage to the Blessed One, they sat down at one side.
Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
When those monks were seated at one side, the Blessed One said to them:
“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti?
“Is it true, monks, as has been reported, that you are living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers; that you neither convince each other nor come to a conviction, neither reconcile with each other nor come to a reconciliation?”
“What do you think, monks? When you are living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers, at that time is loving bodily action maintained by you towards your companions in the holy life, both openly and in private, is loving verbal action …and so on… is loving mental action maintained by you towards your companions in the holy life, both openly and in private?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṁ vacīkammaṁ …pe… na mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
“So it seems, monks, that when you are living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers, at that time loving bodily action is not maintained by you towards your companions in the holy life, both openly and in private, nor is loving verbal action …and so on… nor is loving mental action maintained by you towards your companions in the holy life, both openly and in private.
Atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upetha?
Then what indeed, you foolish men, knowing what, seeing what, do you live having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers, so that you neither convince each other nor come to a conviction, neither reconcile with each other nor come to a reconciliation?
This quality too is to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification.
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
Furthermore, monks, as to whatever gains are righteous, obtained righteously, even if it is only the contents of his alms bowl, a monk uses such gains without making a private store, sharing them in common with his virtuous companions in the holy life.
Furthermore, monks, as to those virtues that are unbroken, flawless, unspotted, untarnished, liberating, praised by the wise, ungrasped, conducive to concentration—with respect to such virtues he dwells in communion of virtue with his companions in the holy life, both openly and in private.
Furthermore, monks, as to that view that is noble, leading out, leading the one who practices it to the complete destruction of suffering—with respect to such a view he dwells in communion of view with his companions in the holy life, both openly and in private.
This quality too is to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification.
Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
These, monks, are the six qualities to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification.
Of these six qualities to be remembered, monks, this is the chief, this is what holds them together, this is what binds them together—namely, that view that is noble, leading out, leading the one who practices it to the complete destruction of suffering.
so too, monks, of these six qualities to be remembered, this is the chief, this is what holds them together, this is what binds them together—namely, that view that is noble, leading out, leading the one who practices it to the complete destruction of suffering.
If, monks, a monk lives having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers, his mind is obsessed.
So evaṁ pajānāti:
He understands thus:
‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ.
‘There is no obsession unabandoned in myself, owing to which, with mind obsessed, I might not know or see things as they really are.
Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti.
My mind is well directed for awakening to the truths.’
even if he commits such an offense for which a means of rehabilitation is prescribed, he at once confesses it, reveals it, and discloses it to the Teacher or to wise companions in the holy life;
even if he commits such an offense for which a means of rehabilitation is prescribed, he at once confesses it, reveals it, and discloses it to the Teacher or to wise companions in the holy life;
though he may be eagerly engaged in the various duties for his companions in the holy life, yet he has a keen desire for the training in higher virtue, the training in higher mind, and the training in higher wisdom.
though he may be eagerly engaged in the various duties for his companions in the holy life, yet he has a keen desire for the training in higher virtue, the training in higher mind, and the training in higher wisdom.
This, monks, is the strength of a person accomplished in view: when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he heeds it, gives it attention, engages it with all his mind, and listens to the Dhamma with eager ears.
This, monks, is the strength of a person accomplished in view: when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he gains inspiration in the meaning, he gains inspiration in the Dhamma, he gains gladness connected with the Dhamma.
Monks, for a noble-one's-disciple thus endowed with seven factors, the characteristic quality for the realization of the fruit of stream-entry is thoroughly established.
At that time, monks, Baka the Brahmā had conceived such an evil wrong view:
‘idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti.
‘This is permanent, this is stable, this is eternal, this is complete, this is not subject to passing away; for this is not born, does not age, does not die, does not pass away, is not reborn; and there is no other, higher escape from this.’
It is long, good sir, since you found an opportunity to come here.
Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati.
For this, good sir, is permanent, this is stable, this is eternal, this is complete, this is not subject to passing away; for this is not born, does not age, does not die, does not pass away, is not reborn.
In that he will say of what is impermanent that it is permanent, of what is unstable that it is stable, of what is uneternal that it is eternal, of what is incomplete that it is complete, of what is subject to passing away that it is not subject to passing away;
yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati:
and where one is born, ages, dies, passes away, and is reborn, he will say of that:
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti;
“for this is not born, does not age, does not die, does not pass away, is not reborn”;
‘Monk, monk, do not attack him, do not attack him! For this, monk, is Brahmā, the Great Brahmā, the Amover, the Unsurpassed, the All-Seeing, the All-Powerful, the Lord, the Maker, the Creator, the Chief, the Ordainer, the Sovereign, the Father of all that have been and are to be.
There were, monk, formerly in the world ascetics and brahmins who reviled earth and were disgusted with earth, who reviled water and were disgusted with water, who reviled fire and were disgusted with fire, who reviled air and were disgusted with air, who reviled beings and were disgusted with beings, who reviled gods and were disgusted with gods, who reviled Pajāpati and were disgusted with Pajāpati, who reviled Brahmā and were disgusted with Brahmā—they, with the breakup of the body, at the cutting off of life, were established in an inferior body.
But those, monk, formerly in the world, ascetics and brahmins who praised earth and delighted in earth, who praised water and delighted in water, who praised fire and delighted in fire, who praised air and delighted in air, who praised beings and delighted in beings, who praised gods and delighted in gods, who praised Pajāpati and delighted in Pajāpati, who praised Brahmā and delighted in Brahmā—they, with the breakup of the body, at the cutting off of life, were established in a superior body.
If, monk, you transgress Brahmā’s word, it will be like a man warding off approaching good fortune with a stick, or it will be, monk, like a man falling into a chasm of hell who loses his hold on the earth with his hands and feet—such will be your fate, monk.
When this was said, monks, I said to Māra the Evil One:
‘jānāmi kho tāhaṁ, pāpima;
‘I know you, Evil One.
mā tvaṁ maññittho:
Do not think:
“na maṁ jānātī”ti.
“He does not know me.”
Māro tvamasi, pāpima.
You are Māra, Evil One.
Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā.
Both this Brahmā, Evil One, and this Brahma-assembly, and these attendants of Brahmā, all have fallen into your hands, all have fallen under your power.
Tuyhañhi, pāpima, evaṁ hoti:
For you, Evil One, think:
“esopi me assa hatthagato, esopi me assa vasaṅgato”ti.
“May this one too fall into my hands, may this one too fall under my power.”
But I, Evil One, have not fallen into your hands, I have not fallen under your power.’
Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca:
When this was said, monks, Baka the Brahmā said to me:
‘ahañhi, mārisa, niccaṁyeva samānaṁ “niccan”ti vadāmi, dhuvaṁyeva samānaṁ “dhuvan”ti vadāmi, sassataṁyeva samānaṁ “sassatan”ti vadāmi, kevalaṁyeva samānaṁ “kevalan”ti vadāmi, acavanadhammaṁyeva samānaṁ “acavanadhamman”ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṁ vadāmi:
‘But I, good sir, say of what is permanent that it is “permanent,” of what is stable that it is “stable,” of what is eternal that it is “eternal,” of what is complete that it is “complete,” of what is not subject to passing away that it is “not subject to passing away,” and where one is not born, does not age, does not die, does not pass away, and is not reborn, of that I say:
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti.
“for this is not born, does not age, does not die, does not pass away, is not reborn.”
They would know thus: if there is another, higher escape, they would know, “There is another, higher escape,” or if there is no other, higher escape, they would know, “There is no other, higher escape.”
If to water … to fire … to air … to beings … to gods … to Pajāpati … to Brahmā you will cling, you will be my attendant, dwelling on my ground, to be done with as I wish, an outcast.”’
‘Ahampi kho evaṁ, brahme, jānāmi:
‘I too know this, Brahmā:
“sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.
“If I cling to earth, I will be your attendant, dwelling on your ground, to be done with as you wish, an outcast.
Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi:
If to water … to fire … to air … to beings … to gods … to Pajāpati … to Brahmā I cling, I will be your attendant, dwelling on your ground, to be done with as you wish, an outcast.” Yet, Brahmā, I know your sphere and I know your splendor:
There is, Brahmā, a body called the Ābhassara (Radiant) gods, from which you passed away and were reborn here.
Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi;
Because of your long stay here, your memory of that has been lost, so you do not know it, do not see it;
tamahaṁ jānāmi passāmi.
but I know it, I see it.
Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?
Thus too, Brahmā, I am not your equal in direct knowledge, so how could I be inferior?
Atha kho ahameva tayā bhiyyo.
Indeed, I am superior to you.
Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi;
There is, Brahmā, a body called the Subhakiṇha (Lustrous Black) gods, a body called the Vehapphala (Great Fruit) gods, a body called the Abhibhū (Overlord) gods, which you do not know, do not see;
tamahaṁ jānāmi passāmi.
but I know them, I see them.
Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?
Thus too, Brahmā, I am not your equal in direct knowledge, so how could I be inferior?
Having directly known earth as earth, Brahmā, and having directly known that which is unexperienced through earthness in earth, I was not earth, I was not in earth, I was not of earth, I did not claim ‘Earth is mine,’ I did not affirm earth.
Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?
Thus too, Brahmā, I am not your equal in direct knowledge, so how could I be inferior?
Having directly known water as water, Brahmā …and so on… having directly known fire as fire, Brahmā …and so on… having directly known air as air, Brahmā …and so on… having directly known beings as beings, Brahmā …and so on… having directly known gods as gods, Brahmā …and so on… having directly known Pajāpati as Pajāpati, Brahmā …and so on… having directly known Brahmā as Brahmā, Brahmā …and so on… having directly known the Ābhassara gods as Ābhassara gods, Brahmā …and so on… having directly known the Subhakiṇha gods as Subhakiṇha gods, Brahmā …and so on… having directly known the Vehapphala gods as Vehapphala gods, Brahmā …and so on… having directly known the Abhibhū gods as Abhibhū gods, Brahmā …and so on… having directly known the All as All, Brahmā, and having directly known that which is unexperienced through allness in the All, I was not the All, I was not in the All, I was not of the All, I did not claim ‘The All is mine,’ I did not affirm the All.
Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?
Thus too, Brahmā, I am not your equal in direct knowledge, so how could I be inferior?
‘Good sir, if you have directly known that which is unexperienced through allness in the All, may it not be that your claim is empty, may it not be that it is void!’
That is unexperienced through the earthness of earth, unexperienced through the waterness of water, unexperienced through the fireness of fire, unexperienced through the airness of air, unexperienced through the beingness of beings, unexperienced through the godness of gods, unexperienced through Pajāpati-ness of Pajāpati, unexperienced through the Brahmā-ness of Brahmās, unexperienced through the Ābhassara-ness of Ābhassaras, unexperienced through the Subhakiṇha-ness of Subhakiṇhas, unexperienced through the Vehapphala-ness of Vehapphalas, unexperienced through the Abhibhū-ness of Abhibhū, unexperienced through the allness of the All.
Handa carahi te, mārisa, passa antaradhāyāmī’ti.
‘Well now, good sir, watch me disappear!’
‘Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti.
‘Well now, Brahmā, you disappear from me, if you can!’
Atha kho, bhikkhave, bako brahmā:
Then, monks, Baka the Brahmā, saying:
‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṁ.
‘I will disappear from the ascetic Gotama, I will disappear from the ascetic Gotama,’ was nevertheless unable to disappear from me.
Then I, monks, performed such a feat of psychic power that
‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṁ dakkhantī’ti.
Brahmā, the Brahma-assembly, and the attendants of Brahmā would hear my voice, but they would not see me.
Antarahito imaṁ gāthaṁ abhāsiṁ:
And having disappeared, I uttered this verse:
‘Bhavevāhaṁ bhayaṁ disvā,
‘Seeing danger in existence itself,
bhavañca vibhavesinaṁ;
And in seeking to escape from existence;
Bhavaṁ nābhivadiṁ kiñci,
I did not affirm any existence,
nandiñca na upādiyin’ti.
Nor did I cling to any delight.’
Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ:
Then, monks, Brahmā, the Brahma-assembly, and the attendants of Brahmā were struck with wonder and amazement:
‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘Wonderful, sirs! Marvelous, sirs!
Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṁ mahiddhiko evaṁ mahānubhāvo yathāyaṁ samaṇo gotamo sakyaputto sakyakulā pabbajito.
The great psychic power, the great might of the ascetic Gotama! Never before have we seen or heard of any other ascetic or brahmin so powerful, so mighty as this ascetic Gotama, a Sakyan son gone forth from a Sakyan family.
For a generation that delights in existence, sirs, that is fond of existence, that rejoices in existence, he has uprooted existence from its very root!’
They led disciples, led forth renunciants; taught the Dhamma to disciples, taught it to renunciants; became attached to disciples, became attached to renunciants. They, having led disciples, led forth renunciants, having taught the Dhamma to disciples, taught it to renunciants, with minds attached to disciples, attached to renunciants, with the breakup of the body, at the cutting off of life, were established in an inferior body.
But there were, monk, formerly in the world ascetics and brahmins who claimed to be arahants, fully enlightened ones.
Te na sāvake upanesuṁ na pabbajite, na sāvakānaṁ dhammaṁ desesuṁ na pabbajitānaṁ, na sāvakesu gedhimakaṁsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṁ dhammaṁ desetvā na pabbajitānaṁ, na sāvakesu gedhitacittā na pabbajitesu, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.
They did not lead disciples, did not lead forth renunciants; did not teach the Dhamma to disciples, did not teach it to renunciants; did not become attached to disciples, did not become attached to renunciants. They, not having led disciples, not led forth renunciants, not having taught the Dhamma to disciples, not taught it to renunciants, with minds not attached to disciples, not attached to renunciants, with the breakup of the body, at the cutting off of life, were established in a superior body.
Therefore, monk, I say to you—come now, good sir, dwell with few concerns, devoted to a pleasant abiding in the here and now; what is unproclaimed is good, good sir, do not instruct others.’
Whether the Tathāgata teaches the Dhamma to disciples, Evil One, he is just so; and whether the Tathāgata does not teach the Dhamma to disciples, Evil One, he is just so.
For the Tathāgata, Evil One, those taints that are defiling, productive of rebirth, accompanied by trouble, ripening in suffering, conductive to future birth, aging, and death—they are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising.
even so, Evil One, for the Tathāgata, those taints that are defiling, productive of rebirth, accompanied by trouble, ripening in suffering, conductive to future birth, aging, and death—they are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising.’
Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti.
Thus, because Māra was not addressed and because of Brahmā's invitation, this exposition is designated ‘The Brahma Invitation.’”
Thus have I heard. On one occasion the Venerable Mahā Moggallāna was dwelling among the Bhaggas at Susumāragira, in the Bhesakaḷā Grove, the Deer Park.
Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati.
Now at that time the Venerable Mahā Moggallāna was walking in the open air.
The Venerable Sañjīva, Evil One, whether gone to the forest, or to the root of a tree, or to an empty dwelling, would attain the cessation of perception and feeling without difficulty.
Cowherds, shepherds, farmers, and travellers, Evil One, saw the Venerable Sañjīva sitting at the root of a certain tree, having attained the cessation of perception and feeling.
Then those cowherds, shepherds, farmers, and travellers, Evil One, having collected grass, wood, and cowdung, piled it up on the Venerable Sañjīva’s body, set fire to it, and departed.
Then, Evil One, the Venerable Sañjīva, at the end of that night, emerged from that attainment, shook out his robes, and in the morning, having dressed and taken his bowl and outer robe, entered the village for alms.
‘These shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, they meditate, they over-meditate, they out-meditate, they mis-meditate.
even so these shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, meditate, over-meditate, out-meditate, mis-meditate.
even so these shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, meditate, over-meditate, out-meditate, mis-meditate.
even so these shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, meditate, over-meditate, out-meditate, mis-meditate.
even so these shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, meditate, over-meditate, out-meditate, mis-meditate.’
Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Those people, Evil One, who died at that time, for the most part, with the breakup of the body, after death, were reborn in a state of deprivation, a bad destination, the lower realms, in hell.
‘Monks, brahmin householders have been possessed by Dūsī Māra: “Come, revile, abuse, vex, and harass these virtuous monks of good character. Perhaps, when they are reviled, abused, vexed, and harassed by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.”
Thus above, below, around, and everywhere, and to all as to yourselves, dwell pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will.
Dwell pervading one quarter with a mind imbued with compassion …and so on… Dwell pervading one quarter with a mind imbued with altruistic joy …and so on… Dwell pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth.
Thus above, below, around, and everywhere, and to all as to yourselves, dwell pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will.’
Then those monks, Evil One, being thus advised, thus instructed by the Blessed One Kakusandha, Arahant, Fully Enlightened One, whether gone to the forest, or to the root of a tree, or to an empty dwelling, dwelt pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth.
Thus above, below, around, and everywhere, and to all as to themselves, they dwelt pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will.
They dwelt pervading one quarter with a mind imbued with compassion …and so on… They dwelt pervading one quarter with a mind imbued with altruistic joy …and so on… They dwelt pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth.
Thus above, below, around, and everywhere, and to all as to themselves, they dwelt pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will.
“Come, honor, respect, esteem, and worship these virtuous monks of good character. Perhaps, when they are honored, respected, esteemed, and worshipped by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.”’
‘Come, honor, respect, esteem, and worship these virtuous monks of good character. Perhaps, when they are honored, respected, esteemed, and worshipped by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.’
Then those brahmin householders, Evil One, possessed by Dūsī Māra, honored, respected, esteemed, and worshipped the virtuous monks of good character.
Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Those people, Evil One, who died at that time, for the most part, with the breakup of the body, after death, were reborn in a good destination, in a heavenly world.
“Come, honor, respect, esteem, and worship these virtuous monks of good character. Perhaps, when they are honored, respected, esteemed, and worshipped by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.”
Come, monks, dwell contemplating foulness in the body, with perception of repulsiveness in food, with perception of non-delight in the entire world, contemplating impermanence in all conditioned formations.’
Then those monks, Evil One, being thus advised, thus instructed by the Blessed One Kakusandha, Arahant, Fully Enlightened One, whether gone to the forest, or to the root of a tree, or to an empty dwelling, dwelt contemplating foulness in the body, with perception of repulsiveness in food, with perception of non-delight in the entire world, contemplating impermanence in all conditioned formations.
Then, Evil One, the Blessed One Kakusandha, Arahant, Fully Enlightened One, in the morning, having dressed and taken his bowl and outer robe, with the Venerable Vidhura as his attendant monk, entered the village for alms.
Then, Evil One, the Venerable Vidhura, with his head split and blood flowing, followed closely behind the Blessed One Kakusandha, Arahant, Fully Enlightened One.
Thus have I heard. On one occasion the Blessed One was dwelling at Campā, on the bank of the Gaggarā lotus pond, together with a large Saṅgha of monks.
Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṁsu;
Then Pessa the elephant trainer's son and Kandaraka the wanderer approached the Blessed One.
Those, good Gotama, who in the past were Arahants, Fully Enlightened Ones, those Blessed Ones too guided the Saṅgha of monks to the right path to this same supreme extent—just as the Saṅgha of monks is now guided to the right path by the good Gotama.
And those, good Gotama, who in the future will be Arahants, Fully Enlightened Ones, those Blessed Ones too will guide the Saṅgha of monks to the right path to this same supreme extent—just as the Saṅgha of monks is now guided to the right path by the good Gotama.”
Those, Kandaraka, who in the past were Arahants, Fully Enlightened Ones, those Blessed Ones too guided the Saṅgha of monks to the right path to this same supreme extent—just as the Saṅgha of monks is now guided to the right path by me.
And those, Kandaraka, who in the future will be Arahants, Fully Enlightened Ones, those Blessed Ones too will guide the Saṅgha of monks to the right path to this same supreme extent—just as the Saṅgha of monks is now guided to the right path by me.
There are, Kandaraka, in this Saṅgha of monks, monks who are Arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, whose fetters of existence are destroyed, and who are liberated by right final knowledge.
Here, Kandaraka, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world;
he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world;
he dwells contemplating dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.”
How well proclaimed, venerable sir, are these four establishments of mindfulness by the Blessed One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the true way, for the realization of Nibbāna!
We too, venerable sir, lay followers clothed in white, from time to time dwell with minds well established in these four establishments of mindfulness.
Here, venerable sir, we dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world;
we dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world;
But our slaves, venerable sir, or messengers, or workers, behave one way with their body, another way with their speech, and their minds are yet another way.
Acchariyaṁ, bhante, abbhutaṁ, bhante.
It is wonderful, venerable sir, it is marvelous, venerable sir!
Here, Pessa, a certain person torments others and is devoted to the practice of tormenting others;
idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto;
Here, Pessa, a certain person torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others;
idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
Here, Pessa, a certain person neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others.
He, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine.
Imesaṁ, pessa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?
Of these four persons, Pessa, which one pleases your mind?”
“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṁ me puggalo cittaṁ nārādheti.
“Venerable sir, the person who torments oneself and is devoted to the practice of self-torment—this person does not please my mind.
Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti.
The person, venerable sir, who torments others and is devoted to the practice of tormenting others—this person too does not please my mind.
Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti.
The person, venerable sir, who torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others—this person too does not please my mind.
Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati—ayameva me puggalo cittaṁ ārādhetī”ti.
But the person, venerable sir, who neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others, and who, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine—this very person pleases my mind.”
“Kasmā pana te, pessa, ime tayo puggalā cittaṁ nārādhentī”ti?
“And why, Pessa, do these three persons not please your mind?”
“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—iminā me ayaṁ puggalo cittaṁ nārādheti.
“Venerable sir, the person who torments oneself and is devoted to the practice of self-torment, torments and mortifies oneself who desires happiness and is averse to suffering—for this reason this person does not please my mind.
Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—iminā me ayaṁ puggalo cittaṁ nārādheti.
The person, venerable sir, who torments others and is devoted to the practice of tormenting others, torments and mortifies others who desire happiness and are averse to suffering—for this reason this person does not please my mind.
Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—iminā me ayaṁ puggalo cittaṁ nārādheti.
The person, venerable sir, who torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others, torments and mortifies both oneself and others who desire happiness and are averse to suffering—for this reason this person does not please my mind.
Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati;
But the person, venerable sir, who neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others, and who, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine;
so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti—iminā me ayaṁ puggalo cittaṁ ārādheti.
he neither torments nor mortifies himself nor others who desire happiness and are averse to suffering—for this reason this person pleases my mind.
Then Pessa the elephant trainer's son, having delighted and rejoiced in the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side towards him, and departed.
If, monks, Pessa the elephant trainer's son had sat for a moment longer while I analyzed these four persons in detail, he would have been connected with great benefit.
Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṁyutto”ti.
Nevertheless, monks, even to this extent Pessa the elephant trainer's son is connected with great benefit.”
Here, monks, a certain person is a naked ascetic, of loose habits, licking his hands clean; not one who comes when requested, not one who waits when requested;
nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati;
he does not accept what is brought, nor what is specially made, nor an invitation;
so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī;
he does not accept food from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a woman giving suck, nor from a woman in the midst of men, nor from where food is distributed by ticket, nor where a dog is waiting, nor where flies are swarming;
na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati.
he accepts no fish, no meat, no spirits, no liquor, and drinks no fermented gruel.
He is a one-house-dweller, a one-mouthful-eater; or a two-house-dweller, a two-mouthful-eater …and so on… or a seven-house-dweller, a seven-mouthful-eater;
he takes food once a day, or once every two days …and so on… or once every seven days—thus he dwells committed to the practice of eating by turns up to a fortnight.
He is one who eats herbs, or eats millet, or eats wild rice, or eats hide-parings, or eats moss, or eats rice bran, or eats rice scum, or eats sesame flour, or eats grass, or eats cowdung;
vanamūlaphalāhāro yāpeti pavattaphalabhojī.
he sustains himself on forest roots and fruits, feeding on fallen fruits.
He wears hempen cloths, or coarse mixed-fibre cloths, or shroud-cloths, or refuse-rag cloths, or tree-bark fibre cloths; he wears antelope-hide, or strips of antelope-hide, or kusa-grass garments, or bark-fibre garments, or wood-shaving garments; he wears human-hair blankets, or horse-tail-hair blankets, or owl-feather garments;
he is one who plucks out hair and beard, committed to the practice of plucking out hair and beard; he is one who stands continuously, refusing seats; he is one who squats, committed to the squatting posture; he is one who lies on a bed of thorns, he makes his bed on thorns;
he dwells committed to the practice of entering the water up to three times by evening—thus in such various ways he dwells committed to the practice of mortifying and tormenting the body.
Here, monks, a certain person is a sheep butcher, a pig butcher, a fowler, a deer stalker, a hunter, a fisherman, a thief, an executioner, a cattle butcher, a jailer, or any others who follow cruel trades.
This, monks, is called the person who torments others and is devoted to the practice of tormenting others.
Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?
And which, monks, is the person who torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others?
Having had a new assembly hall built to the east of the city, having shaved off his hair and beard, having put on a rough antelope hide, having smeared his body with ghee and oil, and scratching his back with a deer's horn, he enters the new assembly hall with his chief queen and the brahmin chaplain.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.
There he makes his bed on the bare ground strewn with green grass.
Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti.
The king lives on the milk from one teat of a cow with a calf of similar appearance, the chief queen on the milk from the second teat, the brahmin chaplain on the milk from the third teat, with the milk from the fourth teat they make offering to the fire, and the calf lives on what remains.
‘Let so many bulls be slain for the sacrifice, let so many bullocks be slain for the sacrifice, let so many heifers be slain for the sacrifice, let so many goats be slain for the sacrifice, let so many rams be slain for the sacrifice, let so many horses be slain for the sacrifice, let so many trees be cut down for the sacrificial posts, let so much kusa grass be cut for the sacrificial strew.’
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.
And those who are his slaves, messengers, or workers—they too, threatened by the rod, threatened by fear, with tearful faces, weeping, perform the preparations.
Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
This, monks, is called the person who torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others.
Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?
And which, monks, is the person who neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others, and who, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine?
Here, monks, a Tathāgata arises in the world, an Arahant, a Fully Enlightened One, perfected in knowledge and conduct, sublime, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, an Enlightened One, a Blessed One.
He makes known this world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its rulers and people, having realized it himself through direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he proclaims the holy life that is perfectly complete and pure.
At a later time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on saffron robes, and goes forth from the home life into homelessness.
Having thus gone forth, and possessing the monks’ training and way of life, abandoning the destruction of life, he abstains from the destruction of life; with rod and weapon laid aside, he is conscientious, merciful, and dwells compassionate for the welfare of all living beings.
Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells with a self that has become pure by not stealing.
Abandoning slanderous speech, he abstains from slanderous speech; he does not repeat elsewhere what he has heard here in order to divide these people, nor does he repeat here what he has heard elsewhere in order to divide those people—thus he is a reconciler of those who are divided and a promoter of those who are united, he delights in concord, rejoices in concord, delights in concord, and speaks words that promote concord.
Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, courteous, agreeable to many people, pleasing to many people.
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with benefit.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā;
He abstains from damaging seed and plant life. He eats only one meal a day, abstaining at night, refraining from eating at the wrong time.
naccagītavāditavisūkadassanā paṭivirato hoti;
He abstains from dancing, singing, music, and watching shows.
Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, guards the eye faculty, and undertakes restraint of the eye faculty.
Having heard a sound with the ear …and so on… Having smelled an odor with the nose …and so on… Having tasted a taste with the tongue …and so on… Having felt a tangible object with the body …and so on… Having cognized a mental object with the mind, he does not grasp at its signs or its features.
Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, guards the mind faculty, and undertakes restraint of the mind faculty.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
Endowed with this noble restraint of the faculties, he experiences unsullied happiness internally.
He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking away; he acts with clear comprehension when flexing and extending his limbs; he acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when urinating and defecating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
Endowed with this noble aggregate of virtue, and this noble contentment, and this noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
After his meal, returning from his almsround, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
Abandoning sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending; he purifies his mind from sloth and torpor.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion;
With the stilling of thought and examination, by gaining internal confidence and unification of mind, he enters and dwells in the second jhāna, which is without thought and examination, with rapture and happiness born of concentration;
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti:
With the fading away of rapture, he dwells in equanimity, and mindful and clearly comprehending, he experiences happiness with the body; he enters upon and dwells in the third jhāna, on account of which the noble ones declare:
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters upon and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of recollecting past lives.
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion:
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ;
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifespan; passing away from there, I was reborn elsewhere;
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifespan; passing away from there, I was reborn here.’
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma:
‘These good beings, who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower realms, in hell.
But these good beings, who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’
Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the taints.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti.
He understands as it really is: ‘This is suffering.’
‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti.
He understands as it really is: ‘This is the origin of suffering.’
‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti.
He understands as it really is: ‘This is the cessation of suffering.’
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.
This, monks, is called the person who neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others.
He, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine.”
Idamavoca bhagavā.
The Blessed One said this.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the monks delighted in the Blessed One’s words.
Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ.
Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ.
end of section [51 - Kandarakasutta]❧
52 – Aṭṭhakanāgarasutta
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Majjhima Nikāya 52
Majjhima Nikāya 52
Aṭṭhakanāgarasutta
Aṭṭhakanāgarasutta
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake.
Thus have I heard. On one occasion the Venerable Ānanda was dwelling at Vesālī in the village of Beluva.
Then Dasama the householder of Aṭṭhaka, having concluded his business in Pāṭaliputta, went to Vesālī, to the village of Beluva, to the Venerable Ānanda;
“Is there, Venerable Ānanda, a single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage?”
“There is, householder, a single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage.”
“And what, Venerable Ānanda, is that single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage?”
“Here, householder, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
But whatever is conditioned and volitionally produced, that is impermanent, subject to cessation,’ he understands.
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.
Established in that, he attains the destruction of the taints.
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
If he does not attain the destruction of the taints, then through that very Dhamma-lust, through that very Dhamma-delight, with the destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to realize Nibbāna there, not liable to return from that world.
This too, householder, is a single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage.
Furthermore, householder, a monk, with the stilling of thought and examination, by gaining internal confidence …and so on… enters upon and dwells in the second jhāna.
Furthermore, householder, a monk dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth.
Thus above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will.
Furthermore, householder, a monk with a mind imbued with compassion …and so on… with a mind imbued with altruistic joy …and so on… dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth.
Thus above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will.
Furthermore, householder, a monk, by completely surmounting perceptions of form, by the passing away of perceptions of resistance, by not attending to perceptions of diversity, [aware that] ‘Space is infinite,’ enters upon and dwells in the base of infinite space.
Furthermore, householder, a monk, by completely surmounting the base of infinite space, [aware that] ‘Consciousness is infinite,’ enters upon and dwells in the base of infinite consciousness.
Furthermore, householder, a monk, by completely surmounting the base of infinite consciousness, [aware that] ‘There is nothing,’ enters upon and dwells in the base of nothingness.
But whatever is conditioned and volitionally produced, that is impermanent, subject to cessation,’ he understands.
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.
Established in that, he attains the destruction of the taints.
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
If he does not attain the destruction of the taints, then through that very Dhamma-lust, through that very Dhamma-delight, with the destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to realize Nibbāna there, not liable to return from that world.
This too, householder, is a single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage.”
Then Dasama the householder of Aṭṭhaka assembled the Saṅgha of monks from Pāṭaliputta and Vesālī and with his own hands served and satisfied them with fine hard and soft food, and he presented each monk with a pair of cloths, and he presented the Venerable Ānanda with a set of three robes, and he had a dwelling built for the Venerable Ānanda worth five hundred [pieces].
Aṭṭhakanāgarasuttaṁ niṭṭhitaṁ dutiyaṁ
Aṭṭhakanāgarasuttaṁ niṭṭhitaṁ dutiyaṁ
end of section [52 - Aṭṭhakanāgarasutta]❧
53 – Sekhasutta
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Majjhima Nikāya 53
Majjhima Nikāya 53
Sekhasutta
Sekhasutta
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park.
Now at that time the Sakyans of Kapilavatthu had recently built a new assembly hall, not yet inhabited by any ascetic or brahmin or by any human being.
“Venerable sir, the Sakyans of Kapilavatthu have recently built a new assembly hall, not yet inhabited by any ascetic or brahmin or by any human being.
Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu.
Let the Blessed One, venerable sir, be the first to use it.
Then the Sakyans of Kapilavatthu, having understood the Blessed One’s consent, rose from their seats, paid homage to the Blessed One, circumambulated him keeping their right side towards him, and approached the new assembly hall;
having approached, they spread the assembly hall all over with coverings, prepared seats, set up a water pot, and lit an oil lamp, then they approached the Blessed One;
“The assembly hall has been completely spread with coverings, venerable sir, seats have been prepared, a water pot has been set up, and an oil lamp has been lit.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Let the Blessed One, venerable sir, now do what he deems timely.”
The Saṅgha of monks also washed their feet, entered the assembly hall, sat down near the western wall, facing east, with the Blessed One at their head.
The Sakyans of Kapilavatthu also washed their feet, entered the assembly hall, sat down near the eastern wall, facing west, with the Blessed One at their head.
Then the Blessed One instructed, encouraged, roused, and gladdened the Sakyans of Kapilavatthu with a Dhamma talk far into the night, after which he addressed the Venerable Ānanda:
Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion posture, with one leg overlapping the other, mindful and clearly comprehending, having fixed in his mind the time for arising.
Atha kho āyasmā ānando mahānāmaṁ sakkaṁ āmantesi:
Then the Venerable Ānanda addressed Mahānāma the Sakyan:
“Here, Mahānāma, a noble-one's-disciple is accomplished in virtue, guards the doors of his sense faculties, knows moderation in eating, is devoted to wakefulness, is endowed with seven good qualities, and is one who obtains at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life.
Here, Mahānāma, a noble-one's-disciple is virtuous, dwells restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults, and trains by undertaking the training rules.
Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, guards the eye faculty, and undertakes restraint of the eye faculty.
Having heard a sound with the ear …and so on… Having smelled an odor with the nose …and so on… Having tasted a taste with the tongue …and so on… Having felt a tangible object with the body …and so on… Having cognized a mental object with the mind, he does not grasp at its signs or its features.
Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, guards the mind faculty, and undertakes restraint of the mind faculty.
Here, Mahānāma, a noble-one's-disciple during the day, by walking back and forth and sitting, purifies his mind of obstructive states; during the first watch of the night, by walking back and forth and sitting, he purifies his mind of obstructive states; during the middle watch of the night, he lies down on his right side in the lion posture, with one leg overlapping the other, mindful and clearly comprehending, having fixed in his mind the time for arising; during the last watch of the night, having arisen, by walking back and forth and sitting, he purifies his mind of obstructive states.
‘Thus indeed is the Blessed One: an Arahant, a Fully Enlightened One, perfected in knowledge and conduct, sublime, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, an Enlightened One, a Blessed One.’
Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure holy life—such teachings he has learned much, remembered, mastered verbally, examined with the mind, and penetrated well by view.
He dwells with energy aroused for abandoning unwholesome states and for acquiring wholesome states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states.
He is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering.
And how, Mahānāma, does a noble-one's-disciple obtain at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life?
with the stilling of thought and examination, by gaining internal confidence …and so on… he enters upon and dwells in the second jhāna;
pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati;
with the fading away of rapture …and so on… he enters upon and dwells in the third jhāna;
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā …pe… catutthaṁ jhānaṁ upasampajja viharati.
with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure …and so on… he enters upon and dwells in the fourth jhāna.
Thus, Mahānāma, a noble-one's-disciple obtains at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life.
When, Mahānāma, a noble-one's-disciple is thus accomplished in virtue, thus guards the doors of his sense faculties, thus knows moderation in eating, thus is devoted to wakefulness, thus is endowed with seven good qualities, and thus obtains at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life, this, Mahānāma, is called a noble-one's-disciple who is a trainee on the path, who has attained the state of readiness to break out, who is capable of breaking out, capable of enlightenment, capable of attaining the unsurpassed security from bondage.
Suppose, Mahānāma, a hen had eight, ten, or twelve eggs, and she were to sit on them properly, warm them properly, and nurture them properly; even if that hen did not have such a wish:
‘Oh, that my chicks might break through the eggshell with their claws and beaks and hatch out safely!’ yet those chicks would be capable of breaking through the eggshell with their claws and beaks and hatching out safely.
Even so, Mahānāma, when a noble-one's-disciple is thus accomplished in virtue, thus guards the doors of his sense faculties, thus knows moderation in eating, thus is devoted to wakefulness, thus is endowed with seven good qualities, and thus obtains at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life, this, Mahānāma, is called a noble-one's-disciple who is a trainee on the path, who has attained the state of readiness to break out, who is capable of breaking out, capable of enlightenment, capable of attaining the unsurpassed security from bondage.
Now, Mahānāma, that noble-one's-disciple, by means of this **unsurpassed purity of equanimity and mindfulness**, recollects his manifold past existences, that is, one birth, two births… and so forth, in detail and with their distinguishing features. This is his **first breaking forth**, like a chick from an eggshell.
Now, Mahānāma, that noble-one's-disciple, by means of this **unsurpassed purity of equanimity and mindfulness**, with the **divine eye**, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate…
Now, Mahānāma, that noble-one's-disciple, by means of this **unsurpassed purity of equanimity and mindfulness**, by the **destruction of the taints**, enters and abides in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge in this very life. This is his **third breaking forth**, like a chick from an eggshell.
when a noble-one's-disciple obtains at will, without difficulty or trouble, the **four jhānas**, which are states of mind belonging to the higher mind, dwellings of pleasure in this very life, this is part of his **conduct**.
And furthermore, Mahānāma, when a noble-one's-disciple recollects his manifold past existences, that is, one birth, two births… and so forth, in detail and with their distinguishing features, this is part of his **true knowledge**;
when a noble-one's-disciple with the **divine eye**, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate… and he understands how beings fare according to their actions, this is part of his **true knowledge**.
When a noble-one's-disciple, by the **destruction of the taints**, enters and abides in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge in this very life, this is part of his **true knowledge**.
This, Mahānāma, is called a noble-one's-disciple who is **accomplished in true knowledge** and **accomplished in conduct**, who is **accomplished in true knowledge and conduct**.
And this stanza, Mahānāma, was spoken by **Brahmā Sanaṅkumāra**:
‘Khattiyo seṭṭho janetasmiṁ,
‘The **Khattiya** is best among people
ye gottapaṭisārino;
Who are guided by lineage;
Vijjācaraṇasampanno,
One **accomplished in true knowledge and conduct**
so seṭṭho devamānuse’ti.
Is best among gods and humans.’
Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā bhagavatā”ti.
Indeed, Mahānāma, this stanza was well-sung by Brahmā Sanaṅkumāra, not ill-sung; well-spoken, not ill-spoken; connected with the goal, not unconnected with the goal; and approved by the Blessed One.”
When this was said, Potaliya the householder, thinking, “The recluse Gotama addresses me with the address ‘householder,’” angry and displeased, remained silent.
When this was said, Potaliya the householder, thinking, “The recluse Gotama addresses me with the address ‘householder,’” angry and displeased, said this to the Blessed One:
“Here, good Gotama, whatever wealth, grain, silver, or gold I had, all that has been made over to my sons as their inheritance, and regarding that I am not advisory, not involved, I dwell subsisting on mere food and clothing.
“You describe one kind of cutting off of worldly affairs, householder, but in the Noble One’s discipline the cutting off of worldly affairs is different.”
Good, venerable sir, let the Blessed One teach me the Dhamma in such a way that there is a cutting off of worldly affairs in the Noble One’s discipline.”
These, householder, are the eight things stated in brief, without being analyzed in detail, that lead to the cutting off of worldly affairs in the Noble One’s discipline.”
“Venerable sir, these eight things that the Blessed One has stated in brief, without analyzing them in detail, that lead to the cutting off of worldly affairs in the Noble One’s discipline—good, venerable sir, let the Blessed One, out of compassion, analyze these eight things for me in detail.”
“‘Based on abstaining from the destruction of life, the destruction of life is to be abandoned’—so it was said. And with reference to what was this said?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
Here, householder, a noble-one's-disciple reflects thus:
If I were to destroy life, I myself would reproach myself on account of the destruction of life; having investigated, the wise would censure me on account of the destruction of life; with the breakup of the body, after death, a bad destination is to be expected on account of the destruction of life.
This itself is a fetter, this is a hindrance, namely, the destruction of life.
Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
And those taints, vexations, and fevers that would arise on account of the destruction of life—for one who abstains from the destruction of life, such taints, vexations, and fevers do not exist.’
If I were to take what is not given, I myself would reproach myself on account of taking what is not given; having investigated, the wise would censure me on account of taking what is not given; with the breakup of the body, after death, a bad destination is to be expected on account of taking what is not given.
This itself is a fetter, this is a hindrance, namely, taking what is not given.
Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
And those taints, vexations, and fevers that would arise on account of taking what is not given—for one who abstains from taking what is not given, such taints, vexations, and fevers do not exist.’
If I were to speak falsely, I myself would reproach myself on account of false speech; having investigated, the wise would censure me on account of false speech; with the breakup of the body, after death, a bad destination is to be expected on account of false speech.
This itself is a fetter, this is a hindrance, namely, false speech.
Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
And those taints, vexations, and fevers that would arise on account of false speech—for one who abstains from false speech, such taints, vexations, and fevers do not exist.’
If I were to speak slanderously, I myself would reproach myself on account of slanderous speech; having investigated, the wise would censure me on account of slanderous speech; with the breakup of the body, after death, a bad destination is to be expected on account of slanderous speech.
This itself is a fetter, this is a hindrance, namely, slanderous speech.
Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
And those taints, vexations, and fevers that would arise on account of slanderous speech—for one who abstains from slanderous speech, such taints, vexations, and fevers do not exist.’
If I were to be covetous and greedy, I myself would reproach myself on account of covetousness and greed; having investigated, the wise would censure me on account of covetousness and greed; with the breakup of the body, after death, a bad destination is to be expected on account of covetousness and greed.
This itself is a fetter, this is a hindrance, namely, covetousness and greed.
Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
And those taints, vexations, and fevers that would arise on account of covetousness and greed—for one who abstains from covetousness and greed, such taints, vexations, and fevers do not exist.’
If I were to be reviling and angry, I myself would reproach myself on account of reviling and anger; having investigated, the wise would censure me on account of reviling and anger; with the breakup of the body, after death, a bad destination is to be expected on account of reviling and anger.
This itself is a fetter, this is a hindrance, namely, reviling and anger.
Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’.
And those taints, vexations, and fevers that would arise on account of reviling and anger—for one who is without reviling and anger, such taints, vexations, and fevers do not exist.’
If I were to be angry and vexed, I myself would reproach myself on account of anger and vexation; having investigated, the wise would censure me on account of anger and vexation; with the breakup of the body, after death, a bad destination is to be expected on account of anger and vexation.
This itself is a fetter, this is a hindrance, namely, anger and vexation.
Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’.
And those taints, vexations, and fevers that would arise on account of anger and vexation—for one who is without anger and vexation, such taints, vexations, and fevers do not exist.’
If I were to be conceited, I myself would reproach myself on account of conceit; having investigated, the wise would censure me on account of conceit; with the breakup of the body, after death, a bad destination is to be expected on account of conceit.
This itself is a fetter, this is a hindrance, namely, conceit.
Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’.
And those taints, vexations, and fevers that would arise on account of conceit—for one who is without conceit, such taints, vexations, and fevers do not exist.’
‘Based on non-conceit, conceit is to be abandoned’—so what was said is said with reference to this.
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti;
These, householder, are the eight things stated in brief and analyzed in detail, that lead to the cutting off of worldly affairs in the Noble One’s discipline;
Good, venerable sir, let the Blessed One teach me the Dhamma in such a way that there is a complete, total, and absolute cutting off of worldly affairs in the Noble One’s discipline.”
And a skilled butcher or his apprentice were to toss him a skeleton of bones, well scraped, fleshless, smeared with blood.
Taṁ kiṁ maññasi, gahapati, api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti?
What do you think, householder? Would that dog, by gnawing that skeleton of bones, well scraped, fleshless, smeared with blood, appease its hunger and weakness?”
‘Sensual pleasures have been declared by the Blessed One to be like a skeleton of bones, of much suffering, much despair, and the danger in them is greater.’
Having seen this thus as it actually is with proper wisdom, having avoided that equanimity which is diverse, based on diversity, he develops that equanimity which is unified, based on unity, where all clinging to worldly allurements utterly ceases without remainder.
And vultures, kites, and hawks, pursuing it, would tear at it and pull it apart.
Taṁ kiṁ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
What do you think, householder? If that vulture, kite, or hawk did not quickly relinquish that piece of flesh, would it not on that account incur death or death-like suffering?”
‘Sensual pleasures have been declared by the Blessed One to be like a piece of flesh, of much suffering, much despair, and the danger in them is greater.’
Having seen this thus as it actually is with proper wisdom, having avoided that equanimity which is diverse, based on diversity, he develops that equanimity which is unified, based on unity, where all clinging to worldly allurements utterly ceases without remainder.
What do you think, householder? If that man did not quickly relinquish that lighted grass torch, that lighted grass torch would burn his hand or burn his arm or burn some other part of his body, and he would on that account incur death or death-like suffering?”
‘Sensual pleasures have been declared by the Blessed One to be like a grass torch, of much suffering, much despair, and the danger in them is greater.’
‘Sensual pleasures have been declared by the Blessed One to be like a pit of embers, of much suffering, much despair, and the danger in them is greater.’
‘Sensual pleasures have been declared by the Blessed One to be like a dream, of much suffering, much despair, and the danger in them is greater.’ …pe… he develops that same equanimity.
‘Sensual pleasures have been declared by the Blessed One to be like borrowed goods, of much suffering, much despair, and the danger in them is greater.’ …pe… he develops that same equanimity.
Why don’t I cut this tree down at the root, eat as much as I want, and fill my lap?’
So taṁ rukkhaṁ mūlatova chindeyya.
So he would cut that tree down at the root.
Taṁ kiṁ maññasi, gahapati, amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
What do you think, householder? That first man who climbed the tree, if he did not quickly descend, as that tree fell, it would break his hand or break his foot or break some other part of his body, and he would on that account incur death or death-like suffering?”
‘Sensual pleasures have been declared by the Blessed One to be like the fruit of a tree, of much suffering, much despair, and the danger in them is greater.’
Having seen this thus as it actually is with proper wisdom, having avoided that equanimity which is diverse, based on diversity, he develops that equanimity which is unified, based on unity, where all clinging to worldly allurements utterly ceases without remainder.
That noble-one's-disciple, householder, relying on this same supreme purity of mindfulness which is equanimity, recollects his manifold past lives, that is—one birth, two births …pe… thus with their aspects and particulars he recollects his manifold past lives.
That noble-one's-disciple, householder, relying on this same supreme purity of mindfulness which is equanimity, with the divine eye, which is purified and surpasses the human, sees beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate …pe… he understands how beings fare according to their kamma.
That noble-one's-disciple, householder, relying on this same supreme purity of mindfulness which is equanimity, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless deliverance of mind, deliverance by wisdom, and having entered upon it, he dwells in it.
To this extent, householder, there is in the Noble One’s discipline a complete, total, and absolute cutting off of worldly affairs.
Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti?
What do you think, householder? Do you see in yourself such a cutting off of worldly affairs as there is in the Noble One’s discipline, complete, total, and absolute?”
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo.
“Who am I, venerable sir, and what is the complete, total, and absolute cutting off of worldly affairs in the Noble One’s discipline!
For, venerable sir, formerly we regarded wanderers of other sects who were unknowing as knowing, we fed them with food for the knowing when they were unknowing, and we established them in the place of the knowing when they were unknowing.
But monks, venerable sir, who were knowing, we regarded as unknowing, we fed them with food for the unknowing when they were knowing, and we established them in the place of the unknowing when they were knowing.
But now, venerable sir, we will know wanderers of other sects who are unknowing as unknowing, we will feed them with food for the unknowing when they are unknowing, and we will establish them in the place of the unknowing when they are unknowing.
And monks, venerable sir, who are knowing, we will know as knowing, we will feed them with food for the knowing when they are knowing, and we will establish them in the place of the knowing when they are knowing.
It is as if, venerable sir, one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one who was lost, or to hold up a lamp in the darkness so that those with good sight might see forms;
‘They kill living beings for the recluse Gotama; the recluse Gotama knowingly eats meat prepared for him, a deliberate offering.’
Ye te, bhante, evamāhaṁsu:
Those, venerable sir, who speak thus:
‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
‘They kill living beings for the recluse Gotama; the recluse Gotama knowingly eats meat prepared for him, a deliberate offering’—are they, venerable sir, reporters of the Blessed One’s words, do they not misrepresent the Blessed One with what is untrue, do they declare in accordance with the Dhamma, and does no subsidiary doctrine of his give grounds for censure?”
“Ye te, jīvaka, evamāhaṁsu:
“Jīvaka, those who speak thus:
‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena.
‘They kill living beings for the recluse Gotama; the recluse Gotama knowingly eats meat prepared for him, a deliberate offering’—they are not reporters of my words, but they misrepresent me with what is false and untrue.
When it is seen, heard, or suspected [that the living being has been slaughtered for oneself]—I say, Jīvaka, that meat should not be partaken of under these three circumstances.
When it is not seen, not heard, and not suspected [that the living being has been slaughtered for oneself]—I say, Jīvaka, that meat may be partaken of under these three circumstances.
Thus above, below, across, everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will.
After that night has passed, in the morning, having dressed, taking his bowl and outer robe, he goes to the residence of that householder or householder’s son;
upasaṅkamitvā paññatte āsane nisīdati.
having approached, he sits down on the seat prepared.
Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.
That householder or householder’s son serves him with fine almsfood.
Oh, may this householder or householder’s son serve me in the future too with such fine almsfood!’—such does not occur to him.
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
He partakes of that almsfood without being tied to it, infatuated with it, or attached to it, seeing the danger in it and understanding the escape.
Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?
What do you think, Jīvaka? At that time, does that monk intend an affliction for himself, or does he intend an affliction for others, or does he intend an affliction for both?”
“No hetaṁ, bhante”.
“Certainly not, venerable sir.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?
“Does not that monk, Jīvaka, at that time eat blameless food?”
“Evaṁ, bhante.
“Yes, venerable sir.
Sutaṁ metaṁ, bhante:
I have heard this, venerable sir:
‘brahmā mettāvihārī’ti.
‘Brahmā abides with loving-kindness.’
Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho;
That, venerable sir, I have seen for myself in the Blessed One;
bhagavā hi, bhante, mettāvihārī”ti.
for the Blessed One, venerable sir, abides with loving-kindness.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
“Jīvaka, whatever lust, whatever hatred, whatever delusion through which one might be malevolent—that lust, that hatred, that delusion have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that they are no more subject to future arising.
Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti.
If, Jīvaka, this is what you meant, I allow it to you.”
Thus above, below, across, everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will.
After that night has passed, in the morning, having dressed, taking his bowl and outer robe, he goes to the residence of that householder or householder’s son;
upasaṅkamitvā paññatte āsane nisīdati.
having approached, he sits down on the seat prepared.
Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.
That householder or householder’s son serves him with fine almsfood.
Oh, may this householder or householder’s son serve me in the future too with such fine almsfood!’—such does not occur to him.
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
He partakes of that almsfood without being tied to it, infatuated with it, or attached to it, seeing the danger in it and understanding the escape.
Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?
What do you think, Jīvaka? At that time, does that monk intend an affliction for himself, or does he intend an affliction for others, or does he intend an affliction for both?”
“No hetaṁ, bhante”.
“Certainly not, venerable sir.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?
“Does not that monk, Jīvaka, at that time eat blameless food?”
“Evaṁ, bhante.
“Yes, venerable sir.
Sutaṁ metaṁ, bhante:
I have heard this, venerable sir:
‘brahmā upekkhāvihārī’ti.
‘Brahmā abides with equanimity.’
Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho;
That, venerable sir, I have seen for myself in the Blessed One;
bhagavā hi, bhante, upekkhāvihārī”ti.
for the Blessed One, venerable sir, abides with equanimity.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
“Jīvaka, whatever lust, whatever hatred, whatever delusion through which one might have aversion, resentment, or displeasure—that lust, that hatred, that delusion have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that they are no more subject to future arising.
Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti.
If, Jīvaka, this is what you meant, I allow it to you.”
Excellent, venerable sir! Excellent, venerable sir! …pe… May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”
Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ.
The Discourse to Jīvaka, the Fifth, is finished.
end of section [55 - Jīvakasutta]❧
56 – Upālisutta
mn56
MN 56
Majjhima Nikāya 56
Middle Length Discourses 56
Upālisutta
To Upāli
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
Thus have I heard. On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove.
Then Dīgha Tapassī the Nigaṇṭha, having wandered for alms in Nālandā and returned from the alms round, after his meal, went to Pāvārika’s Mango Grove, to the Blessed One;
upasaṅkamitvā bhagavatā saddhiṁ sammodi.
having approached, he exchanged greetings with the Blessed One.
“Friend Gotama, Nigaṇṭha Nātaputta designates three kinds of rods for the performing of evil kamma, for the perpetuation of evil kamma: namely, the bodily rod, the verbal rod, and the mental rod.”
“Of these three rods, ascetic, thus differentiated, thus distinguished, which rod does Nigaṇṭha Nātaputta designate as most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma: the bodily rod, the verbal rod, or the mental rod?”
“Of these three rods, friend Gotama, thus differentiated, thus distinguished, Nigaṇṭha Nātaputta designates the bodily rod as most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.”
“I designate three kammas, ascetic, for the performing of evil kamma, for the perpetuation of evil kamma: namely, bodily kamma, verbal kamma, and mental kamma.”
“Of these three kammas, friend Gotama, thus differentiated, thus distinguished, which kamma do you designate as most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma: bodily kamma, verbal kamma, or mental kamma?”
“Of these three kammas, ascetic, thus differentiated, thus distinguished, I designate mental kamma as most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so bodily kamma, not so verbal kamma.”
Thus Dīgha Tapassī the Nigaṇṭha made the Blessed One affirm this point of discussion up to the third time, then rose from his seat and went to Nigaṇṭha Nātaputta.
Just as a learned disciple who rightly understands the Teacher’s Dispensation would answer, so Dīgha Tapassī the Nigaṇṭha has answered the recluse Gotama.
What worth has the contemptible mental rod in comparison with this gross bodily rod?
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
Rather, it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.”
What worth has the contemptible mental rod in comparison with this gross bodily rod?
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.
Rather, it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.
Just as a strong distillery worker might throw a large distillery strainer into a deep pool of water, and taking it by the corners, drag it towards him, drag it back and forth, drag it all around;
“Yes, venerable sir,” Upāli the householder replied to Nigaṇṭha Nātaputta. Then, rising from his seat, he paid homage to Nigaṇṭha Nātaputta, and keeping him on his right, he went to Pāvārika’s Mango Grove, to the Blessed One.
Just as a learned disciple who rightly understands the Teacher’s Dispensation would answer, so Dīgha Tapassī the Nigaṇṭha has answered the Blessed One.
What worth has the contemptible mental rod in comparison with this gross bodily rod?
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
Rather, it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.”
“What do you think, householder? Suppose there is a Nigaṇṭha here who is sick, suffering, gravely ill, who refrains from cold water and uses only hot water.
“Attend carefully, householder. Having attended carefully, householder, then answer.
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
Your later statement does not agree with your former, nor your former with your later.
Bhāsitā kho pana te, gahapati, esā vācā:
Yet this statement was made by you, householder:
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’”ti.
‘I will discuss basing myself on truth, venerable sir; let us have a conversation here about this.’”
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
“Even though the Blessed One says so, venerable sir, still it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.”
“What do you think, householder? Suppose Nigaṇṭha Nātaputta here is restrained with the fourfold restraint, completely guarded by all guarding, endowed with all guarding, having shaken off all evil by all guarding, pervaded by all guarding.
So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti.
As he walks back and forth, he causes the destruction of many small living beings.
“Attend carefully, householder. Having attended carefully, householder, then answer.
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
Your later statement does not agree with your former, nor your former with your later.
Bhāsitā kho pana te, gahapati, esā vācā:
Yet this statement was made by you, householder:
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
‘I will discuss basing myself on truth, venerable sir; let us have a conversation here about this.’”
///
hotu no ettha kathāsallāpo’”ti.
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
“Even though the Blessed One says so, venerable sir, still it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.”
‘In a single moment, in a single instant, I will make all the living beings in this Nālandā into one heap of flesh, one pile of flesh.’
Taṁ kiṁ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātun”ti?
What do you think, householder? Is that man able to make all the living beings in this Nālandā into one heap of flesh, one pile of flesh, in a single moment, in a single instant?”
“Venerable sir, not ten men, not twenty men, not thirty men, not forty men, not fifty men are able to make all the living beings in this Nālandā into one heap of flesh, one pile of flesh, in a single moment, in a single instant.
‘I will reduce this Nālandā to ashes with a single act of mental corruption.’
Taṁ kiṁ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti?
What do you think, householder? Is that recluse or brahmin, possessing psychic power, master of his mind, able to reduce this Nālandā to ashes with a single act of mental corruption?”
“Venerable sir, that recluse or brahmin, possessing psychic power, master of his mind, is able to reduce ten Nālandās, twenty Nālandās, thirty Nālandās, forty Nālandās, fifty Nālandās to ashes with a single act of mental corruption.
“Attend carefully, householder. Having attended carefully, householder, then answer.
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
Your later statement does not agree with your former, nor your former with your later.
Bhāsitā kho pana te, gahapati, esā vācā:
Yet this statement was made by you, householder:
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
‘I will discuss basing myself on truth, venerable sir; let us have a conversation here about this.’”
hotu no ettha kathāsallāpo’”ti.
///
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
“Even though the Blessed One says so, venerable sir, still it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.”
“What do you think, householder? Have you heard how the Daṇḍaka forest, the Kaliṅga forest, the Mejjha forest, and the Mātaṅga forest became wilderness, became a [desolate] forest?”
“Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.
“Yes, venerable sir, I have heard how the Daṇḍaka forest, the Kaliṅga forest, the Mejjha forest, and the Mātaṅga forest became wilderness, became a [desolate] forest.”
“What do you think, householder? How have you heard that the Daṇḍaka forest, the Kaliṅga forest, the Mejjha forest, and the Mātaṅga forest became wilderness, became a [desolate] forest?”
“I have heard, venerable sir, that it was by the mental corruption of seers that the Daṇḍaka forest, the Kaliṅga forest, the Mejjha forest, and the Mātaṅga forest became wilderness, became a [desolate] forest.”
It is as if, venerable sir, one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one who was lost, or to hold up a lamp in the darkness so that those with good sight might see forms;
‘cakkhumanto rūpāni dakkhantī’ti;
even so has the Dhamma been made clear in many ways by the Blessed One.
Then the Blessed One gave Upāli the householder a progressive discourse, that is—a talk on giving, a talk on virtue, a talk on the heavens; he explained the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation.
When the Blessed One knew that Upāli the householder’s mind was ready, pliant, free from hindrances, elated, and confident, then he explained the Dhamma teaching that is particular to the Buddhas: suffering, its origin, its cessation, and the path.
Then Upāli the householder, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, overcome doubt, been freed from perplexity, gained intrepidity, and become independent of others in the Teacher’s Dispensation, said to the Blessed One:
“handa ca dāni mayaṁ, bhante, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.
“Well now, venerable sir, we shall go; we have much to do, many duties.”
“Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti.
“Now is the time, householder, for whatever you deem fit.”
Then Upāli the householder, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and keeping him on his right, went to his own residence.
“From today, good doorkeeper, I close the door to Nigaṇṭhas, male and female; the door is open to the Blessed One’s monks, nuns, male lay followers, and female lay followers.
“It is true indeed, venerable sir, that Upāli the householder has become a disciple of the recluse Gotama.
Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.
This is what I, venerable sir, did not succeed in [preventing]. It did not please me, venerable sir, that Upāli the householder should refute the recluse Gotama’s doctrine.
Then Upāli the householder—who formerly, whenever he saw Nigaṇṭha Nātaputta coming from afar, would go out to meet him, and taking the seat that was highest, best, foremost, and finest, would wipe it with his outer robe, take hold of it, and make him sit down—now, having himself sat down on the seat that was highest, best, foremost, and finest, said this to Nigaṇṭha Nātaputta:
Having gone saying, ‘I will go, venerable sir, and refute the recluse Gotama’s doctrine,’ you have come back enveloped in a great cloak of his refutation.
Just as, householder, a man seeking testicles might go and return with his testicles plucked out, or just as, householder, a man seeking eyes might go and return with his eyes plucked out;
even so, householder, having gone saying, ‘I will go, venerable sir, and refute the recluse Gotama’s doctrine,’ you have come back enveloped in a great cloak of his refutation.
If this world with its devas, venerable sir, its Māras and its Brahmās, this generation with its recluses and brahmins, its devas and humans, were to be captivated by this captivating magic,
it would be for the long-term welfare and happiness of this world with its devas, its Māras and its Brahmās, this generation with its recluses and brahmins, its devas and humans.
Tena hi, bhante, upamaṁ te karissāmi.
Well then, venerable sir, I will give you a simile.
Once upon a time, venerable sir, there was a certain brahmin, old, aged, advanced in years, whose young wife was pregnant and about to give birth.
Atha kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca, ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.
Then, venerable sir, that young woman said to that brahmin, ‘Go, brahmin, buy a young monkey from the market and bring it; it will be a plaything for my child.’
Evaṁ vutte, so brāhmaṇo taṁ māṇavikaṁ etadavoca:
When this was said, that brahmin said to that young woman:
‘āgamehi tāva, bhoti, yāva vijāyati.
‘Wait, madam, until you give birth.
Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati.
If, madam, you give birth to a boy, I will buy a male young monkey from the market for you, which will be a plaything for your boy.
Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.
But if, madam, you give birth to a girl, I will buy a female young monkey from the market for you, which will be a plaything for your girl.’
Then, venerable sir, that brahmin, infatuated with and devoted to that young woman, bought a young monkey from the market, brought it, and said to that young woman:
‘ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.
‘Here, madam, is a young monkey bought from the market and brought for you; it will be a plaything for your child.’
having approached, say this to Rattapāṇi the dyer’s son—I want, good Rattapāṇi, this young monkey to be dyed with a yellow dye, beaten and re-beaten, and thoroughly smoothed on both sides.’
When this was said, venerable sir, Rattapāṇi the dyer’s son said to that brahmin:
‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.
‘This young monkey of yours, venerable sir, is fit for dyeing, but not fit for beating, not fit for smoothing.’
Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo.
Even so, venerable sir, the doctrine of foolish Nigaṇṭhas is fit for dyeing for the foolish, but not for the wise; not fit for examination, not fit for thorough scrutiny.
‘This new pair of cloths of yours, venerable sir, is fit for dyeing, fit for beating, and fit for smoothing.’
Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā”ti.
Even so, venerable sir, the doctrine of the Blessed One, the Arahant, the Perfectly Enlightened One, is fit for dyeing for the wise, not for the foolish; fit for examination, and fit for thorough scrutiny.”
“Sarājikā kho, gahapati, parisā evaṁ jānāti:
“The assembly with the king, householder, knows this:
When this was said, Upāli the householder rose from his seat, arranged his upper robe over one shoulder, extended his clasped hands towards the Blessed One, and said to Nigaṇṭha Nātaputta:
“tena hi, bhante, suṇohi yassāhaṁ sāvako”ti:
“Then listen, venerable sir, whose disciple I am:”
“Dhīrassa vigatamohassa,
“Of the steadfast one, with delusion gone,
Pabhinnakhīlassa vijitavijayassa;
With barriers broken, victorious in victory;
Anīghassa susamacittassa,
Of him without trouble, with well-composed mind,
Vuddhasīlassa sādhupaññassa;
Of mature virtue, of excellent wisdom;
Vesamantarassa vimalassa,
Of the Bestower of Safety, the Stainless One,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Akathaṅkathissa tusitassa,
Of him free from questioning, of contented mind,
Vantalokāmisassa muditassa;
Who has vomited forth worldly allurements, joyful;
Katasamaṇassa manujassa,
Of him who has done what a recluse should do, a true human,
Antimasārīrassa narassa;
Whose final body this is, a true man;
Anopamassa virajassa,
Of the Incomparable One, the Dustless One,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Asaṁsayassa kusalassa,
Of him free from doubt, the skillful one,
Venayikassa sārathivarassa;
The Tamer, the Charioteer Supreme;
Anuttarassa ruciradhammassa,
Of the Unsurpassed One, of lovely Dhamma,
Nikkaṅkhassa pabhāsakassa;
Free from uncertainty, the Illuminator;
Mānacchidassa vīrassa,
Who has cut off conceit, the Hero,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Nisabhassa appameyyassa,
Of the Bull-like one, the Immeasurable,
Gambhīrassa monapattassa;
The Profound, who has attained to sagehood;
Khemaṅkarassa vedassa,
The Giver of Security, the Knower,
Dhammaṭṭhassa saṁvutattassa;
Firm in Dhamma, with self controlled;
Saṅgātigassa muttassa,
Gone beyond attachment, the Liberated,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Nāgassa pantasenassa,
Of the Nāga, dwelling in seclusion,
Khīṇasaṁyojanassa muttassa;
With fetters destroyed, the Liberated;
Paṭimantakassa dhonassa,
The Skillful in reply, the Pure,
Pannadhajassa vītarāgassa;
With banner laid down, free from lust;
Dantassa nippapañcassa,
The Tamed, free from proliferation,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Isisattamassa akuhassa,
Of the Seventh Seer, the Guileless,
Tevijjassa brahmapattassa;
Possessing the three true knowledges, attained to Brahma-state;
Nhātakassa padakassa,
The Bathed, the Path-knower,
Passaddhassa viditavedassa;
The Tranquil, who has understood the Vedas;
Purindadassa sakkassa,
The Giver of the foremost, the Sakka,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Ariyassa bhāvitattassa,
Of the Noble One, with developed self,
Pattipattassa veyyākaraṇassa;
Who has attained the attainment, the Expounder;
Satimato vipassissa,
The Mindful One, the Seer of insight,
Anabhinatassa no apanatassa;
Neither attracted nor repelled;
Anejassa vasippattassa,
The Unshakable, master of power,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Samuggatassa jhāyissa,
Of him who has arisen, the Meditator,
Ananugatantarassa suddhassa;
With no inner corruption, the Pure;
Asitassa hitassa,
The Unattached, the Benefactor,
Pavivittassa aggappattassa;
The Secluded, who has reached the summit;
Tiṇṇassa tārayantassa,
Crossed over, helping others cross,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Santassa bhūripaññassa,
Of the Peaceful One, of vast wisdom,
Mahāpaññassa vītalobhassa;
Of great wisdom, free from greed;
Tathāgatassa sugatassa,
The Tathāgata, the Sugata,
Appaṭipuggalassa asamassa;
The Unparalleled, the Unequalled;
Visāradassa nipuṇassa,
The Fearless, the Subtle One,
Bhagavato tassa sāvakohamasmi.
Of that Blessed One, I am a disciple.
Taṇhacchidassa buddhassa,
The Craving-cutter, the Buddha,
Vītadhūmassa anupalittassa;
Free from smoke, undefiled;
Āhuneyyassa yakkhassa,
Worthy of offerings, the Spirit,
Uttamapuggalassa atulassa;
The Supreme Person, the Incomparable;
Mahato yasaggapattassa,
The Great One, who has reached the pinnacle of fame,
Bhagavato tassa sāvakohamasmī”ti.
Of that Blessed One, I am a disciple.”
“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti?
“But when, householder, were these praises of the recluse Gotama composed by you?”
“It is as if, venerable sir, there were a great heap of various flowers, and from it a skilled garland-maker or his apprentice were to weave a variegated garland;
evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo.
even so, venerable sir, that Blessed One is of many virtues, of hundreds of virtues.
Ko hi, bhante, vaṇṇārahassa vaṇṇaṁ na karissatī”ti?
Who, venerable sir, would not compose praises for one worthy of praise?”
Here, Puṇṇa, someone develops the dog-duty practice fully and uninterruptedly, develops dog-like virtue fully and uninterruptedly, develops a dog-like mind fully and uninterruptedly, develops dog-like behavior fully and uninterruptedly.
Having developed the dog-duty practice fully and uninterruptedly, having developed dog-like virtue fully and uninterruptedly, having developed a dog-like mind fully and uninterruptedly, having developed dog-like behavior fully and uninterruptedly, with the breakup of the body, after death, he is reborn in companionship with dogs.
Here, Seniya, someone develops the cattle-duty practice fully and uninterruptedly, develops cattle-like virtue fully and uninterruptedly, develops a cattle-like mind fully and uninterruptedly, develops cattle-like behavior fully and uninterruptedly.
Having developed the cattle-duty practice fully and uninterruptedly, having developed cattle-like virtue fully and uninterruptedly, having developed a cattle-like mind fully and uninterruptedly, having developed cattle-like behavior fully and uninterruptedly, with the breakup of the body, after death, he is reborn in companionship with cattle.
the Blessed One is capable of teaching the Dhamma in such a way that I would abandon this cattle-duty practice, and this naked ascetic Seniya, the dog-duty ascetic, would abandon that dog-duty practice.”
Having formed an afflicting bodily formation, having formed an afflicting verbal formation, having formed an afflicting mental formation, he is reborn in an afflicting world.
Having formed a non-afflicting bodily formation, having formed a non-afflicting verbal formation, having formed a non-afflicting mental formation, he is reborn in a non-afflicting world.
Here, Puṇṇa, someone forms both an afflicting and a non-afflicting bodily formation, forms both an afflicting and a non-afflicting verbal formation, forms both an afflicting and a non-afflicting mental formation.
Having formed both an afflicting and a non-afflicting bodily formation, having formed both an afflicting and a non-afflicting verbal formation, having formed both an afflicting and a non-afflicting mental formation, he is reborn in both an afflicting and a non-afflicting world.
When he has been reborn in both an afflicting and a non-afflicting world, both afflicting and non-afflicting contacts touch him.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
Being touched by both afflicting and non-afflicting contacts, he experiences both an afflicting and a non-afflicting feeling, mixed pleasure and pain, like human beings, some gods, and some beings in a state of downfall.
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;
Thus, Puṇṇa, from what exists, an existent is reborn;
yaṁ karoti tena upapajjati.
what one does, by that one is reborn.
Upapannamenaṁ phassā phusanti.
When one is reborn, contacts touch one.
Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.
Thus I say, Puṇṇa, ‘Beings are heirs to their kamma.’
Therein, Puṇṇa, the volition for abandoning this dark kamma with dark result, the volition for abandoning this bright kamma with bright result, the volition for abandoning this dark-bright kamma with dark-bright result—this, Puṇṇa, is called kamma that is not dark and not bright, with a result that is not dark and not bright, which leads to the destruction of kamma.
It is as if, venerable sir …pe… May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”
“Seniya, whoever was formerly of another sect and desires the going forth in this Dhamma and Discipline, desires the higher ordination, he undergoes probation for four months.
“Venerable sir, if those formerly of another sect who desire the going forth in this Dhamma and Discipline, who desire the higher ordination, undergo probation for four months, and at the end of four months the monks, being satisfied, give them the going forth and the higher ordination into the state of a monk, then I will undergo probation for four years, and at the end of four years, may the monks, being satisfied, give me the going forth and the higher ordination into the state of a monk.”
Not long after his higher ordination, the venerable Seniya, dwelling alone, secluded, diligent, ardent, and resolute, soon realized for himself with direct knowledge, in this very life, that unsurpassed holy life’s culmination for the sake of which clansmen rightly go forth from home into homelessness, and having entered upon it, he dwelt in it.
“Yes, venerable sir,” Prince Abhaya replied to Nigaṇṭha Nātaputta. Then, rising from his seat, he paid homage to Nigaṇṭha Nātaputta, and keeping him on his right, he went to the Blessed One.
Then Prince Abhaya, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, and keeping him on his right, departed.
Thus a good report of your fame will go forth—Prince Abhaya has refuted the doctrine of the recluse Gotama, who is of such great psychic power, of such great might.’
“No, Prince, the Tathāgata would not utter speech that is unwelcome and displeasing to others,” then you should say this to him—Then why, venerable sir, was Devadatta declared by you:
“What do you think, Prince? If this boy, through your negligence or the nurse’s negligence, were to put a stick or a pebble into his mouth, what would you do to him?”
If, venerable sir, I could not take it out at first, holding his head with my left hand and making a hook with my finger of my right hand, I would take it out even if it meant drawing blood.
Taṁ kissa hetu?
For what reason?
Atthi me, bhante, kumāre anukampā”ti.
I have compassion for the boy, venerable sir.”
“Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati.
“Even so, Prince, speech that the Tathāgata knows to be untrue, incorrect, unbeneficial, and which is unwelcome and displeasing to others, the Tathāgata does not utter.
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati.
Speech that the Tathāgata knows to be true, correct, but unbeneficial, and which is unwelcome and displeasing to others, that speech the Tathāgata also does not utter.
Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.
And speech that the Tathāgata knows to be true, correct, beneficial, but which is unwelcome and displeasing to others, there the Tathāgata is a knower of the right time for uttering that speech.
Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati.
Speech that the Tathāgata knows to be untrue, incorrect, unbeneficial, but which is welcome and pleasing to others, the Tathāgata does not utter.
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati.
Speech that the Tathāgata knows to be true, correct, but unbeneficial, and which is welcome and pleasing to others, that speech the Tathāgata also does not utter.
Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.
And speech that the Tathāgata knows to be true, correct, beneficial, and which is welcome and pleasing to others, there the Tathāgata is a knower of the right time for uttering that speech.
“Venerable sir, when Khattiya sages, brahmin sages, householder sages, or recluse sages, having formulated a question, approach the Tathāgata and ask, is it premeditated in the Blessed One’s mind beforehand: ‘Those who approach me and ask thus, I, being asked thus, will answer thus,’ or does it occur to the Tathāgata on the spot?”
Would it be premeditated in your mind beforehand: ‘Those who approach me and ask thus, I, being asked thus, will answer thus,’ or would it occur to you on the spot?”
“Venerable sir, I am known as a charioteer, skilled in the parts of a chariot.
Sabbāni me rathassa aṅgapaccaṅgāni suviditāni.
All the parts of a chariot are well known to me.
Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti.
It would occur to me on the spot.”
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti.
“Even so, Prince, when Khattiya sages, brahmin sages, householder sages, or recluse sages, having formulated a question, approach the Tathāgata and ask, it occurs to the Tathāgata on the spot.
Because, Prince, that Dhamma element is well penetrated by the Tathāgata, and due to the full penetration of that Dhamma element, it occurs to the Tathāgata on the spot.”
pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—these, carpenter, are the three kinds of feelings declared by the Blessed One.”
pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—these, carpenter, are the three kinds of feelings declared by the Blessed One.”
pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—these, carpenter, are the three kinds of feelings declared by the Blessed One.”
“Not three kinds of feelings, venerable Udāyī, have been declared by the Blessed One; two kinds of feelings have been declared by the Blessed One: pleasant feeling and painful feeling.
Ānanda, two feelings have been spoken of by me in one way, and three feelings have been spoken of by me in another way, and five feelings have been spoken of by me in another way, and six feelings have been spoken of by me in another way, and eighteen feelings have been spoken of by me in another way, and thirty-six feelings have been spoken of by me in another way, and one hundred and eight feelings have been spoken of by me in another way.
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo.
Thus, Ānanda, the Dhamma has been taught by me with various methods.
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissanti.
When the Dhamma has been thus taught by me with various methods, Ānanda, for those who will not acknowledge, nor concede, nor approve of what has been well spoken and well said by another, this is to be expected: they will dwell quarrelsome, contentious, and disputatious, wounding each other with verbal daggers.
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo.
Thus, Ānanda, the Dhamma has been taught by me with various methods.
When the Dhamma has been thus taught by me with various methods, Ānanda, for those who will acknowledge, concede, and approve of what has been well spoken and well said by another, this is to be expected: they will dwell in concord, with mutual appreciation, without disputing, like milk and water mixed, looking at each other with eyes of affection.
Pañca kho ime, ānanda, kāmaguṇā.
These, Ānanda, are the five strands of sensual pleasure.
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, and provocative of lust; sounds cognizable by the ear …pe… odors cognizable by the nose …pe… tastes cognizable by the tongue …pe… tactile objects cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, and provocative of lust—these, Ānanda, are the five strands of sensual pleasure.
Here, Ānanda, a monk, by completely surmounting perceptions of form, by the disappearance of perceptions of resistance, by not attending to perceptions of diversity, aware that ‘space is infinite,’ enters upon and abides in the base of boundless space.
Here, Ānanda, a monk, by completely surmounting the base of boundless space, aware that ‘consciousness is infinite,’ enters upon and abides in the base of boundless consciousness.
Here, Ānanda, a monk, by completely surmounting the base of boundless consciousness, aware that ‘there is nothing,’ enters upon and abides in the base of nothingness.
Here, Ānanda, a monk, by completely surmounting the base of neither-perception-nor-non-perception, enters upon and abides in the cessation of perception and feeling.
Thus have I heard. On one occasion the Blessed One, while wandering on tour in Kosala with a large Sangha of monks, arrived at Sālā, a brahmin village of the Kosalans.
“The recluse Gotama, it is said, the Sakyan son who went forth from a Sakyan family, while wandering on tour in Kosala with a large Sangha of monks, has arrived at Sālā.
‘That Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, an unsurpassed guide for persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it for himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life, complete and pure.
there are no recluses and brahmins in the world who, having gone rightly and practiced rightly, make known this world and the other world, having realized them for themselves with direct knowledge.’
there are recluses and brahmins in the world who, having gone rightly and practiced rightly, make known this world and the other world, having realized them for themselves with direct knowledge.’
‘There is nothing given, nothing offered …pe… who make known this world and the other world, having realized them for themselves with direct knowledge,’ it is to be expected of them that—avoiding these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct—they will undertake and observe these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct.
Taṁ kissa hetu?
For what reason?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Because those good recluses and brahmins do not see the danger, degradation, and defilement of unwholesome states, nor the benefit of renunciation in wholesome states, the aspect of purification.
Thus his good virtue has already been abandoned, and bad virtue is present—and this wrong view, wrong intention, wrong speech, opposition to the noble ones, instruction in what is not the true Dhamma, self-exaltation, and disparagement of others.
but if there is another world, then this good person, with the breakup of the body, after death, will be reborn in a state of loss, a bad destination, a place of downfall, in hell.
If there really is another world, then this good person has drawn a losing throw in both respects—in that he is blameworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a state of loss, a bad destination, a place of downfall, in hell.
‘There is what is given …pe… who make known this world and the other world, having realized them for themselves with direct knowledge,’ it is to be expected of them that—avoiding these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct—they will undertake and observe these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct.
Taṁ kissa hetu?
For what reason?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Because those good recluses and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation in wholesome states, the aspect of purification.
Thus his bad virtue has already been abandoned, and good virtue is present—and this right view, right intention, right speech, non-opposition to the noble ones, instruction in the true Dhamma, non-self-exaltation, and non-disparagement of others.
‘If there is another world, then this good person, with the breakup of the body, after death, will be reborn in a good destination, in a heavenly world.
If there really is another world, then this good person has drawn a winning throw in both respects—in that he is praiseworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world.
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who cooks or causes another to cook, who causes grief or makes others grieve, who torments or makes others torment, who makes tremble or makes others tremble, who kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in ambush, commits adultery, speaks falsely;
Even if one were to make the living beings of this earth into one heap of flesh, one pile of flesh, with a razor-edged wheel, there is no evil from that source, no influx of evil.
Even if one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, cooking and making others cook;
natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
there is no evil from that source, no influx of evil.
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who cooks or causes another to cook, who causes grief or makes others grieve, who torments or makes others torment, who makes tremble or makes others tremble, who kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in ambush, commits adultery, speaks falsely;
Even if one were to make the living beings of this earth into one heap of flesh, one pile of flesh, with a razor-edged wheel, there is evil from that source, there is an influx of evil.
Even if one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, cooking and making others cook, there is evil from that source, there is an influx of evil.
atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.
Even if one were to go along the north bank of the Ganges giving and making others give, sacrificing and making others sacrifice, there is merit from that source, there is an influx of merit.
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who cooks or causes another to cook, who causes grief or makes others grieve, who torments or makes others torment, who makes tremble or makes others tremble, who kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in ambush, commits adultery, speaks falsely;
Even if one were to make the living beings of this earth into one heap of flesh, one pile of flesh, with a razor-edged wheel, there is no evil from that source, no influx of evil.
Even if one were to go along the south bank of the Ganges killing and slaughtering …pe… by giving, by taming, by restraint, by truthful speech, there is no merit, no influx of merit,’ it is to be expected of them that—avoiding these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct—they will undertake and observe these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct.
Taṁ kissa hetu?
For what reason?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Because those good recluses and brahmins do not see the danger, degradation, and defilement of unwholesome states, nor the benefit of renunciation in wholesome states, the aspect of purification.
Thus his good virtue has already been abandoned, and bad virtue is present—and this wrong view, wrong intention, wrong speech, opposition to the noble ones, instruction in what is not the true Dhamma, self-exaltation, and disparagement of others.
but if there is action, then this good person, with the breakup of the body, after death, will be reborn in a state of loss, a bad destination, a place of downfall, in hell.
If there really is action, then this good person has drawn a losing throw in both respects—in that he is blameworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a state of loss, a bad destination, a place of downfall, in hell.
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who cooks or causes another to cook, who causes grief or makes others grieve, who torments or makes others torment, who makes tremble or makes others tremble, who kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in ambush, commits adultery, speaks falsely;
Even if one were to make the living beings of this earth into one heap of flesh, one pile of flesh, with a razor-edged wheel, there is evil from that source, there is an influx of evil.
Even if one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, cooking and making others cook, there is evil from that source, there is an influx of evil.
Even if one were to go along the north bank of the Ganges giving and making others give, sacrificing and making others sacrifice, there is merit from that source, there is an influx of merit.
By giving, by taming, by restraint, by truthful speech, there is merit, there is an influx of merit,’ it is to be expected of them that—avoiding these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct—they will undertake and observe these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct.
Taṁ kissa hetu?
For what reason?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Because those good recluses and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation in wholesome states, the aspect of purification.
Thus his bad virtue has already been abandoned, and good virtue is present—and this right view, right intention, right speech, non-opposition to the noble ones, instruction in the true Dhamma, non-self-exaltation, and non-disparagement of others.
If there really is action, then this good person has drawn a winning throw in both respects—in that he is praiseworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world.
all sentient beings, all living things, all creatures, all souls are without power, without strength, without energy, ripened by fate, chance, and nature, and experience pleasure and pain in the six classes of birth.’
not all sentient beings, not all living things, not all creatures, not all souls are without power, without strength, without energy, ripened by fate, chance, and nature, experiencing pleasure and pain in the six classes of birth.’
all sentient beings, all living things, all creatures, all souls are without power, without strength, without energy, ripened by fate, chance, and nature, and experience pleasure and pain in the six classes of birth,’ it is to be expected of them that—avoiding these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct—they will undertake and observe these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct.
Taṁ kissa hetu?
For what reason?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Because those good recluses and brahmins do not see the danger, degradation, and defilement of unwholesome states, nor the benefit of renunciation in wholesome states, the aspect of purification.
that is his instruction in what is not the true Dhamma.
sāssa hoti asaddhammasaññatti.
And by that instruction in what is not the true Dhamma, he extols himself and disparages others.
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.
Thus his good virtue has already been abandoned, and bad virtue is present—and this wrong view, wrong intention, wrong speech, opposition to the noble ones, instruction in what is not the true Dhamma, self-exaltation, and disparagement of others.
but if there is a cause, then this good person, with the breakup of the body, after death, will be reborn in a state of loss, a bad destination, a place of downfall, in hell.
If there really is a cause, then this good person has drawn a losing throw in both respects—in that he is blameworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a state of loss, a bad destination, a place of downfall, in hell.
not all sentient beings, not all living things, not all creatures, not all souls are without power, without strength, without energy, ripened by fate, chance, and nature, experiencing pleasure and pain in the six classes of birth,’ it is to be expected of them that—avoiding these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct—they will undertake and observe these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct.
Taṁ kissa hetu?
For what reason?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Because those good recluses and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation in wholesome states, the aspect of purification.
Thus his bad virtue has already been abandoned, and good virtue is present—and this right view, right intention, right speech, non-opposition to the noble ones, instruction in the true Dhamma, non-self-exaltation, and non-disparagement of others.
Thus many wholesome states come into being on account of right view.
If there really is a cause, then this good person has drawn a winning throw in both respects—in that he is praiseworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world.
If I, not knowing and not seeing, were to declare categorically: ‘This alone is true, all else is false,’ that would not be proper for me.
Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
As to those good recluses and brahmins who speak thus and hold such a view:
‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati.
‘There are no formless realms at all,’ if their words are true, it is possible that—among those deities who are form-possessing and mind-made—my rebirth there will be incontrovertible.
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
But as to those good recluses and brahmins who speak thus and hold such a view:
‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati.
‘There are formless realms in every way,’ if their words are true, it is possible that—among those deities who are formless and perception-made—my rebirth there will be incontrovertible.
If I, not knowing and not seeing, were to declare categorically: ‘This alone is true, all else is false,’ that would not be proper for me.
Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
As to those good recluses and brahmins who speak thus and hold such a view:
‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati.
‘There is no cessation of existence at all,’ if their words are true, it is possible that—among those deities who are formless and perception-made—my rebirth there will be incontrovertible.
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
But as to those good recluses and brahmins who speak thus and hold such a view:
‘There is no cessation of existence at all,’ their view is close to passion, close to bondage, close to delighting, close to attachment, close to clinging.
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
But those good recluses and brahmins who speak thus and hold such a view:
‘There is cessation of existence in every way,’ their view is close to dispassion, close to non-bondage, close to non-delighting, close to non-attachment, close to non-clinging.
So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
Reflecting thus, he is practicing for disenchantment with existences, for dispassion towards them, for their cessation.
Here, householders, a certain person torments others, devoted to the practice of tormenting others.
Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
Here, householders, a certain person torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others.
Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;
Here, householders, a certain person neither torments himself, nor is devoted to the practice of self-torment, nor torments others, nor is devoted to the practice of tormenting others;
he, not tormenting himself and not tormenting others, in this very life, without craving, quenched, cooled, experiencing bliss, dwells with a self become divine.
Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto?
And which person, householders, torments himself, devoted to the practice of self-torment?
Here, householders, a certain person is a naked ascetic, of unrestrained habits, licking his hands clean …pe… thus he dwells devoted to various kinds of bodily mortification and torment.
This, householders, is called the person who torments others, devoted to the practice of tormenting others.
Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?
And which person, householders, torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others?
Here, householders, a certain person is a king, a khattiya, an anointed monarch …pe… and they, threatened by punishment, threatened by fear, with tearful faces, crying, perform their tasks.
Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
This, householders, is called the person who torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others.
Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;
And which person, householders, neither torments himself, nor is devoted to the practice of self-torment, nor torments others, nor is devoted to the practice of tormenting others;
he, not tormenting himself and not tormenting others, in this very life, without craving, quenched, cooled, experiencing bliss, dwells with a self become divine?
Here, householders, a Tathāgata arises in the world, an Arahant, perfectly enlightened … pe… he, having abandoned these five hindrances, corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, with directed thought and evaluation, born of seclusion, accompanied by rapture and pleasure, enters upon and abides in the first jhāna.
With the stilling of directed thought and evaluation, with internal confidence and unification of mind, without directed thought and without evaluation, born of concentration, accompanied by rapture and pleasure, he enters upon and abides in the second jhāna …pe… the third jhāna …pe… the fourth jhāna.
With his mind thus concentrated, purified, bright, unblemished, rid of corruptions, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives.
He recollects his manifold past lives, that is—one birth, two births …pe… thus with their aspects and particulars he recollects his manifold past lives.
With his mind thus concentrated, purified, bright, unblemished, rid of corruptions, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and re-arising of beings.
With the divine eye, which is purified and surpasses the human, he sees beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate …pe… he understands how beings fare according to their kamma.
With his mind thus concentrated, purified, bright, unblemished, rid of corruptions, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints.
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there is the knowledge: ‘It is liberated.’
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;
This, householders, is called the person who neither torments himself, nor is devoted to the practice of self-torment, nor torments others, nor is devoted to the practice of tormenting others;
he, not tormenting himself and not tormenting others, in this very life, without craving, quenched, cooled, experiencing bliss, dwells with a self become divine.”
It is as if, Master Gotama, one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one who was lost, or to hold up a lamp in the darkness so that those with good sight might see forms;
“Suppose, Rāhula, a king’s bull elephant is a tusker, of fine breed, mature, a battle-goer, and when he goes into battle he does his work with his forefeet, with his hindfeet, with his forequarters, with his hindquarters, with his head, with his ears, with his tusks, and with his tail,
‘This king’s bull elephant is a tusker, of fine breed, mature, a battle-goer, and when he goes into battle he does his work with his forefeet, with his hindfeet…with his tail;
rakkhateva soṇḍaṁ.
but he protects his trunk.
Apariccattaṁ kho rañño nāgassa jīvitan’ti.
The king’s bull elephant has not yet laid down his life.’
But when, Rāhula, the king’s bull elephant…does his work with his forefeet, with his hindfeet…with his tail, and also with his trunk, then his mahout thinks:
‘This king’s bull elephant is a tusker, of fine breed, mature, a battle-goer, and when he goes into battle he does his work with his forefeet, with his hindfeet, with his forequarters, with his hindquarters, with his head, with his ears, with his tusks, and with his tail, and also with his trunk.
Pariccattaṁ kho rañño nāgassa jīvitaṁ.
The king’s bull elephant has laid down his life.
Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.
There is nothing now that the king’s bull elephant will not do.’
“So too, Rāhula, an action with the body should be done after repeated reflection; an action by speech should be done after repeated reflection; an action by mind should be done after repeated reflection.
‘Might this action with the body that I want to do lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this a unwholesome bodily action, with painful outcome, with painful result?’
‘This action with the body that I want to do might lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful outcome, with painful result,’ then such a bodily action is definitely not to be done by you.
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ karaṇīyaṁ.
‘This action with the body that I want to do would not lead to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant outcome, with pleasant result,’ then such a bodily action may be done by you.
Karontenapi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ:
“While you are doing an action with the body, Rāhula, you should reflect upon that same bodily action thus:
‘Is this action with the body that I am doing leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome bodily action, with painful outcome, with painful result?’
‘This action with the body that I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful outcome, with painful result,’ you should desist from such a bodily action.
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ.
‘This action with the body that I am doing is not leading to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant outcome, with pleasant result,’ you may continue such a bodily action.
Katvāpi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ:
“After you have done an action with the body, Rāhula, you should reflect upon that same bodily action thus:
‘Has this action with the body that I have done led to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome bodily action, with painful outcome, with painful result?’
‘This action with the body that I have done has led to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful outcome, with painful result,’ then you should confess, reveal, and disclose such a bodily action to the Teacher or to wise spiritual companions;
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
‘This action with the body that I have done has not led to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant outcome, with pleasant result,’ then you should dwell in joy and gladness, training day and night in wholesome states.
‘Might this action by speech that I want to do lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome verbal action, with painful outcome, with painful result?’
‘This action by speech that I want to do might lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome verbal action with painful outcome, with painful result,’ then such a verbal action is definitely not to be done by you.
‘This action by speech that I want to do would not lead to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome verbal action with pleasant outcome, with pleasant result,’ then such a verbal action may be done by you.
Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:
“While you are doing an action by speech, Rāhula, you should reflect upon that same verbal action thus:
‘Is this action by speech that I am doing leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome verbal action, with painful outcome, with painful result?’
‘This action by speech that I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome verbal action with painful outcome, with painful result,’ you should desist from such a verbal action.
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.
‘This action by speech that I am doing is not leading to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome verbal action with pleasant outcome, with pleasant result,’ you may continue such a verbal action.
Katvāpi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:
“After you have done an action by speech, Rāhula, you should reflect upon that same verbal action thus:
‘Has this action by speech that I have done led to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome verbal action, with painful outcome, with painful result?’
‘This action by speech that I have done has led to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome verbal action with painful outcome, with painful result,’ then you should confess, reveal, and disclose such a verbal action to the Teacher or to wise spiritual companions;
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
‘This action by speech that I have done has not led to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome verbal action with pleasant outcome, with pleasant result,’ then you should dwell in joy and gladness, training day and night in wholesome states.
‘Might this action by mind that I want to do lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome mental action, with painful outcome, with painful result?’
‘This action by mind that I want to do might lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome mental action with painful outcome, with painful result,’ then such a mental action is definitely not to be done by you.
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ karaṇīyaṁ.
‘This action by mind that I want to do would not lead to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome mental action with pleasant outcome, with pleasant result,’ then such a mental action may be done by you.
Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:
“While you are doing an action by mind, Rāhula, you should reflect upon that same mental action thus:
‘Is this action by mind that I am doing leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome mental action, with painful outcome, with painful result?’
‘This action by mind that I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome mental action with painful outcome, with painful result,’ you should desist from such a mental action.
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.
‘This action by mind that I am doing is not leading to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome mental action with pleasant outcome, with pleasant result,’ you may continue such a mental action.
Katvāpi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:
“After you have done an action by mind, Rāhula, you should reflect upon that same mental action thus:
‘Has this action by mind that I have done led to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome mental action, with painful outcome, with painful result?’
‘This action by mind that I have done has led to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome mental action with painful outcome, with painful result,’ then, Rāhula, you should be troubled, ashamed, and disgusted by such a mental action;
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
‘This action by mind that I have done has not led to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome mental action with pleasant outcome, with pleasant result,’ then you should dwell in joy and gladness, training day and night in wholesome states.
Ye hi keci, rāhula, atītamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhesuṁ, vacīkammaṁ parisodhesuṁ, manokammaṁ parisodhesuṁ, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhesuṁ.
“Rāhula, all those recluses and brahmins in the past who purified their bodily action, verbal action, and mental action, did so after repeated reflection.
All those recluses and brahmins in the future who will purify their bodily action, verbal action, and mental action, will do so after repeated reflection.
Therefore, Rāhula, you should train thus: ‘We will purify bodily action after repeated reflection; we will purify verbal action after repeated reflection; we will purify mental action after repeated reflection.’ Thus, Rāhula, should you train.”
“Rāhula, whatever is material form—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all material form should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’”
“Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti?
“Only material form, Blessed One? Only material form, Fortunate One?”
Then the Venerable Rāhula thought: “Who, having been advised face to face by the Blessed One today, would enter a village for alms?” So he turned back from there and sat down at the foot of a certain tree, legs crossed, keeping his body erect, and setting up mindfulness before him.
The Venerable Sāriputta saw the Venerable Rāhula sitting at the foot of a certain tree, legs crossed, keeping his body erect, and setting up mindfulness before him.
Disvāna āyasmantaṁ rāhulaṁ āmantesi:
Having seen him, he addressed the Venerable Rāhula:
“ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.
“Rāhula, develop the meditation on mindfulness of breathing.
“Whatever, Rāhula, is internal, individual, hard, solid, and appropriated, that is to say: head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else is internal, individual, hard, solid, and appropriated—this, Rāhula, is called the internal earth element.
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element, one makes the mind dispassionate towards the earth element.
Katamā ca, rāhula, āpodhātu?
And what, Rāhula, is the water element?
Āpodhātu siyā ajjhattikā, siyā bāhirā.
The water element may be internal or it may be external.
Whatever internally, individually, is water, watery, and appropriated, that is to say: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovia, urine, or whatever else internally, individually, is water, watery, and appropriated—this, Rāhula, is called the internal water element.
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the water element, one makes the mind dispassionate towards the water element.
Katamā ca, rāhula, tejodhātu?
And what, Rāhula, is the fire element?
Tejodhātu siyā ajjhattikā, siyā bāhirā.
The fire element may be internal or it may be external.
Katamā ca, rāhula, ajjhattikā tejodhātu?
And what, Rāhula, is the internal fire element?
Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—ayaṁ vuccati, rāhula, ajjhattikā tejodhātu.
Whatever internally, individually, is fire, fiery, and appropriated, that is to say: that by which one is warmed, that by which one ages, that by which one is consumed by fever, that by which what is eaten, drunk, chewed, and tasted gets properly digested, or whatever else internally, individually, is fire, fiery, and appropriated—this, Rāhula, is called the internal fire element.
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element, one makes the mind dispassionate towards the fire element.
Katamā ca, rāhula, vāyodhātu?
And what, Rāhula, is the air element?
Vāyodhātu siyā ajjhattikā, siyā bāhirā.
The air element may be internal or it may be external.
Whatever internally, individually, is air, airy, and appropriated, that is to say: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that move through the limbs, in-breath and out-breath, or whatever else internally, individually, is air, airy, and appropriated—this, Rāhula, is called the internal air element.
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the air element, one makes the mind dispassionate towards the air element.
Katamā ca, rāhula, ākāsadhātu?
And what, Rāhula, is the space element?
Ākāsadhātu siyā ajjhattikā, siyā bāhirā.
The space element may be internal or it may be external.
Whatever internally, individually, is space, spatial, and appropriated, that is to say: the ear holes, the nostril holes, the door of the mouth, and that by which one swallows what is eaten, drunk, chewed, and tasted, and where that lodges, and by which that passes out from the lower part of the body, or whatever else internally, individually, is space, spatial, void, voided, aperture, apertural, and untouched, appropriated by flesh and blood—this, Rāhula, is called the internal space element.
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the space element, one makes the mind dispassionate towards the space element.
For when you are developing meditation similar to earth, arisen agreeable and disagreeable contacts will not invade your mind and remain.
Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;
Just as, Rāhula, people throw clean things and unclean things, excrement and urine and spittle and pus and blood on the earth, and the earth is not horrified, humiliated, or disgusted because of that;
so too, Rāhula, develop meditation similar to earth. For when you are developing meditation similar to earth, arisen agreeable and disagreeable contacts will not invade your mind and remain.
For when you are developing meditation similar to water, arisen agreeable and disagreeable contacts will not invade your mind and remain.
Seyyathāpi, rāhula, āpasmiṁ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā;
Just as, Rāhula, people wash clean things and unclean things, excrement and urine and spittle and pus and blood in water, and the water is not horrified, humiliated, or disgusted because of that;
so too, Rāhula, develop meditation similar to water. For when you are developing meditation similar to water, arisen agreeable and disagreeable contacts will not invade your mind and remain.
For when you are developing meditation similar to fire, arisen agreeable and disagreeable contacts will not invade your mind and remain.
Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā;
Just as, Rāhula, fire burns clean things and unclean things, excrement and urine and spittle and pus and blood, and the fire is not horrified, humiliated, or disgusted because of that;
so too, Rāhula, develop meditation similar to fire. For when you are developing meditation similar to fire, arisen agreeable and disagreeable contacts will not invade your mind and remain.
For when you are developing meditation similar to air, arisen agreeable and disagreeable contacts will not invade your mind and remain.
Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā;
Just as, Rāhula, air blows on clean things and unclean things, on excrement and urine and spittle and pus and blood, and the air is not horrified, humiliated, or disgusted because of that;
so too, Rāhula, develop meditation similar to air. For when you are developing meditation similar to air, arisen agreeable and disagreeable contacts will not invade your mind and remain.
so too, Rāhula, develop meditation similar to space. For when you are developing meditation similar to space, arisen agreeable and disagreeable contacts will not invade your mind and remain.
Here, Rāhula, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him,
So satova assasati satova passasati.
ever mindful he breathes in, mindful he breathes out.
When mindfulness of breathing is developed and cultivated in this way, Rāhula, it is of great fruit and great benefit.
Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti.
When, Rāhula, mindfulness of breathing is thus developed and cultivated, even his final in-breaths and out-breaths cease with his knowing, not without his knowing.”
“These speculative views have been left undeclared by the Blessed One, set aside, and rejected:
‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—tāni me bhagavā na byākaroti.
‘The world is eternal’ or ‘the world is not eternal’; ‘the world is finite’ or ‘the world is infinite’; ‘the soul is the same as the body’ or ‘the soul is one thing and the body another’; ‘the Tathāgata exists after death’ or ‘the Tathāgata does not exist after death’ or ‘the Tathāgata both exists and does not exist after death’ or ‘the Tathāgata neither exists nor does not exist after death’—these the Blessed One does not declare to me.
Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati.
That the Blessed One does not declare these to me does not please me, it does not suit me.
I will go to the Blessed One and ask him about this matter.
Sace me bhagavā byākarissati:
If the Blessed One declares to me:
‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ bhagavati brahmacariyaṁ carissāmi;
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death,’ then I will lead the holy life under the Blessed One.
no ce me bhagavā byākarissati:
If the Blessed One does not declare to me:
‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death,’ then I will abandon the training and return to the low life.”
“Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘These speculative views have been left undeclared by the Blessed One, set aside, and rejected:
‘sassato loko’tipi, ‘asassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—tāni me bhagavā na byākaroti.
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death’—these the Blessed One does not declare to me.
Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati.
That the Blessed One does not declare these to me does not please me, it does not suit me.
I will go to the Blessed One and ask him about this matter.
Sace me bhagavā byākarissati:
If the Blessed One declares to me:
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ bhagavati, brahmacariyaṁ carissāmi.
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death,’ then I will lead the holy life under the Blessed One.
No ce me bhagavā byākarissati:
If the Blessed One does not declare to me:
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti.
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death,’ then I will abandon the training and return to the low life.’
Sace bhagavā jānāti:
If the Blessed One knows:
‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu;
‘The world is eternal,’ let the Blessed One declare to me, ‘The world is eternal.’
sace bhagavā jānāti:
If the Blessed One knows:
‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu.
‘The world is not eternal,’ let the Blessed One declare to me, ‘The world is not eternal.’
‘The soul is the same as the body’ or ‘the soul is one thing and the body another,’ then for one who does not know, who does not see, this is the straightforward thing, namely:
‘The Tathāgata exists after death’ or ‘the Tathāgata does not exist after death,’ then for one who does not know, who does not see, this is the straightforward thing, namely:
‘na jānāmi na passāmī’ti.
‘I do not know, I do not see.’
Sace bhagavā jānāti:
If the Blessed One knows:
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu;
‘The Tathāgata both exists and does not exist after death,’ let the Blessed One declare to me, ‘The Tathāgata both exists and does not exist after death.’
sace bhagavā jānāti:
If the Blessed One knows:
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu.
‘The Tathāgata neither exists nor does not exist after death,’ let the Blessed One declare to me, ‘The Tathāgata neither exists nor does not exist after death.’
No ce bhagavā jānāti:
If the Blessed One does not know:
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:
‘The Tathāgata both exists and does not exist after death’ or ‘the Tathāgata neither exists nor does not exist after death,’ then for one who does not know, who does not see, this is the straightforward thing, namely:
‘na jānāmi, na passāmī’”ti.
‘I do not know, I do not see.’”
“Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ:
“Now did I, Mālukyaputta, ever say to you:
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
‘Come, Mālukyaputta, lead the holy life under me, and I will declare to you:
“The world is eternal” or “the world is not eternal,” or “the world is finite” or “the world is infinite,” or “the soul is the same as the body” or “the soul is one thing and the body another,” or “the Tathāgata exists after death” or “the Tathāgata does not exist after death” or “the Tathāgata both exists and does not exist after death” or “the Tathāgata neither exists nor does not exist after death”’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tvaṁ vā pana maṁ evaṁ avaca:
“Or did you ever say to me:
‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
‘Venerable sir, I will lead the holy life under the Blessed One, and the Blessed One will declare to me:
“The world is eternal” or “the world is not eternal,” or “the world is finite” or “the world is infinite,” or “the soul is the same as the body” or “the soul is one thing and the body another,” or “the Tathāgata exists after death” or “the Tathāgata does not exist after death” or “the Tathāgata both exists and does not exist after death” or “the Tathāgata neither exists nor does not exist after death”’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi:
“So, Mālukyaputta, I did not say to you:
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
‘Come, Mālukyaputta, lead the holy life under me, and I will declare to you: “The world is eternal” or “the world is not eternal” … or “the Tathāgata neither exists nor does not exist after death”’;
“sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇāti vā”’ti;
nor did you say to me:
napi kira maṁ tvaṁ vadesi:
‘Venerable sir, I will lead the holy life under the Blessed One, and the Blessed One will declare to me:
‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
“The world is eternal” or “the world is not eternal” … or “the Tathāgata neither exists nor does not exist after death.”’
“sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?
That being so, foolish man, who are you and what are you abandoning?
///
Yo kho, mālukyaputta, evaṁ vadeyya:
If anyone, Mālukyaputta, should say thus:
‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati:
‘I will not lead the holy life under the Blessed One until the Blessed One declares to me:
“sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti, abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
“The world is eternal” or “the world is not eternal” … or “the Tathāgata neither exists nor does not exist after death,”’ that would remain undeclared by the Tathāgata, and meanwhile that person would die.
‘I will not have this arrow removed until I know the bowstring with which I was wounded—whether it was of swallow-wort or of hemp or of sinew or of munjā grass or of khīrapaṇṇī plant’;
‘I will not have this arrow removed until I know what kind of feathers were used on the arrow with which I was wounded—whether those of a vulture or a heron or a falcon or a peacock or a sithilahanu bird’;
‘I will not have this arrow removed until I know with what kind of sinew the arrow was bound with which I was wounded—whether that of an ox or a buffalo or a lion or a monkey’;
‘I will not have this arrow removed until I know what kind of arrowhead I was wounded with—whether it was a spike, or a razor-edge, or a barbed point, or an iron dart, or a calf’s tooth, or a karavīra-leaf point’—all this would not be known to that man, Mālukyaputta, and meanwhile that man would die.
Evameva kho, mālukyaputta, yo evaṁ vadeyya:
So too, Mālukyaputta, if anyone should say thus:
‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati:
‘I will not lead the holy life under the Blessed One until the Blessed One declares to me:
“sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti—abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
“The world is eternal” or “the world is not eternal” … or “the Tathāgata neither exists nor does not exist after death,”’—that would remain undeclared by the Tathāgata, and meanwhile that person would die.
‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
‘The world is eternal,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That is not the case.
‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
‘The world is not eternal,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That too is not the case.
Whether the view ‘the world is eternal’ exists, Mālukyaputta, or the view ‘the world is not eternal’ exists, there is still birth, there is old age, there is death, there are sorrow, lamentation, pain, grief, and despair, the destruction of which I prescribe here and now.
yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.
‘The world is finite,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That is not the case.
‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
‘The world is infinite,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That too is not the case.
‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
Whether the view ‘the world is finite’ exists, Mālukyaputta, or the view ‘the world is infinite’ exists, there is still birth, there is old age, there is death, there are sorrow, lamentation, pain, grief, and despair, the destruction of which I prescribe here and now.
Whether the view ‘the soul is the same as the body’ exists, Mālukyaputta, or the view ‘the soul is one thing and the body another’ exists, there is still birth …pe… the destruction of which I prescribe here and now.
Whether the view ‘the Tathāgata exists after death’ exists, Mālukyaputta, or the view ‘the Tathāgata does not exist after death’ exists, there is still birth …pe… the destruction of which I prescribe here and now.
‘The Tathāgata both exists and does not exist after death,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That is not the case.
‘The Tathāgata neither exists nor does not exist after death,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That too is not the case.
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
Whether the view ‘the Tathāgata both exists and does not exist after death’ exists, Mālukyaputta, or the view ‘the Tathāgata neither exists nor does not exist after death’ exists, there is still birth …pe… the destruction of which I prescribe here and now.
‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.
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Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;
Therefore, Mālukyaputta, remember what I have left undeclared as undeclared,
byākatañca me byākatato dhāretha.
and remember what I have declared as declared.
Kiñca, mālukyaputta, mayā abyākataṁ?
And what, Mālukyaputta, have I left undeclared?
‘Sassato loko’ti mālukyaputta, mayā abyākataṁ;
‘The world is eternal’—this, Mālukyaputta, I have left undeclared.
‘asassato loko’ti—mayā abyākataṁ;
‘The world is not eternal’—this I have left undeclared.
‘antavā loko’ti—mayā abyākataṁ;
‘The world is finite’—this I have left undeclared.
‘anantavā loko’ti—mayā abyākataṁ;
‘The world is infinite’—this I have left undeclared.
‘taṁ jīvaṁ taṁ sarīran’ti—mayā abyākataṁ;
‘The soul is the same as the body’—this I have left undeclared.
‘aññaṁ jīvaṁ aññaṁ sarīran’ti—mayā abyākataṁ;
‘The soul is one thing and the body another’—this I have left undeclared.
‘hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ;
‘The Tathāgata exists after death’—this I have left undeclared.
‘The Tathāgata does not exist after death’—this I have left undeclared.
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ;
‘The Tathāgata both exists and does not exist after death’—this I have left undeclared.
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ.
‘The Tathāgata neither exists nor does not exist after death’—this I have left undeclared.
Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ?
And why, Mālukyaputta, have I left this undeclared?
Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
Because, Mālukyaputta, it is not connected with the goal, it is not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
Tasmā taṁ mayā abyākataṁ.
Therefore I have left it undeclared.
Kiñca, mālukyaputta, mayā byākataṁ?
And what, Mālukyaputta, have I declared?
‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ;
‘This is suffering’—this, Mālukyaputta, I have declared.
‘ayaṁ dukkhasamudayo’ti—mayā byākataṁ;
‘This is the origin of suffering’—this I have declared.
‘ayaṁ dukkhanirodho’ti—mayā byākataṁ;
‘This is the cessation of suffering’—this I have declared.
Because this is connected with the goal, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
Tasmā taṁ mayā byākataṁ.
Therefore I have declared it.
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;
Therefore, Mālukyaputta, remember what I have left undeclared as undeclared,
For a young infant, Mālukyaputta, a tender, supine baby, does not even have the notion ‘rules,’ so how could adherence to rules and observances in regard to rules arise in him?
Anusetvevassa sīlabbataparāmāsānusayo.
Yet the underlying tendency to adherence to rules and observances lies latent in him.
For a young infant, Mālukyaputta, a tender, supine baby, does not even have the notion ‘sensual pleasures,’ so how could sensual desire for sensual pleasures arise in him?
Anusetvevassa kāmarāgānusayo.
Yet the underlying tendency to sensual lust lies latent in him.
“Here, Ānanda, an uninstructed ordinary person, who has no regard for noble ones, is unskilled in the Dhamma of the noble ones, untrained in the Dhamma of the noble ones, who has no regard for true men, is unskilled in the Dhamma of true men, untrained in the Dhamma of true men, dwells with a mind obsessed and enslaved by identity view;
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti.
and he does not understand as it actually is the escape from arisen identity view.
He dwells with a mind obsessed and enslaved by ill will;
uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti.
and he does not understand as it actually is the escape from arisen ill will.
Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.
That ill will of his, become strong and uneliminated, is a lower fetter.
Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena;
But, Ānanda, an instructed noble-one's-disciple, who has regard for noble ones, is skilled in the Dhamma of the noble ones, well trained in the Dhamma of the noble ones, who has regard for true men, is skilled in the Dhamma of true men, well trained in the Dhamma of true men, does not dwell with a mind obsessed and enslaved by identity view;
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti.
he understands as it actually is the escape from arisen identity view.
Tassa sā sakkāyadiṭṭhi sānusayā pahīyati.
That identity view of his, along with its underlying tendency, is abandoned.
Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena;
He does not dwell with a mind obsessed and enslaved by doubt;
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti.
he understands as it actually is the escape from arisen doubt.
Tassa sā vicikicchā sānusayā pahīyati.
That doubt of his, along with its underlying tendency, is abandoned.
Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena;
He does not dwell with a mind obsessed and enslaved by adherence to rules and observances;
uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti.
he understands as it actually is the escape from arisen adherence to rules and observances.
Tassa so sīlabbataparāmāso sānusayo pahīyati.
That adherence to rules and observances of his, along with its underlying tendency, is abandoned.
Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena;
He does not dwell with a mind obsessed and enslaved by sensual lust;
uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti.
he understands as it actually is the escape from arisen sensual lust.
Tassa so kāmarāgo sānusayo pahīyati.
That sensual lust of his, along with its underlying tendency, is abandoned.
Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena;
He does not dwell with a mind obsessed and enslaved by ill will;
uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti.
he understands as it actually is the escape from arisen ill will.
Tassa so byāpādo sānusayo pahīyati.
That ill will of his, along with its underlying tendency, is abandoned.
That, Ānanda, without having followed the path and the practice for the abandonment of the five lower fetters, one will know or see or abandon the five lower fetters—this is impossible.
Suppose, Ānanda, a great tree standing possessed of heartwood: that without cutting through the bark, without cutting through the sapwood, one will cut through the heartwood—this is impossible.
So too, Ānanda, that without having followed the path and the practice for the abandonment of the five lower fetters, one will know or see or abandon the five lower fetters—this is impossible.
But that, Ānanda, by following the path and the practice for the abandonment of the five lower fetters, one will know or see or abandon the five lower fetters—this is possible.
Suppose, Ānanda, a great tree standing possessed of heartwood: that by cutting through the bark, by cutting through the sapwood, one will cut through the heartwood—this is possible.
So too, Ānanda, that by following the path and the practice for the abandonment of the five lower fetters, one will know or see or abandon the five lower fetters—this is possible.
‘By swimming across the current of this river Ganges with my arms, I will get safely to the further shore’;
so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ.
but he would not be able to get safely to the further shore.
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati;
So too, Ānanda, when the Dhamma is being taught for the cessation of identity, if the mind of anyone does not enter into it, does not become confident, settled, and resolved;
So too, Ānanda, when the Dhamma is being taught for the cessation of identity, if the mind of anyone enters into it, becomes confident, settled, and resolved;
seyyathāpi so balavā puriso evamete daṭṭhabbā.
such a one should be seen as like that strong man.
Here, Ānanda, secluded from acquisitions, with the abandoning of unwholesome states, with the complete tranquillization of bodily coarseness, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion.
Whatever exists there of material form, feeling, perception, volitional formations, consciousness—he sees these states as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self.
So tehi dhammehi cittaṁ paṭivāpeti.
He turns his mind away from those states.
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:
Having turned his mind away from those states, he directs his mind towards the deathless element:
‘This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.’
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;
Standing on that, he attains the destruction of the taints.
no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.
If he does not attain the destruction of the taints, then by that very Dhamma-lust, by that very Dhamma-delight, with the destruction of the five lower fetters, he is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.
Again, Ānanda, with the stilling of directed thought and evaluation …pe… a bhikkhu enters upon and abides in the second jhāna …pe… the third jhāna …pe… the fourth jhāna.
Again, Ānanda, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and abides in the base of infinite space.
Again, Ānanda, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and abides in the base of infinite consciousness.
Again, Ānanda, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness.
“If, venerable sir, this is the path, this is the practice for the abandonment of the five lower fetters, then why is it that some bhikkhus here are liberated by mind, and some bhikkhus are liberated by wisdom?”
Then, when the training rule was being laid down by the Blessed One, when the Sangha of bhikkhus was undertaking the training, the Venerable Bhaddāli declared his inability.
Then the Venerable Bhaddāli, for the entire three months, did not come into the Blessed One’s presence, just as one who is not fulfilling the training in the Teacher’s Dispensation.
Now at that time, a number of bhikkhus were doing robe-making for the Blessed One, thinking: “When his robe is finished, at the end of three months, the Blessed One will set out on tour.”
Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami;
Then the Venerable Bhaddāli went to those bhikkhus;
upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi.
having approached, he exchanged greetings with those bhikkhus.
“A transgression, venerable sir, has overcome me, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my inability.
“Indeed, Bhaddāli, a transgression overcame you, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by me, when the Sangha of bhikkhus was undertaking the training, you declared your inability.
‘The Blessed One is dwelling in Sāvatthī, and the Blessed One will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’?
‘Many bhikkhus have entered the rains retreat in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’?
‘Many bhikkhunīs have entered the rains retreat in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’?
‘Many lay followers are residing in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’?
‘Many laywoman followers are residing in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’?
‘Many ascetics and brahmins of different sects have entered the rains retreat in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli, a disciple of the ascetic Gotama, a senior bhikkhu, is not fulfilling the training in the Dispensation’?
“A transgression, venerable sir, has overcome me, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my inability.
“Indeed, Bhaddāli, a transgression overcame you, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by me, when the Sangha of bhikkhus was undertaking the training, you declared your inability.
“What do you think, Bhaddāli? Suppose there were a bhikkhu liberated by wisdom … a body-witness … one who has attained to view … one liberated by faith … a Dhamma-follower … a faith-follower. If I were to say to him:
‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti?
‘Come, bhikkhu, you must walk in the mud for me,’ would he walk in it, or would he bend his body otherwise, or would he say ‘No’?”
“What do you think, Bhaddāli? Were you at that time liberated in both ways, or liberated by wisdom, or a body-witness, or one who has attained to view, or one liberated by faith, or a Dhamma-follower, or a faith-follower?”
A transgression, venerable sir, has overcome me, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my inability.
“Indeed, Bhaddāli, a transgression overcame you, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by me, when the Sangha of bhikkhus was undertaking the training, you declared your inability.
Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
But since you, Bhaddāli, having seen your transgression as a transgression, make amends according to Dhamma, we accept it from you.
For this is growth, Bhaddāli, in the Noble One’s Vinaya, when one, having seen a transgression as a transgression, makes amends according to Dhamma, and undertakes future restraint.
‘Suppose I were to resort to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
As he lives thus withdrawn, the Teacher reproaches him, the wise spiritual companions who investigate reproach him, the devas reproach him, and he reproaches himself.
So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṁ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.
Being reproached by the Teacher, reproached by wise spiritual companions who investigate, reproached by devas, and reproaching himself, he does not realize any state of further-men, any distinction in knowledge and vision worthy of the noble ones.
‘Suppose I were to resort to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṁ na upavadati.
As he lives thus withdrawn, the Teacher does not reproach him, the wise spiritual companions who investigate do not reproach him, the devas do not reproach him, and he does not reproach himself.
Not being reproached by the Teacher, not reproached by wise spiritual companions who investigate, not reproached by devas, and not reproaching himself, he realizes a state of further-men, a distinction in knowledge and vision worthy of the noble ones.
Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion.
Again, Bhaddāli, with the stilling of directed thought and evaluation, a bhikkhu enters upon and abides in the second jhāna, which has internal Gconfidence and unification of mind, is without directed thought and evaluation, and has rapture and happiness born of concentration.
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation.
Puna caparaṁ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti:
Again, Bhaddāli, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, he experiences happiness with the body; he enters upon and abides in the third jhāna, of which the noble ones declare:
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation.
Puna caparaṁ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Again, Bhaddāli, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives.
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma:
or these good beings, endowed with good conduct of body …pe… have reappeared in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human …pe… he understands how beings fare according to their kamma.
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints.
He understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering’;
he understands as it actually is: ‘These are taints’; he understands as it actually is: ‘This is the origin of taints’; he understands as it actually is: ‘This is the cessation of taints’; he understands as it actually is: ‘This is the way leading to the cessation of taints.’
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there is knowledge: ‘It is liberated.’
“Here, Bhaddāli, a certain bhikkhu is a frequent offender, full of offences.
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha.
When spoken to by the bhikkhus, he prevaricates, leads the talk astray, displays anger, hatred, and resentment, does not conduct himself properly, does not yield, does not make amends, and says, ‘I will do what makes the Sangha satisfied.’
‘This friend, the bhikkhu, is a frequent offender, full of offences.
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha.
When spoken to by the bhikkhus, he prevaricates, leads the talk astray, displays anger, hatred, and resentment, does not conduct himself properly, does not yield, does not make amends, and does not say, “I will do what makes the Sangha satisfied.”
But here, Bhaddāli, a certain bhikkhu is a frequent offender, full of offences.
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha.
When spoken to by the bhikkhus, he does not prevaricate, does not lead the talk astray, does not display anger, hatred, and resentment, conducts himself properly, yields, makes amends, and says, ‘I will do what makes the Sangha satisfied.’
‘This friend, the bhikkhu, is a frequent offender, full of offences.
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha.
When spoken to by the bhikkhus, he does not prevaricate, does not lead the talk astray, does not display anger, hatred, and resentment, conducts himself properly, yields, makes amends, and says, “I will do what makes the Sangha satisfied.”
Here, Bhaddāli, a certain bhikkhu is an occasional offender, not full of offences.
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha.
When spoken to by the bhikkhus, he prevaricates, leads the talk astray, displays anger, hatred, and resentment, does not conduct himself properly, does not yield, does not make amends, and says, ‘I will do what makes the Sangha satisfied.’
‘This friend, the bhikkhu, is an occasional offender, not full of offences.
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha.
When spoken to by the bhikkhus, he prevaricates, leads the talk astray, displays anger, hatred, and resentment, does not conduct himself properly, does not yield, does not make amends, and does not say, “I will do what makes the Sangha satisfied.”
But here, Bhaddāli, a certain bhikkhu is an occasional offender, not full of offences.
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha.
When spoken to by the bhikkhus, he does not prevaricate, does not lead the talk astray, does not display anger, hatred, and resentment, conducts himself properly, yields, makes amends, and says, ‘I will do what makes the Sangha satisfied.’
‘This friend, the bhikkhu, is an occasional offender, not full of offences.
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha.
When spoken to by the bhikkhus, he does not prevaricate, does not lead the talk astray, does not display anger, hatred, and resentment, conducts himself properly, yields, makes amends, and says, “I will do what makes the Sangha satisfied.”
And this, Bhaddāli, is the reason, this is the cause, why they do not so repeatedly and insistently take action against a certain bhikkhu here.”
“Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu?
“What, venerable sir, is the reason, what is the cause, why formerly there were fewer training rules but more bhikkhus were established in final knowledge?
Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti?
And what, venerable sir, is the reason, what is the cause, why now there are more training rules but fewer bhikkhus are established in final knowledge?”
“So it is, Bhaddāli. When beings are deteriorating and the true Dhamma is disappearing, there are more training rules and fewer bhikkhus are established in final knowledge.
Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.
The Teacher, Bhaddāli, does not lay down a training rule for his disciples as long as certain conditions for the taints do not appear in the Sangha here.
But when, Bhaddāli, certain conditions for the taints appear in the Sangha here, then the Teacher lays down a training rule for his disciples for the very counteracting of those conditions for the taints.
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṁ patto hoti.
Certain conditions for the taints do not appear in the Sangha here, Bhaddāli, as long as the Sangha has not reached greatness.
Certain conditions for the taints do not appear in the Sangha here, Bhaddāli, as long as the Sangha has not reached the peak of gain, the peak of glory, the peak of great learning, the peak of seniority.
But when, Bhaddāli, the Sangha has reached the peak of seniority, then certain conditions for the taints appear in the Sangha here, then the Teacher lays down a training rule for his disciples for the very counteracting of those conditions for the taints.
Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ.
Few were you, Bhaddāli, at that time when I taught you the Dhamma exposition with the simile of the thoroughbred colt.
Taṁ sarasi bhaddālī”ti?
Do you remember that, Bhaddāli?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti?
“What reason, Bhaddāli, do you infer for that?”
“So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti.
“Indeed, venerable sir, for a long time I was one who did not fulfil the training in the Teacher’s Dispensation.”
“Na kho, bhaddāli, eseva hetu, esa paccayo.
“That, Bhaddāli, is not the only reason, not the only cause.
Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito:
But you, Bhaddāli, have for a long time been known to me by mind as I have mentally encompassed you:
‘This foolish man does not, when the Dhamma is being taught by me, make an effort, pay attention, apply his whole mind, and listen to the Dhamma with attentive ear.’
Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi.
However, Bhaddāli, I will teach you the Dhamma exposition with the simile of the thoroughbred colt.
When, Bhaddāli, the fine thoroughbred colt, through repeated training and gradual training, has become composed in that respect, the horse-trainer then trains it further in wearing the yoke.
When, Bhaddāli, the fine thoroughbred colt, through repeated training and gradual training, has become composed in that respect, the horse-trainer then trains it further in pacing, in circling, in trotting, in galloping, in charging, in royal qualities, in royal lineage, in supreme speed, in supreme fleetness, in supreme gentleness.
While it is being trained in supreme speed, in supreme fleetness, in supreme gentleness, it makes some struggles, contortions, and writhings, as it has not been trained in this before.
So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.
But through repeated training and gradual training, it becomes composed in that respect.
When, Bhaddāli, the fine thoroughbred colt, through repeated training and gradual training, has become composed in that respect, the horse-trainer then further endows it with adornments and accoutrements.
Possessed of these ten factors, Bhaddāli, the fine thoroughbred colt becomes fit for a king, an asset to a king, and is reckoned as one of the king’s appurtenances.
So too, Bhaddāli, a bhikkhu possessed of ten qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.
Here, Bhaddāli, a bhikkhu is possessed of the right view of one beyond training, possessed of the right resolve of one beyond training, possessed of the right speech of one beyond training, possessed of the right action of one beyond training, possessed of the right livelihood of one beyond training, possessed of the right effort of one beyond training, possessed of the right mindfulness of one beyond training, possessed of the right concentration of one beyond training, possessed of the right knowledge of one beyond training, possessed of the right liberation of one beyond training—possessed of these ten qualities, Bhaddāli, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
Then, venerable sir, I felt some alteration, some dejection:
‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.
‘Even the choice almsfood, solid and soft, which faithful householders give us in the daytime out of hours, the Blessed One tells us to abandon, the Sugata tells us to relinquish.’
Once upon a time, venerable sir, bhikkhus wandering for alms in the thick darkness of the night would enter a cesspool, or fall into a sewer, or climb over a thorn hedge, or climb over a sleeping cow, or encounter young men who had committed crimes or who had not committed crimes, and women would invite them with unseemly proposals.
Better for you, bhikkhu, that your belly were cut open with a sharp butcher’s knife, than that you should wander for alms for the sake of your belly in the thick darkness of the night!’
Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti:
When I recollect that, venerable sir, it occurs to me:
‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;
‘The Blessed One has been the remover of many painful states for us, the provider of many pleasant states for us;
bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti.
the Blessed One has been the remover of many unwholesome states for us, the provider of many wholesome states for us.’”
“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:
“So too, Udāyī, some foolish men here, when told by me, ‘Abandon this,’ say:
‘That rotting creeper by which that quail was tied, and came to death or capture or killing right there—that for it was a weak bond, a feeble bond, a rotting bond, an insubstantial bond’;
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
would he, Udāyī, speaking thus, be speaking rightly?”
That rotting creeper, venerable sir, by which that quail was tied, and came to death or capture or killing right there—that for it was a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log.”
‘What of this trifling, insignificant thing? This ascetic is too meticulous.’
Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.
And they do not abandon it, and they show displeasure towards me.
Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.
And for those bhikkhus who are desirous of training, that, Udāyī, becomes a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log.
Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:
But here, Udāyī, some sons of good family, when told by me, ‘Abandon this,’ say:
‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?
‘What of this trifling, insignificant thing, fit to be abandoned, that the Blessed One tells us to abandon, that the Sugata tells us to relinquish?’
Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.
And they abandon it, and they do not show displeasure towards me.
Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.
And those bhikkhus who are desirous of training, having abandoned it, live with little trouble, with lightened burdens, subsisting on what is given by others, with a mind like that of a wild deer.
just as, Udāyī, a king’s elephant with tusks like plowshares, huge, of noble breed, a battle-charger, tied with strong leather thongs, by slightly bending its body, breaks and shatters those bonds and goes wherever it wishes.
‘Those strong leather thongs by which that king’s elephant with tusks like plowshares, huge, of noble breed, a battle-charger, was tied, and by slightly bending its body, broke and shattered those bonds and went wherever it wished—that for it was a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log’;
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
would he, Udāyī, speaking thus, be speaking rightly?”
Those strong leather thongs, venerable sir, by which that king’s elephant with tusks like plowshares, huge, of noble breed, a battle-charger, was tied, and by slightly bending its body, broke and shattered those bonds and went wherever it wished—that for it was a weak bond …pe… an insubstantial bond.”
“So too, Udāyī, some sons of good family here, when told by me, ‘Abandon this,’ say:
‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?
‘What of this trifling, insignificant thing, fit to be abandoned, that the Blessed One tells us to abandon, that the Sugata tells us to relinquish?’
Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.
And they abandon it, and they do not show displeasure towards me.
Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.
And those bhikkhus who are desirous of training, having abandoned it, live with little trouble, with lightened burdens, subsisting on what is given by others, with a mind like that of a wild deer.
he might have one dilapidated little hut, crow-infested, not very fine, one dilapidated little bedstead, not very fine, one pot of grain-sweepings, not very fine, one wife, not very fine.
But he would not be able to abandon that one dilapidated little hut, crow-infested, not very fine, to abandon that one dilapidated little bedstead, not very fine, to abandon that one pot of grain-sweepings, not very fine, to abandon that one wife, not very fine, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness.
‘Those bonds by which that man was bound, so that he could not abandon that one dilapidated little hut, crow-infested, not very fine, to abandon that one dilapidated little bedstead, not very fine, to abandon that one pot of grain-sweepings, not very fine, to abandon that one wife, not very fine, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness;
Those bonds, venerable sir, by which that man was bound, so that he could not abandon that one dilapidated little hut, crow-infested, not very fine, to abandon that one dilapidated little bedstead, not very fine, to abandon that one pot of grain-sweepings, not very fine, to abandon that one wife, not very fine, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness;
Suppose, Udāyī, a householder or a householder’s son, wealthy, of great riches, of great possessions, with heaps of many kahapanas, heaps of many grains, heaps of many fields, heaps of many lands, heaps of many wives, heaps of many male slaves, heaps of many female slaves;
He would be able to abandon those heaps of many kahapanas, to abandon those heaps of many grains, to abandon those heaps of many fields, to abandon those heaps of many lands, to abandon those heaps of many wives, to abandon those heaps of many male slaves, to abandon those heaps of many female slaves, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness.
‘Those bonds by which that householder or householder’s son was bound, so that he could abandon those heaps of many kahapanas, to abandon those heaps of many grains, to abandon those heaps of many fields, to abandon those heaps of many lands, to abandon those heaps of many wives, to abandon those heaps of many male slaves, to abandon those heaps of many female slaves, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness, that for him was a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log’;
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
would he, Udāyī, speaking thus, be speaking rightly?”
Those bonds, venerable sir, by which that householder or householder’s son was bound, so that he could abandon those heaps of many kahapanas, to abandon those heaps of many grains, to abandon those heaps of many fields, to abandon those heaps of many lands, to abandon those heaps of many wives, to abandon those heaps of many male slaves, to abandon those heaps of many female slaves, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness;
“So too, Udāyī, some sons of good family here, when told by me, ‘Abandon this,’ say:
‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?
‘What of this trifling, insignificant thing, fit to be abandoned, that the Blessed One tells us to abandon, that the Sugata tells us to relinquish?’
Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.
And they abandon it, and they do not show displeasure towards me.
Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.
And those bhikkhus who are desirous of training, having abandoned it, live with little trouble, with lightened burdens, subsisting on what is given by others, with a mind like that of a wild deer.
As he is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions, thoughts connected with acquisitions, accompanied by recollections, assail him.
So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti.
He tolerates them, does not abandon them, does not dispel them, does not make them vanish, does not bring them to an end.
Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.
This person, Udāyī, I call ‘fettered,’ not ‘unfettered.’
Taṁ kissa hetu?
For what reason?
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Because the diversity of faculties, Udāyī, in this person is known to me.
As he is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions, thoughts connected with acquisitions, accompanied by recollections, assail him.
So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.
He does not tolerate them, abandons them, dispels them, makes them vanish, brings them to an end.
Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.
This person too, Udāyī, I call ‘fettered,’ not ‘unfettered.’
Taṁ kissa hetu?
For what reason?
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Because the diversity of faculties, Udāyī, in this person is known to me.
As he is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions, sometimes, due to a lapse of mindfulness, thoughts connected with acquisitions, accompanied by recollections, assail him;
As he is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions, sometimes, due to a lapse of mindfulness, thoughts connected with acquisitions, accompanied by recollections, assail him;
But here, Udāyī, a certain person, having understood, ‘Acquisition is the root of suffering’—thus having known, is without acquisitions, liberated in the destruction of acquisitions.
Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti.
This person, Udāyī, I call ‘unfettered,’ not ‘fettered.’
Taṁ kissa hetu?
For what reason?
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Because the diversity of faculties, Udāyī, in this person is known to me.
Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ.
These, Udāyī, are the four kinds of persons existing in the world.
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, enticing; sounds cognizable by the ear …pe… odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, enticing.
Ime kho, udāyi, pañca kāmaguṇā.
These, Udāyī, are the five cords of sensual pleasure.
Yaṁ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ miḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ, na sevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ;
Whatever pleasure and joy, Udāyī, arise in dependence on these five cords of sensual pleasure, this is called sensual pleasure, a filthy pleasure, a worldly pleasure, an ignoble pleasure; it is not to be cultivated, not to be developed, not to be pursued;
Here, Udāyī, a bhikkhu, quite secluded from sensual pleasures …pe… enters upon and abides in the first jhāna; with the stilling of directed thought and evaluation …pe… he enters upon and abides in the second jhāna; with the fading away of rapture …pe… he enters upon and abides in the third jhāna; with the abandoning of pleasure and pain …pe… he enters upon and abides in the fourth jhāna.
This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of enlightenment; it is to be cultivated, to be developed, to be pursued;
Here, Udāyī, a bhikkhu, with the stilling of directed thought and evaluation …pe… enters upon and abides in the second jhāna; this is its transcendence.
Here, Udāyī, a bhikkhu, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ enters upon and abides in the base of infinite space; this is its transcendence.
Here, Udāyī, a bhikkhu, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enters upon and abides in the base of infinite consciousness; this is its transcendence.
Here, Udāyī, a bhikkhu, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ enters upon and abides in the base of nothingness; this is its transcendence.
Here, Udāyī, a bhikkhu, by completely surmounting the base of nothingness, enters upon and abides in the base of neither-perception-nor-non-perception; this is its transcendence.
Here, Udāyī, a bhikkhu, by completely surmounting the base of neither-perception-nor-non-perception, enters upon and abides in the cessation of perception and feeling; this is its transcendence.
Now at that time about five hundred bhikkhus headed by Sāriputta and Moggallāna had arrived at Cātumā to see the Blessed One.
Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ.
And those visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging lodgings, and putting away their bowls and robes, were making a loud noise, a great noise.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Blessed One addressed the Venerable Ānanda:
These visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging lodgings, and putting away their bowls and robes, are making a loud noise, a great noise.”
These visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging lodgings, and putting away their bowls and robes, are making a loud noise, a great noise.”
“Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti.
“Go, bhikkhus, I dismiss you. You are not to live in my presence.”
“Yes, venerable sir,” those bhikkhus replied to the Blessed One, and rising from their seats, having paid homage to the Blessed One and circumambulated him keeping their right side towards him, they packed up their lodgings, took their bowls and robes, and departed.
so too, venerable sir, there are new bhikkhus here, recently gone forth, newly come to this Dhamma and Vinaya, if they do not get to see the Blessed One, there might be an alteration in them, there might be a change.
so too, venerable sir, there are new bhikkhus here, recently gone forth, newly come to this Dhamma and Vinaya, if they do not see the Blessed One, there might be an alteration in them, there might be a change.
Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ;
May the Blessed One, venerable sir, welcome the Sangha of bhikkhus;
abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ.
may the Blessed One, venerable sir, greet the Sangha of bhikkhus.
Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind—just as a strong man might extend his flexed arm or flex his extended arm;
There are here, venerable sir, new bhikkhus, recently gone forth, newly come to this Dhamma and Vinaya, if they do not get to see the Blessed One, there might be an alteration in them, there might be a change.
so too, venerable sir, there are new bhikkhus here, recently gone forth, newly come to this Dhamma and Vinaya, if they do not get to see the Blessed One, there might be an alteration in them, there might be a change.
so too, venerable sir, there are new bhikkhus here, recently gone forth, newly come to this Dhamma and Vinaya, if they do not see the Blessed One, there might be an alteration in them, there might be a change.
Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ;
May the Blessed One, venerable sir, welcome the Sangha of bhikkhus;
abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ.
may the Blessed One, venerable sir, greet the Sangha of bhikkhus.
“Yes, friend,” those bhikkhus replied to the Venerable Mahāmoggallāna, and rising from their seats, taking their bowls and robes, they went to the Blessed One;
The Blessed One, now with little trouble, will abide devoted to a pleasant abiding in the here-and-now; we too, now with little trouble, will abide devoted to a pleasant abiding in the here-and-now.’”
The Blessed One, now with little trouble, will abide devoted to a pleasant abiding in the here-and-now; and I and the Venerable Sāriputta will now look after the Sangha of bhikkhus.’”
The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of sharks—these, bhikkhus, are the four dangers to be expected by one descending into the water.
So too, bhikkhus, these four dangers are to be expected by a certain person here who has gone forth from the household life into homelessness in this Dhamma and Vinaya.
To him, thus gone forth, his spiritual companions give advice and instruction:
‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te ālokitabbaṁ, evaṁ te vilokitabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti.
‘Thus you should go forward, thus you should go back, thus you should look ahead, thus you should look aside, thus you should bend, thus you should stretch, thus you should wear your triple robe and bowl.’
With body unguarded, speech unguarded, mindfulness unestablished, senses unrestrained, he there sees a householder or a householder’s son enjoying himself, endowed with and possessed of the five cords of sensual pleasure.
These, bhikkhus, are the four dangers to be expected by a certain person here who has gone forth from the household life into homelessness in this Dhamma and Vinaya.”
Idamavoca bhagavā.
Thus spoke the Blessed One.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Those bhikkhus, gratified, rejoiced in the Blessed One’s words.
Cātumasuttaṁ niṭṭhitaṁ sattamaṁ.
The Discourse at Cātumā is finished, the seventh.
end of section [67 - Cātumasutta]❧
68 – Naḷakapānasutta
mn68
mn68
Majjhima Nikāya 68
Majjhima Nikāya 68
Naḷakapānasutta
At Naḷakapāna
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu viharati naḷakapāne palāsavane.
Thus have I heard. On one occasion the Blessed One was dwelling among the Kosalans at Naḷakapāna in the Palāsa-tree wood.
Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā honti—āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā.
Now at that time many well-known sons of good family had gone forth from the household life into homelessness out of faith in the Blessed One—the Venerable Anuruddha, the Venerable Bhaddiya, the Venerable Kimbila, the Venerable Bhagu, the Venerable Koṇḍañña, the Venerable Revata, the Venerable Ānanda, and other well-known sons of good family.
Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
Now at that time the Blessed One was sitting in the open, surrounded by the Sangha of bhikkhus.
Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:
Then the Blessed One, referring to those sons of good family, addressed the bhikkhus:
“Those sons of good family, bhikkhus, who have gone forth from the household life into homelessness out of faith in me, are those bhikkhus, bhikkhus, delighting in the holy life?”
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
When this was said, those bhikkhus remained silent.
Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:
A second time the Blessed One, referring to those sons of good family, addressed the bhikkhus:
“Those sons of good family, bhikkhus, who have gone forth from the household life into homelessness out of faith in me, are those bhikkhus, bhikkhus, delighting in the holy life?”
Dutiyampi kho te bhikkhū tuṇhī ahesuṁ.
A second time those bhikkhus remained silent.
Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:
A third time the Blessed One, referring to those sons of good family, addressed the bhikkhus:
“Those sons of good family, bhikkhus, who have gone forth from the household life into homelessness out of faith in me, are those bhikkhus, bhikkhus, delighting in the holy life?”
Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.
A third time those bhikkhus remained silent.
Atha kho bhagavato etadahosi:
Then it occurred to the Blessed One:
“yannūnāhaṁ te kulaputte puccheyyan”ti.
“Suppose I were to ask those sons of good family.”
Atha kho bhagavā āyasmantaṁ anuruddhaṁ āmantesi:
Then the Blessed One addressed the Venerable Anuruddha:
It is fitting for you, Anuruddhas, sons of good family who have gone forth from the household life into homelessness out of faith, that you should delight in the holy life.
You, Anuruddhas, endowed with auspicious youth, in the first stage of life, with jet-black hair, might have enjoyed sensual pleasures; yet you, Anuruddhas, endowed with auspicious youth, in the first stage of life, with jet-black hair, have gone forth from the household life into homelessness.
Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṁ pabbajitā, na corābhinītā agārasmā anagāriyaṁ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṁ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṁ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṁ pabbajitā.
And you, Anuruddhas, have not gone forth from the household life into homelessness because you were coerced by kings, nor coerced by robbers, nor because of debt, nor because of fear, nor because you were deprived of livelihood.
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;
But rather, ‘I am beset by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despairs; beset by suffering, overcome by suffering;
perhaps an end of this whole mass of suffering might be discerned’—is it not thus, Anuruddhas, that you have gone forth from the household life into homelessness out of faith?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evaṁ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṁ?
“And what, Anuruddhas, should be done by a son of good family thus gone forth?
If, Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, he does not attain rapture and happiness or something more peaceful than that, then covetousness invades his mind and remains, ill will invades his mind and remains, sloth and torpor invade his mind and remain, restlessness and remorse invade his mind and remain, doubt invades his mind and remain, discontent invades his mind and remains, lassitude invades his mind and remains.
Secluded from sensual pleasures, secluded from unwholesome states, he does not attain rapture and happiness or something more peaceful than that.
Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ na pariyādāya tiṭṭhati, byāpādopi cittaṁ na pariyādāya tiṭṭhati, thinamiddhampi cittaṁ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṁ na pariyādāya tiṭṭhati, vicikicchāpi cittaṁ na pariyādāya tiṭṭhati, aratīpi cittaṁ na pariyādāya tiṭṭhati, tandīpi cittaṁ na pariyādāya tiṭṭhati.
If, Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, he attains rapture and happiness or something more peaceful than that, then covetousness does not invade his mind and remain, ill will does not invade his mind and remain, sloth and torpor do not invade his mind and remain, restlessness and remorse do not invade his mind and remain, doubt does not invade his mind and remain, discontent does not invade his mind and remain, lassitude does not invade his mind and remain.
‘Those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are unabandoned by the Tathāgata;
therefore the Tathāgata uses one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection’?”
“Na kho no, bhante, bhagavati evaṁ hoti:
“It is not thus, venerable sir, that it is for us with regard to the Blessed One:
‘Those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are unabandoned by the Tathāgata;
therefore the Tathāgata uses one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection.’
Evaṁ kho no, bhante, bhagavati hoti:
Rather, venerable sir, it is thus for us with regard to the Blessed One:
‘Those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are abandoned by the Tathāgata;
therefore the Tathāgata uses one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection.’”
“Sādhu sādhu, anuruddhā.
“Good, good, Anuruddhas!
Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
For the Tathāgata, Anuruddhas, those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising.
Just as, Anuruddhas, a palm tree with its top cut off is incapable of further growth;
evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā;
so too, Anuruddhas, for the Tathāgata, those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising;
therefore the Tathāgata uses one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection.
It would be good, venerable sir, if the meaning of this statement would be clear to the Blessed One himself.
Bhagavato sutvā bhikkhū dhāressantī”ti.
Having heard it from the Blessed One, the bhikkhus will remember it.”
“Na kho, anuruddhā, tathāgato janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti:
“Not, Anuruddhas, for the sake of deceiving people, not for the sake of prattling to people, not for the sake of gain, honor, and renown, not thinking, ‘Thus may people know me,’ does the Tathāgata declare of disciples who have passed away and died, their rebirths thus:
‘asu amutra upapanno, asu amutra upapanno’ti.
‘So-and-so has reappeared in such-and-such a place, so-and-so has reappeared in such-and-such a place.’
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.
But there are, Anuruddhas, sons of good family with faith, with sublime understanding, with sublime joy.
Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti.
Hearing that, they apply their minds to that goal.
For them, Anuruddhas, that is for their long-term welfare and happiness.
Idhānuruddhā, bhikkhu suṇāti:
Here, Anuruddhas, a bhikkhu hears:
‘itthannāmo bhikkhu kālaṅkato;
‘The bhikkhu named so-and-so has died;
so bhagavatā byākato—aññāya saṇṭhahī’ti.
he has been declared by the Blessed One—he was established in final knowledge.’
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And that venerable one has been seen by him in person or heard of by hearsay:
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti.
‘Such was that venerable one’s virtue, it is said; such was that venerable one’s dhamma, it is said; such was that venerable one’s wisdom, it is said; such was that venerable one’s abiding, it is said; such was that venerable one’s liberation, it is said.’
he has been declared by the Blessed One—with the destruction of the five lower fetters, he is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.’
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And that venerable one has been seen by him in person or heard of by hearsay:
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti.
‘Such was that venerable one’s virtue, it is said; such was his dhamma …pe… such was his wisdom … such was his abiding … such was his liberation, it is said.’
he has been declared by the Blessed One—with the destruction of three fetters and the attenuation of lust, hatred, and delusion, he is a once-returner who, having come back to this world only once, will make an end of suffering.’
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And that venerable one has been seen by him in person or heard of by hearsay:
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti.
‘Such was that venerable one’s virtue, it is said; such was his dhamma …pe… such was his wisdom … such was his abiding … such was his liberation, it is said.’
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhu.
Idhānuruddhā, bhikkhu suṇāti:
Here, Anuruddhas, a bhikkhu hears:
‘itthannāmo bhikkhu kālaṅkato;
‘The bhikkhu named so-and-so has died;
so bhagavatā byākato—tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
he has been declared by the Blessed One—with the destruction of three fetters, he is a stream-enterer, no longer subject to perdition, certain, heading for enlightenment.’
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And that venerable one has been seen by him in person or heard of by hearsay:
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti.
‘Such was that venerable one’s virtue, it is said; such was his dhamma …pe… such was his wisdom … such was his abiding … such was his liberation, it is said.’
‘Such was that sister’s virtue, it is said; such was that sister’s dhamma, it is said; such was that sister’s wisdom, it is said; such was that sister’s abiding, it is said; such was that sister’s liberation, it is said.’
she has been declared by the Blessed One—with the destruction of the five lower fetters, she is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.’
‘Such was that sister’s virtue, it is said; such was her dhamma …pe… such was her wisdom … such was her abiding … such was her liberation, it is said.’
she has been declared by the Blessed One—with the destruction of three fetters and the attenuation of lust, hatred, and delusion, she is a once-returner who, having come back to this world only once, will make an end of suffering.’
‘Such was that sister’s virtue, it is said; such was her dhamma …pe… such was her wisdom … such was her abiding … such was her liberation, it is said.’
she has been declared by the Blessed One—with the destruction of three fetters, she is a stream-enterer, no longer subject to perdition, certain, heading for enlightenment.’
he has been declared by the Blessed One—with the destruction of the five lower fetters, he is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.’
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And that venerable one has been seen by him in person or heard of by hearsay:
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti.
‘Such was that venerable one’s virtue, it is said; such was that venerable one’s dhamma, it is said; such was that venerable one’s wisdom, it is said; such was that venerable one’s abiding, it is said; such was that venerable one’s liberation, it is said.’
So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.
Recollecting his faith, learning, generosity, and wisdom, he applies his mind to that goal.
he has been declared by the Blessed One—with the destruction of three fetters and the attenuation of lust, hatred, and delusion, he is a once-returner who, having come back to this world only once, will make an end of suffering.’
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And that venerable one has been seen by him in person or heard of by hearsay:
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti.
‘Such was that venerable one’s virtue, it is said; such was his dhamma … such was his wisdom … such was his abiding … such was his liberation, it is said.’
Thus too, Anuruddhas, there is a comfortable abiding for a lay follower.
Idhānuruddhā, upāsako suṇāti:
Here, Anuruddhas, a lay follower hears:
‘itthannāmo upāsako kālaṅkato;
‘The lay follower named so-and-so has died;
so bhagavatā byākato—tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
he has been declared by the Blessed One—with the destruction of three fetters, he is a stream-enterer, no longer subject to perdition, certain, heading for enlightenment.’
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And that venerable one has been seen by him in person or heard of by hearsay:
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti.
‘Such was that venerable one’s virtue, it is said; such was his dhamma … such was his wisdom … such was his abiding … such was his liberation, it is said.’
she has been declared by the Blessed One—with the destruction of the five lower fetters, she is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.’
she has been declared by the Blessed One—with the destruction of three fetters and the attenuation of lust, hatred, and delusion, she is a once-returner who, having come back to this world only once, will make an end of suffering.’
she has been declared by the Blessed One—with the destruction of three fetters, she is a stream-enterer, no longer subject to perdition, certain, heading for enlightenment.’
‘Such was that sister’s virtue, it is said; such was that sister’s dhamma, it is said; such was that sister’s wisdom, it is said; such was that sister’s abiding, it is said; such was that sister’s liberation, it is said.’
Thus too, Anuruddhas, there is a comfortable abiding for a laywoman follower.
Iti kho, anuruddhā, tathāgato na janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti:
Thus, Anuruddhas, the Tathāgata does not declare of disciples who have passed away and died, their rebirths thus: ‘So-and-so has reappeared in such-and-such a place, so-and-so has reappeared in such-and-such a place,’ for the sake of deceiving people, not for the sake of prattling to people, not for the sake of gain, honor, and renown, not thinking, ‘Thus may people know me.’
‘asu amutra upapanno, asu amutra upapanno’ti.
...etc...
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.
But there are, Anuruddhas, sons of good family with faith, with sublime understanding, with sublime joy.
Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti.
Hearing that, they apply their minds to that goal.
Now at that time, a bhikkhu named Goliyāni, a forest-dweller, who observed the practice of walking only, had come down to the midst of the Sangha for some business.
Tatra kho āyasmā sāriputto goliyāniṁ bhikkhuṁ ārabbha bhikkhū āmantesi:
There the Venerable Sāriputta, referring to the bhikkhu Goliyāni, addressed the bhikkhus:
“A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should be respectful and deferential towards his spiritual companions.
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is disrespectful and undeferential towards his spiritual companions, there will be those who say of him:
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is disrespectful and undeferential towards his spiritual companions?’—there will be those who say this of him.
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should be respectful and deferential towards his spiritual companions.
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is not skilled in regard to seats, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is not skilled in regard to seats?’—there will be those who say this of him.
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, does not even know the proper conduct of behavior, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṁ na jānātī’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one does not even know the proper conduct of behavior?’—there will be those who say this of him.
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should not enter a village too late, nor return too early in the day.
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, enters a village too late or returns too early in the day, there will be those who say of him:
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one enters a village too late or returns too early in the day?’—there will be those who say this of him.
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should not enter a village too late, nor return too early in the day.
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should not, before the meal or after the meal, frequent families.
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, frequents families before the meal or after the meal, there will be those who say of him:
‘Surely this venerable one, while living his solitary forest dwelling, his free-ranging life, has much indulged in untimely wandering, and that now manifests itself even when he has come to the Sangha’—there will be those who say this of him.
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should not, before the meal or after the meal, frequent families.
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is arrogant and fickle, there will be those who say of him:
‘Surely this venerable one, while living his solitary forest dwelling, his free-ranging life, has much indulged in arrogance and fickleness, and that now manifests itself even when he has come to the Sangha’—there will be those who say this of him.
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is garrulous and of scattered speech, there will be those who say of him:
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is garrulous and of scattered speech?’—there will be those who say this of him.
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is difficult to speak to, having bad friends, there will be those who say of him:
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is difficult to speak to, having bad friends?’—there will be those who say this of him.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one has his sense faculties unguarded?’—there will be those who say this of him.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is immoderate in eating?’—there will be those who say this of him.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is not devoted to wakefulness?’—there will be those who say this of him.
If, friends, a forest-dwelling bhikkhu is lazy, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is lazy?’—there will be those who say this of him.
If, friends, a forest-dwelling bhikkhu is of lapsed mindfulness, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is of lapsed mindfulness?’—there will be those who say this of him.
If, friends, a forest-dwelling bhikkhu is unconcentrated, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is unconcentrated?’—there will be those who say this of him.
If, friends, a forest-dwelling bhikkhu is unwise, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is unwise?’—there will be those who say this of him.
Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṁ.
Therefore, a forest-dwelling bhikkhu should be wise.
If, friends, a forest-dwelling bhikkhu, when asked a question on the higher Dhamma and the higher Vinaya, cannot explain it, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyatī’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one, when asked a question on the higher Dhamma and the higher Vinaya, cannot explain it?’—there will be those who say this of him.
Therefore, a forest-dwelling bhikkhu should apply himself to the higher Dhamma and the higher Vinaya.
Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.
A forest-dwelling bhikkhu, friends, should apply himself to those peaceful liberations that transcend material form, the formless attainments.
Santāvuso, āraññikaṁ bhikkhuṁ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ pucchitāro.
There are, friends, those who will ask a forest-dwelling bhikkhu questions on those peaceful liberations that transcend material form, the formless attainments.
Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro.
If, friends, a forest-dwelling bhikkhu, when asked a question on those peaceful liberations that transcend material form, the formless attainments, cannot explain it, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyatī’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one, when asked a question on those peaceful liberations that transcend material form, the formless attainments, cannot explain it?’—there will be those who say this of him.
Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.
Therefore, a forest-dwelling bhikkhu should apply himself to those peaceful liberations that transcend material form, the formless attainments.
If, friends, a forest-dwelling bhikkhu, when asked a question on states beyond the human, cannot explain it, there will be those who say of him:
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṁ na jānātī’ti—tassa bhavanti vattāro.
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one does not know the goal for the sake of which he went forth?’—there will be those who say this of him.
When this was said, the Venerable Mahāmoggallāna said to the Venerable Sāriputta:
“āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti?
“Is it only, friend Sāriputta, by a forest-dwelling bhikkhu that these dhammas should be undertaken and observed, or also by one who dwells near a village?”
Eating at a time other than the night meal, bhikkhus, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, venerable sir,” those bhikkhus replied to the Blessed One.
Eating at a time other than the night meal, friends, they experience little illness, little affliction, lightness, strength, and a comfortable abiding.
Eating at a time other than the night meal, friends, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.”
Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ:
When this was said, the bhikkhus Assaji and Punabbasu said to those bhikkhus:
“mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.
“We, friends, eat in the evening, in the morning, and in the daytime out of hours.
Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Eating in the evening, in the morning, and in the daytime out of hours, we experience little illness, little affliction, lightness, strength, and a comfortable abiding.
Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?
Why should we, abandoning what is visible here and now, pursue what is of a later time?
Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti.
We will eat in the evening, in the morning, and in the daytime out of hours.”
eating at a time other than the night meal, friends, they experience little illness, little affliction, lightness, strength, and a comfortable abiding.
Eating at a time other than the night meal, friends, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.’
When this was said, venerable sir, the bhikkhus Assaji and Punabbasu said to us:
‘mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.
‘We, friends, eat in the evening, in the morning, and in the daytime out of hours.
Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Eating in the evening, in the morning, and in the daytime out of hours, we experience little illness, little affliction, lightness, strength, and a comfortable abiding.
Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?
Why should we, abandoning what is visible here and now, pursue what is of a later time?
Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’ti.
We will eat in the evening, in the morning, and in the daytime out of hours.’
Eating at a time other than the night meal, friends, they experience little illness, little affliction, lightness, strength, and a comfortable abiding.
Eating at a time other than the night meal, friends, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.’
Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha:
And when this was said, bhikkhus, you said to those bhikkhus:
‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.
‘We, friends, eat in the evening, in the morning, and in the daytime out of hours.
Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Eating in the evening, in the morning, and in the daytime out of hours, we experience little illness, little affliction, lightness, strength, and a comfortable abiding.
Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?
Why should we, abandoning what is visible here and now, pursue what is of a later time?
Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti.
We will eat in the evening, in the morning, and in the daytime out of hours’?”
“Do you, bhikkhus, understand the Dhamma taught by me thus: that whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, for him unwholesome states decline and wholesome states increase?”
“Do you not, bhikkhus, understand the Dhamma taught by me thus: that for a certain person here, when he experiences such a pleasant feeling, unwholesome states increase and wholesome states decline; but for another person here, when he experiences such a pleasant feeling, unwholesome states decline and wholesome states increase; that for a certain person here, when he experiences such a painful feeling, unwholesome states increase and wholesome states decline; but for another person here, when he experiences such a painful feeling, unwholesome states decline and wholesome states increase; that for a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline; but for another person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase?”
‘For a certain person here, when he experiences such a pleasant feeling, unwholesome states increase and wholesome states decline,’ then if I, not knowing this, were to say, ‘Abandon such a pleasant feeling’;
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
‘For a certain person here, when he experiences such a pleasant feeling, unwholesome states increase and wholesome states decline,’ therefore I say, ‘Abandon such a pleasant feeling.’
‘For a certain person here, when he experiences such a pleasant feeling, unwholesome states decline and wholesome states increase,’ then if I, not knowing this, were to say, ‘Enter upon and abide in such a pleasant feeling’;
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
‘For a certain person here, when he experiences such a pleasant feeling, unwholesome states decline and wholesome states increase,’ therefore I say, ‘Enter upon and abide in such a pleasant feeling.’
‘For a certain person here, when he experiences such a painful feeling, unwholesome states increase and wholesome states decline,’ then if I, not knowing this, were to say, ‘Abandon such a painful feeling’;
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
‘For a certain person here, when he experiences such a painful feeling, unwholesome states increase and wholesome states decline,’ therefore I say, ‘Abandon such a painful feeling.’
‘For a certain person here, when he experiences such a painful feeling, unwholesome states decline and wholesome states increase,’ then if I, not knowing this, were to say, ‘Enter upon and abide in such a painful feeling’;
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
‘For a certain person here, when he experiences such a painful feeling, unwholesome states decline and wholesome states increase,’ therefore I say, ‘Enter upon and abide in such a painful feeling.’
‘For a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline,’ then if I, not knowing this, were to say, ‘Abandon such a neither-painful-nor-pleasant feeling’;
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
‘For a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline,’ therefore I say, ‘Abandon such a neither-painful-nor-pleasant feeling.’
‘For a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase,’ then if I, not knowing this, were to say, ‘Enter upon and abide in such a neither-painful-nor-pleasant feeling’;
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
‘For a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase,’ therefore I say, ‘Enter upon and abide in such a neither-painful-nor-pleasant feeling.’
Those bhikkhus, bhikkhus, who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of being, and are liberated by final knowledge—for such bhikkhus, bhikkhus, I say, ‘Diligence is not to be practiced.’
Taṁ kissa hetu?
For what reason?
Kataṁ tesaṁ appamādena.
Their diligence has been practiced.
Abhabbā te pamajjituṁ.
They are incapable of negligence.
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi.
But those bhikkhus, bhikkhus, who are trainees, whose minds have not yet reached the goal, who are aspiring to the unsurpassed security from bondage—for such bhikkhus, bhikkhus, I say, ‘Diligence is to be practiced.’
Perhaps these venerable ones, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for themselves with direct knowledge, enter upon it, and abide in it.
One liberated in both ways, one liberated by wisdom, a body-witness, one attained to view, one liberated by faith, a Dhamma-follower, a faith-follower.
Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto?
And which, bhikkhus, is the person liberated in both ways?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.
Here, bhikkhus, a certain person, having transcended material forms, dwells having touched with his body those peaceful formless liberations, and having seen with wisdom, his taints are destroyed.
This, bhikkhus, is called the person liberated in both ways. Of this bhikkhu, bhikkhus, I say, ‘Diligence is not to be practiced.’
Taṁ kissa hetu?
For what reason?
Kataṁ tassa appamādena.
His diligence has been practiced.
Abhabbo so pamajjituṁ.
He is incapable of negligence.
Katamo ca, bhikkhave, puggalo paññāvimutto?
And which, bhikkhus, is the person liberated by wisdom?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, but having seen with wisdom, his taints are destroyed.
Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto.
This, bhikkhus, is called the person liberated by wisdom.
Of this bhikkhu too, bhikkhus, I say, ‘Diligence is not to be practiced.’
Taṁ kissa hetu?
For what reason?
Kataṁ tassa appamādena.
His diligence has been practiced.
Abhabbo so pamajjituṁ.
He is incapable of negligence.
Katamo ca, bhikkhave, puggalo kāyasakkhi?
And which, bhikkhus, is the person who is a body-witness?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.
Here, bhikkhus, a certain person dwells having touched with his body those peaceful formless liberations that transcend material forms, and having seen with wisdom, some of his taints are destroyed.
Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi.
This, bhikkhus, is called the person who is a body-witness.
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it.
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’
Katamo ca, bhikkhave, puggalo diṭṭhippatto?
And which, bhikkhus, is the person attained to view?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā.
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, but having seen with wisdom, some of his taints are destroyed, and the dhammas proclaimed by the Tathāgata have been well seen by him with wisdom, well penetrated.
Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto.
This, bhikkhus, is called the person attained to view.
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it.
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’
Katamo ca, bhikkhave, puggalo saddhāvimutto.
And which, bhikkhus, is the person liberated by faith?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, but having seen with wisdom, some of his taints are destroyed, and his faith in the Tathāgata is settled, rooted, established.
Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto.
This, bhikkhus, is called the person liberated by faith.
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it.
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’
Katamo ca, bhikkhave, puggalo dhammānusārī?
And which, bhikkhus, is the person who is a Dhamma-follower?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, and having seen with wisdom, some of his taints are destroyed, and the dhammas proclaimed by the Tathāgata are accepted by him through reflection to a certain degree with wisdom, and these dhammas are his, namely—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.
Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī.
This, bhikkhus, is called the person who is a Dhamma-follower.
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it.
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’
Katamo ca, bhikkhave, puggalo saddhānusārī?
And which, bhikkhus, is the person who is a faith-follower?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, and having seen with wisdom, some of his taints are destroyed, and he has a measure of faith in the Tathāgata, a measure of affection, and these dhammas are his, namely—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.
Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī.
This, bhikkhus, is called the person who is a faith-follower.
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it.
Here, bhikkhus, one in whom faith is born approaches; approaching, one pays respect; paying respect, one lends ear; lending ear, one hears the Dhamma; having heard the Dhamma, one remembers it; one examines the meaning of the dhammas one has remembered; when one examines the meaning, the dhammas are approved of through reflection; when there is approval of dhammas through reflection, zeal is born; when zeal is born, one strives; having striven, one weighs; having weighed, one exerts oneself; being self-exerted, one realizes with the body the supreme truth itself, and having penetrated it with wisdom, one sees.
Sāpi nāma, bhikkhave, saddhā nāhosi;
Even if, bhikkhus, that faith had not been;
tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi;
even if, bhikkhus, that approaching had not been;
sāpi nāma, bhikkhave, payirupāsanā nāhosi;
even if, bhikkhus, that paying respect had not been;
tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi;
even if, bhikkhus, that lending ear had not been;
tampi nāma, bhikkhave, dhammassavanaṁ nāhosi;
even if, bhikkhus, that hearing the Dhamma had not been;
sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi;
even if, bhikkhus, that remembering the Dhamma had not been;
sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi;
even if, bhikkhus, that examination of meaning had not been;
There is, bhikkhus, a four-versed exposition, which, when stated, a wise person could quickly understand its meaning with wisdom.
Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?
Shall I state it to you, bhikkhus? Will you understand it from me?”
“Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti?
“And who are we, venerable sir, and who are knowers of the Dhamma?”
“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti:
“Even that teacher, bhikkhus, who is a respecter of material things, an heir to material things, who lives entangled with material things—even for him such a calculation would not arise:
‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati.
‘If it were thus for us, then we would do it; and if it were not thus for us, we would not do it.’ What then, bhikkhus, of the Tathāgata who lives completely unentangled with material things?
For a faithful disciple, bhikkhus, who lives engaged in the Teacher’s Dispensation, this is the proper course:
‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.
‘Let skin and sinews and bones remain, let flesh and blood in the body dry up; whatever is to be attained by human strength, by human energy, by human striving, not having attained that, there will be no stopping of energy.’
For a faithful disciple, bhikkhus, who lives engaged in the Teacher’s Dispensation, one of two fruits is to be expected: either final knowledge in this very life, or, if there is a residue of clinging, non-returning.”
Idamavoca bhagavā.
Thus spoke the Blessed One.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Those bhikkhus, gratified, rejoiced in the Blessed One’s words.
Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ.
The Discourse at Kīṭāgiri is finished, the tenth.
Bhikkhuvaggo niṭṭhito dutiyo.
The Chapter on Bhikkhus is finished, the second.
Tassuddānaṁ
Its summary:
Kuñjara rāhula sassataloko,
Elephant, Rāhula, Eternal World,
Mālukyaputto ca bhaddāli nāmo;
Mālukyaputta, and Bhaddāli by name;
Khudda dijātha sahampatiyācaṁ,
Small Bird, then Sahampati’s Plea,
Nāḷaka raññikiṭāgirināmo.
Nāḷaka, Forest-dweller, Kīṭāgiri by name.
end of section [70 - Kīṭāgirisutta]❧
..8.. – Rāja (kings) Vagga
71 – Tevijjavacchasutta
mn71
Majjhima Nikāya 71
Majjhima Nikāya 71
Tevijjavacchasutta
To Vacchagotta on the Three Knowledges
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall.
Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati.
Now at that time, the wanderer Vacchagotta was dwelling in the wanderers’ park of the single white mango tree.
Seated thus, the wanderer Vacchagotta said to the Blessed One:
“sutaṁ metaṁ, bhante:
“I have heard this, venerable sir:
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.
‘The ascetic Gotama is all-knowing, all-seeing; he claims to have complete knowledge and vision: “Whether I am walking or standing or sleeping or awake, knowledge and vision are constantly and continuously present to me.”’
Ye te, bhante, evamāhaṁsu:
Those, venerable sir, who say thus:
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
‘The ascetic Gotama is all-knowing, all-seeing; he claims to have complete knowledge and vision: “Whether I am walking or standing or sleeping or awake, knowledge and vision are constantly and continuously present to me.”’—are they, venerable sir, speakers of what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, do they explain in accordance with the Dhamma, and does no co-religionist who holds a similar view come to a blameworthy position?”
“Ye te, vaccha, evamāhaṁsu:
“Those, Vaccha, who say thus:
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ asatā abhūtenā”ti.
‘The ascetic Gotama is all-knowing, all-seeing; he claims to have complete knowledge and vision: “Whether I am walking or standing or sleeping or awake, knowledge and vision are constantly and continuously present to me.”’—they are not speakers of what has been said by me, but they misrepresent me with what is untrue, with what is non-existent.”
“Kathaṁ byākaramānā pana mayaṁ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
“Explaining in what way then, venerable sir, would we be speakers of what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, would explain in accordance with the Dhamma, and no co-religionist who holds a similar view would come to a blameworthy position?”
“‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyya.
“‘The ascetic Gotama is a possessor of the three true knowledges’—explaining thus, Vaccha, one would be a speaker of what has been said by me, and would not misrepresent me with what is untrue, would explain in accordance with the Dhamma, and no co-religionist who holds a similar view would come to a blameworthy position.
For I, Vaccha, whenever I wish, recollect my manifold past lives, that is, one birth, two births …pe… thus with their aspects and details I recollect my manifold past lives.
For I, Vaccha, whenever I wish, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate …pe… I understand how beings fare according to their kamma.
And I, Vaccha, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge.
‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti.
‘The ascetic Gotama is a possessor of the three true knowledges’—explaining thus, Vaccha, one would be a speaker of what has been said by me, and would not misrepresent me with what is untrue, would explain in accordance with the Dhamma, and no co-religionist who holds a similar view would come to a blameworthy position.”
“Is there, Master Gotama, any householder who, without abandoning the fetter of householdership, at the breakup of the body makes an end of suffering?”
“Is there then, Master Gotama, any householder who, without abandoning the fetter of householdership, at the breakup of the body goes to heaven?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpagā”ti.
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those householders who, without abandoning the fetter of householdership, at the breakup of the body go to heaven.”
“Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro”ti?
“Is there, Master Gotama, any Ājīvaka who at the breakup of the body makes an end of suffering?”
‘The Tathāgata does not exist after death; this alone is true, anything else is wrong.’”
“Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“How is it, Master Gotama, does Master Gotama hold the view: ‘The Tathāgata both exists and does not exist after death; this alone is true, anything else is wrong’?”
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“I do not, Vaccha, hold such a view:
‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
‘The Tathāgata both exists and does not exist after death; this alone is true, anything else is wrong.’”
“Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then how, Master Gotama, does Master Gotama hold the view: ‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong’?”
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“I do not, Vaccha, hold such a view:
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong.’”
“When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The world is eternal; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The world is eternal; this alone is true, anything else is wrong.”’
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The world is not eternal; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The world is not eternal; this alone is true, anything else is wrong.”’
When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The world is finite; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The world is finite; this alone is true, anything else is wrong.”’
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The world is infinite; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The world is infinite; this alone is true, anything else is wrong.”’
When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The soul is the same as the body; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The soul is the same as the body; this alone is true, anything else is wrong.”’
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The soul is one thing and the body another; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The soul is one thing and the body another; this alone is true, anything else is wrong.”’
When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The Tathāgata exists after death; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The Tathāgata exists after death; this alone is true, anything else is wrong.”’
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The Tathāgata does not exist after death; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The Tathāgata does not exist after death; this alone is true, anything else is wrong.”’
‘Kiṁ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The Tathāgata both exists and does not exist after death; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The Tathāgata both exists and does not exist after death; this alone is true, anything else is wrong.”’
‘Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong.”’
Seeing what danger, Master Gotama, do you thus not approach any of these speculative views at all?”
“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
“‘The world is eternal’—this, Vaccha, is a speculative view, a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views; it is accompanied by suffering, by vexation, by despair, by fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
‘Asassato loko’ti kho, vaccha …pe… ‘antavā loko’ti kho, vaccha …pe… ‘anantavā loko’ti kho, vaccha …pe… ‘taṁ jīvaṁ taṁ sarīran’ti kho, vaccha …pe… ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, vaccha …pe… ‘hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
‘The world is not eternal,’ Vaccha …pe… ‘The world is finite,’ Vaccha …pe… ‘The world is infinite,’ Vaccha …pe… ‘The soul is the same as the body,’ Vaccha …pe… ‘The soul is one thing and the body another,’ Vaccha …pe… ‘The Tathāgata exists after death,’ Vaccha …pe… ‘The Tathāgata does not exist after death,’ Vaccha …pe… ‘The Tathāgata both exists and does not exist after death,’ Vaccha …pe… ‘The Tathāgata neither exists nor does not exist after death’—this, Vaccha, is a speculative view, a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views; it is accompanied by suffering, by vexation, by despair, by fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
Therefore, I say, the Tathāgata is liberated without clinging through the destruction, fading away, cessation, giving up, and relinquishing of all conceivings, all agitations, all I-makings, mine-makings, and underlying tendencies to conceit.”
“When asked, ‘But, Master Gotama, a bhikkhu whose mind is thus liberated—where does he reappear?’ you say, ‘“He reappears,” Vaccha, does not apply.’
‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi.
When asked, ‘Then, Master Gotama, he does not reappear?’ you say, ‘“He does not reappear,” Vaccha, does not apply.’
‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi.
When asked, ‘Then, Master Gotama, he both reappears and does not reappear?’ you say, ‘“He both reappears and does not reappear,” Vaccha, does not apply.’
‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi.
When asked, ‘Then, Master Gotama, he neither reappears nor does not reappear?’ you say, ‘“He neither reappears nor does not reappear,” Vaccha, does not apply.’
Deep, Vaccha, is this Dhamma, hard to see, hard to understand, peaceful, sublime, beyond the sphere of mere reasoning, subtle, to be experienced by the wise.
So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena.
It is hard for you to understand, holding other views, other adherences, other preferences, other practices, other teachers.
Tena hi, vaccha, taññevettha paṭipucchissāmi;
Therefore, Vaccha, I will now question you in return;
‘This fire burning in front of me burns in dependence on fuel of grass and wood.’”
“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṁ:
“If, Vaccha, that fire in front of you were to be extinguished, would you know:
‘ayaṁ me purato aggi nibbuto’”ti?
‘This fire in front of me has been extinguished’?”
“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṁ:
“If, Master Gotama, that fire in front of me were to be extinguished, I would know:
‘ayaṁ me purato aggi nibbuto’”ti.
‘This fire in front of me has been extinguished.’”
“Sace pana taṁ, vaccha, evaṁ puccheyya:
“But if, Vaccha, someone were to ask you:
‘yo te ayaṁ purato aggi nibbuto so aggi ito katamaṁ disaṁ gato—puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti?
‘That fire in front of you that has been extinguished—to which direction has it gone from here: to the east, or to the west, or to the north, or to the south?’—being asked thus, Vaccha, how would you reply?”
“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti.
“That does not apply, Master Gotama. For that fire, Master Gotama, which burned in dependence on fuel of grass and wood, with the exhaustion of that and the non-supply of other fuel, being without fuel, is reckoned as extinguished.”
“So too, Vaccha, that material form by which one describing the Tathāgata might describe him—that material form has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising.
Liberated from the reckoning of material form, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply.
That feeling by which one describing the Tathāgata might describe him—that feeling has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising.
Liberated from the reckoning of feeling, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply.
That perception by which one describing the Tathāgata might describe him—that perception has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising.
Liberated from the reckoning of perception, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply.
Those volitional formations by which one describing the Tathāgata might describe him—those volitional formations have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising.
Liberated from the reckoning of volitional formations, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply.
That consciousness by which one describing the Tathāgata might describe him—that consciousness has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising.
Liberated from the reckoning of consciousness, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī”ti.
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply.”
When, Vaccha, a bhikkhu’s craving is abandoned, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising, that bhikkhu is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge.”
“Tiṭṭhatu bhavaṁ gotamo.
“Let Master Gotama be.
Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti?
Is there, for Master Gotama, even one bhikkhu disciple who, by the destruction of the taints, in this very life enters upon and abides in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those bhikkhu disciples of mine who, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge.”
Is there, for Master Gotama, even one bhikkhunī disciple who, by the destruction of the taints, in this very life enters upon and abides in the taintless liberation of mind, liberation by wisdom, having realized it for herself with direct knowledge?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those bhikkhunī disciples of mine who, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge.”
Is there, for Master Gotama, even one lay follower disciple, a householder clad in white, practicing celibacy, who, with the destruction of the five lower fetters, is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti.
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those lay follower disciples of mine, householders clad in white, practicing celibacy, who, with the destruction of the five lower fetters, are ones who arise spontaneously, due to be completely extinguished there, not liable to return from that world.”
Is there, for Master Gotama, even one lay follower disciple, a householder clad in white, enjoying sensual pleasures, a doer of the teaching, responsive to advice, who has crossed over doubt, is without perplexity, has gained intrepidity, and abides independent of others in the Teacher’s Dispensation?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those lay follower disciples of mine, householders clad in white, enjoying sensual pleasures, doers of the teaching, responsive to advice, who have crossed over doubt, are without perplexity, have gained intrepidity, and abide independent of others in the Teacher’s Dispensation.”
“Let Master Gotama be, let the bhikkhus be, let the bhikkhunīs be, let the lay followers, householders clad in white, practicing celibacy, be, let the lay followers, householders clad in white, enjoying sensual pleasures, be.
Is there, for Master Gotama, even one laywoman follower disciple, a householder clad in white, practicing celibacy, who, with the destruction of the five lower fetters, is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti.
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those laywoman follower disciples of mine, householders clad in white, practicing celibacy, who, with the destruction of the five lower fetters, are ones who arise spontaneously, due to be completely extinguished there, not liable to return from that world.”
“Let Master Gotama be, let the bhikkhus be, let the bhikkhunīs be, let the lay followers, householders clad in white, practicing celibacy, be, let the lay followers, householders clad in white, enjoying sensual pleasures, be, let the laywoman followers, householders clad in white, practicing celibacy, be.
Is there, for Master Gotama, even one laywoman follower disciple, a householder clad in white, enjoying sensual pleasures, a doer of the teaching, responsive to advice, who has crossed over doubt, is without perplexity, has gained intrepidity, and abides independent of others in the Teacher’s Dispensation?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those laywoman follower disciples of mine, householders clad in white, enjoying sensual pleasures, doers of the teaching, responsive to advice, who have crossed over doubt, are without perplexity, have gained intrepidity, and abide independent of others in the Teacher’s Dispensation.”
“Sace hi, bho gotama, imaṁ dhammaṁ bhavaṁyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṁsu;
“If, Master Gotama, only Master Gotama himself had attained this Dhamma, and not the bhikkhus;
then this holy life would have been incomplete in that respect.
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā;
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it;
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena.
thus this holy life is complete in that respect.
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu;
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, and the bhikkhunīs had attained it, but not the lay followers, householders clad in white, practicing celibacy;
then this holy life would have been incomplete in that respect.
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā;
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it, and the lay followers, householders clad in white, practicing celibacy, have attained it;
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena.
thus this holy life is complete in that respect.
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu;
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, and the bhikkhunīs had attained it, and the lay followers, householders clad in white, practicing celibacy, had attained it, but not the lay followers, householders clad in white, enjoying sensual pleasures;
then this holy life would have been incomplete in that respect.
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā;
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it, and the lay followers, householders clad in white, practicing celibacy, have attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, have attained it;
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena.
thus this holy life is complete in that respect.
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṁsu;
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, and the bhikkhunīs had attained it, and the lay followers, householders clad in white, practicing celibacy, had attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, had attained it, but not the laywoman followers, householders clad in white, practicing celibacy;
then this holy life would have been incomplete in that respect.
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā;
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it, and the lay followers, householders clad in white, practicing celibacy, have attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, have attained it, and the laywoman followers, householders clad in white, practicing celibacy, have attained it;
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena.
thus this holy life is complete in that respect.
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṁsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṁsu;
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, and the bhikkhunīs had attained it, and the lay followers, householders clad in white, practicing celibacy, had attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, had attained it, and the laywoman followers, householders clad in white, practicing celibacy, had attained it, but not the laywoman followers, householders clad in white, enjoying sensual pleasures;
then this holy life would have been incomplete in that respect.
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā;
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it, and the lay followers, householders clad in white, practicing celibacy, have attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, have attained it, and the laywoman followers, householders clad in white, practicing celibacy, have attained it, and the laywoman followers, householders clad in white, enjoying sensual pleasures, have attained it;
Just as, Master Gotama, the river Ganges inclines towards the ocean, slopes towards the ocean, tends towards the ocean, and having reached the ocean, it stops; even so, Master Gotama’s assembly, with its householders and those gone forth, inclines towards Nibbāna, slopes towards Nibbāna, tends towards Nibbāna, and having reached Nibbāna, it stops.
“Whoever, Vaccha, having formerly been a member of another sect, desires the going forth in this Dhamma and Vinaya, desires the higher ordination, he undergoes probation for four months.
At the end of four months, if the bhikkhus are satisfied, they give him the going forth, they give him the higher ordination to the state of a bhikkhu;
“If, venerable sir, those formerly of other sects who desire the going forth in this Dhamma and Vinaya, who desire the higher ordination, undergo probation for four months, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth, they give them the higher ordination to the state of a bhikkhu;
At the end of four years, if the bhikkhus are satisfied, let them give me the going forth, let them give me the higher ordination to the state of a bhikkhu.”
may I touch and stroke with my hand these sun and moon, so mighty, so powerful;
yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
may I exercise mastery with my body even as far as the Brahma world’—therein, in each case, you will attain the ability to witness it, provided there is a basis.
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi:
Whenever, Vaccha, you might wish:
‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
‘With the divine ear element, which is purified and surpasses the human, may I hear both kinds of sounds—divine and human, whether far or near’—therein, in each case, you will attain the ability to witness it, provided there is a basis.
‘May I, having encompassed with my own mind the minds of other beings, other persons, know them—may I know a mind with lust as a mind with lust, or a mind without lust as a mind without lust;
may I know a concentrated mind as a concentrated mind, or an unconcentrated mind as an unconcentrated mind;
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
may I know a liberated mind as a liberated mind, or an unliberated mind as an unliberated mind’—therein, in each case, you will attain the ability to witness it, provided there is a basis.
‘May I recollect my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births;
anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ;
many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion—“There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere;
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti;
and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-term; and passing away from there, I have reappeared here”—
iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
thus may I recollect my manifold past lives with their aspects and details’—therein, in each case, you will attain the ability to witness it, provided there is a basis.
‘With the divine eye, which is purified and surpasses the human, may I see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and may I understand how beings fare according to their kamma: “These good beings, endowed with misconduct of body, misconduct of speech, misconduct of mind, revilers of noble ones, holding wrong view, undertaking action based on wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, in hell;
or these good beings, endowed with good conduct of body, good conduct of speech, good conduct of mind, not revilers of noble ones, holding right view, undertaking action based on right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world”—
thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and may I understand how beings fare according to their kamma’—therein, in each case, you will attain the ability to witness it, provided there is a basis.
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi:
Whenever, Vaccha, you might wish:
‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane”ti.
‘By the destruction of the taints, in this very life may I enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge’—therein, in each case, you will attain the ability to witness it, provided there is a basis.”
Then the Venerable Vacchagotta, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed.
Then the Venerable Vacchagotta, dwelling alone, withdrawn, diligent, ardent, and resolute, not long afterwards—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—in this very life realized it for himself with direct knowledge, entered upon it, and abode in it.
“Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha:
“Then, venerable ones, in my name bow with your heads at the Blessed One’s feet, and say this:
‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti—pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti.
‘The bhikkhu Vacchagotta, venerable sir, bows with his head at the Blessed One’s feet, and says this: “The Blessed One has been fully served by me, the Sugata has been fully served by me.”’”
“Evamāvuso”ti kho te bhikkhū āyasmato vacchagottassa paccassosuṁ.
“Yes, friend,” those bhikkhus replied to the Venerable Vacchagotta.
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu;
‘Everything is not acceptable to me’—this view of theirs is close to non-lust, close to non-bondage, close to non-delighting, close to non-clinging, close to non-attachment.”
That which is not acceptable to them—this view of theirs is close to non-lust, close to non-bondage, close to non-delighting, close to non-clinging, close to non-attachment.
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view:
‘sabbaṁ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati:
‘Everything is acceptable to me’—a wise person reflects thus:
‘yā kho me ayaṁ diṭṭhi—sabbaṁ me khamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—idameva saccaṁ moghamaññanti;
‘This view of mine—“Everything is acceptable to me”—if I were to cling to this view with force and adherence, asserting, “This alone is true, anything else is wrong”;
dvīhi me assa viggaho—yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti—imehi assa dvīhi viggaho.
I would have conflict with two—with the ascetic or brahmin who is of such a theory, of such a view: “Everything is not acceptable to me,” and with the ascetic or brahmin who is of such a theory, of such a view: “Something is acceptable to me, something is not acceptable to me”—with these two I would have conflict.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.
When there is conflict, there is dispute; when there is dispute, there is vexation; when there is vexation, there is annoyance.’
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
Thus, seeing conflict, dispute, vexation, and annoyance in himself, he abandons that very view and does not adopt another view.
Thus there is the abandoning of these views, thus there is the relinquishing of these views.
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view:
‘sabbaṁ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati:
‘Everything is not acceptable to me’—a wise person reflects thus:
‘yā kho me ayaṁ diṭṭhi—sabbaṁ me nakkhamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—idameva saccaṁ moghamaññanti;
‘This view of mine—“Everything is not acceptable to me”—if I were to cling to this view with force and adherence, asserting, “This alone is true, anything else is wrong”;
dvīhi me assa viggaho—yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati ekaccaṁ me nakkhamatīti—imehi assa dvīhi viggaho.
I would have conflict with two—with the ascetic or brahmin who is of such a theory, of such a view: “Everything is acceptable to me,” and with the ascetic or brahmin who is of such a theory, of such a view: “Something is acceptable to me, something is not acceptable to me”—with these two I would have conflict.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.
When there is conflict, there is dispute; when there is dispute, there is vexation; when there is vexation, there is annoyance.’
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
Thus, seeing conflict, dispute, vexation, and annoyance in himself, he abandons that very view and does not adopt another view.
Thus there is the abandoning of these views, thus there is the relinquishing of these views.
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view:
‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati:
‘Something is acceptable to me, something is not acceptable to me’—a wise person reflects thus:
‘yā kho me ayaṁ diṭṭhi—ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—idameva saccaṁ moghamaññanti;
‘This view of mine—“Something is acceptable to me, something is not acceptable to me”—if I were to cling to this view with force and adherence, asserting, “This alone is true, anything else is wrong”;
dvīhi me assa viggaho—yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti—imehi assa dvīhi viggaho.
I would have conflict with two—with the ascetic or brahmin who is of such a theory, of such a view: “Everything is acceptable to me,” and with the ascetic or brahmin who is of such a theory, of such a view: “Everything is not acceptable to me”—with these two I would have conflict.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.
When there is conflict, there is dispute; when there is dispute, there is vexation; when there is vexation, there is annoyance.’
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
Thus, seeing conflict, dispute, vexation, and annoyance in himself, he abandons that very view and does not adopt another view.
This body, Aggivessana, is material, composed of the four great elements, born of mother and father, an accumulation of rice and gruel, subject to impermanence, to rubbing, to massaging, to breaking up, to dispersal; it should be seen as impermanent, as suffering, as a disease, as a tumor, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self.
For one who sees this body as impermanent, as suffering, as a disease, as a tumor, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self, whatever desire for the body, affection for the body, subservience to the body there is in the body—that is abandoned.
At the time, Aggivessana, when one feels a pleasant feeling, at that time one does not feel a painful feeling, nor a neither-painful-nor-pleasant feeling;
At the time, Aggivessana, when one feels a painful feeling, at that time one does not feel a pleasant feeling, nor a neither-painful-nor-pleasant feeling;
At the time, Aggivessana, when one feels a neither-painful-nor-pleasant feeling, at that time one does not feel a pleasant feeling, nor a painful feeling;
adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
at that time one feels only a neither-painful-nor-pleasant feeling.
Pleasant feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
Painful feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
Neither-painful-nor-pleasant feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
Seeing thus, Aggivessana, an instructed noble-one's-disciple becomes disenchanted with pleasant feeling, becomes disenchanted with painful feeling, becomes disenchanted with neither-painful-nor-pleasant feeling.
nibbindaṁ virajjati, virāgā vimuccati.
Being disenchanted, one becomes dispassionate. Through dispassion, one is liberated.
Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti.
When liberated, there is knowledge: ‘It is liberated.’
One understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
Evaṁ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṁvadati, na kenaci vivadati, yañca loke vuttaṁ tena voharati, aparāmasan”ti.
A bhikkhu whose mind is thus liberated, Aggivessana, does not contend with anyone, does not dispute with anyone; he uses the speech current in the world without clinging to it.”
Now at that time, the Venerable Sāriputta was standing behind the Blessed One, fanning the Blessed One.
Atha kho āyasmato sāriputtassa etadahosi:
Then it occurred to the Venerable Sāriputta:
“tesaṁ tesaṁ kira no bhagavā dhammānaṁ abhiññā pahānamāha, tesaṁ tesaṁ kira no sugato dhammānaṁ abhiññā paṭinissaggamāhā”ti.
“Indeed, the Blessed One speaks to us of the abandoning of these and those things through direct knowledge; indeed, the Sugata speaks to us of the relinquishing of these and those things through direct knowledge.”
Then the wanderer Dīghanakha, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over doubt, was without perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation, said to the Blessed One:
Just as, Master Gotama, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms;
‘cakkhumanto rūpāni dakkhantī’ti;
even so, the Dhamma has been made clear in many ways by Master Gotama.
Thus have I heard. On one occasion the Blessed One was dwelling among the Kurus at a market town of the Kurus named Kammāsadhamma, on a spread of grass in the fire-hut of the brahmin Bhāradvājagotta.
Having wandered for alms in Kammāsadhamma, after the meal, when he had returned from the alms round, he went to a certain forest grove for the day’s abiding.
‘That Blessed One is an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, sublime, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an enlightened one, a Blessed One.’
Tassesā bhoto gotamassa seyyā paññattā”ti.
This bed is prepared for that Master Gotama.”
“Duddiṭṭhaṁ vata, bho bhāradvāja, addasāma;
“A bad sight indeed, Master Bhāradvāja, have we seen;
duddiṭṭhaṁ vata, bho bhāradvāja, addasāma.
a bad sight indeed, Master Bhāradvāja, have we seen,
Ye mayaṁ tassa bhoto gotamassa bhūnahuno seyyaṁ addasāmā”ti.
when we have seen the bed of that Master Gotama, a destroyer of growth!”
Many indeed are those who have confidence in that Master Gotama—wise khattiyas, wise brahmins, wise householders, wise ascetics—trained in the noble path, in the wholesome Dhamma.”
The Blessed One heard with the divine ear element, which is purified and surpasses the human, this conversation between the brahmin Bhāradvājagotta and Māgaṇḍiya the wanderer.
“The ear, Māgaṇḍiya, delights in sounds …pe… the nose, Māgaṇḍiya, delights in odors … the tongue, Māgaṇḍiya, delights in tastes, is attached to tastes, rejoices in tastes.
“The body, Māgaṇḍiya, delights in tangibles, is attached to tangibles …pe… the mind, Māgaṇḍiya, delights in dhammas, is attached to dhammas, rejoices in dhammas.
So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti.
That has been tamed, guarded, protected, and restrained by the Tathāgata, and he teaches the Dhamma for its restraint.
Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:
Was it with reference to this, Māgaṇḍiya, that you said:
‘Suppose someone had formerly enjoyed himself with forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, enticing; and then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of forms, he were to abandon craving for forms, dispel the fever for forms, and abide free from thirst, with an internally pacified mind.
‘Suppose someone had formerly enjoyed himself with sounds cognizable by the ear …pe… with odors cognizable by the nose … with tastes cognizable by the tongue … with tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, enticing; and then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of tangibles, he were to abandon craving for tangibles, dispel the fever for tangibles, and abide free from thirst, with an internally pacified mind.
“I, too, Māgaṇḍiya, when I was formerly a householder, enjoyed myself, endowed and possessed of the five cords of sensual pleasure: with forms cognizable by the eye that were wished for, desired, agreeable, likable, connected with sensual desire, enticing; with sounds cognizable by the ear …pe… with odors cognizable by the nose … with tastes cognizable by the tongue … with tangibles cognizable by the body that were wished for, desired, agreeable, likable, connected with sensual desire, enticing.
I had, Māgaṇḍiya, three palaces—one for the rainy season, one for the winter, and one for the summer.
So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi.
In the rainy season palace, Māgaṇḍiya, during the four months of the rains, being entertained by musicians (none of whom were men), I did not come down to the lower palace.
Then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now abide free from thirst, with an internally pacified mind.
I see other beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures.
So tesaṁ na pihemi, na tattha abhiramāmi.
I do not envy them, nor do I delight therein.
Taṁ kissa hetu?
For what reason?
Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
Because there is, Māgaṇḍiya, a delight that is apart from sensual pleasures, apart from unwholesome states—a delight that surpasses even divine bliss—and delighting in that, I do not envy what is inferior, nor do I delight therein.
Suppose, Māgaṇḍiya, a householder or a householder’s son, rich, of great wealth, of great possessions, were to enjoy himself, endowed and possessed of the five cords of sensual pleasure: with forms cognizable by the eye … pe… with tangibles that are wished for, desired, agreeable, likable, connected with sensual desire, enticing.
Having practiced good conduct by body, good conduct by speech, good conduct by mind, with the breakup of the body, after death, he might reappear in a good destination, in a heavenly world, in the company of the devas of the Tāvatiṃsa realm.
There, in the Nandana Grove, surrounded by a troop of nymphs, he would enjoy himself, endowed and possessed of the five divine cords of sensual pleasure.
What do you think, Māgaṇḍiya? Would that devaputta in the Nandana Grove, surrounded by a troop of nymphs, enjoying himself endowed and possessed of the five divine cords of sensual pleasure, envy that householder or householder’s son, or yearn for human sensual pleasures, or be drawn back by human sensual pleasures?”
“No hidaṁ, bho gotama.
“No, Master Gotama.
Taṁ kissa hetu?
For what reason?
Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.
Because, Master Gotama, divine sensual pleasures are more excellent and more sublime than human sensual pleasures.”
“So too, Māgaṇḍiya, when I was formerly a householder, I enjoyed myself, endowed and possessed of the five cords of sensual pleasure: with forms cognizable by the eye that were wished for, desired, agreeable, likable, connected with sensual desire, enticing; with sounds cognizable by the ear …pe… with odors cognizable by the nose … with tastes cognizable by the tongue … with tangibles cognizable by the body that were wished for, desired, agreeable, likable, connected with sensual desire, enticing.
Then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now abide free from thirst, with an internally pacified mind.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi.
I see other beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures. I do not envy them, nor do I delight therein.
Taṁ kissa hetu?
For what reason?
Yāhayaṁ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
Because there is, Māgaṇḍiya, a delight that is apart from sensual pleasures, apart from unwholesome states—a delight that surpasses even divine bliss—and delighting in that, I do not envy what is inferior, nor do I delight therein.
Suppose, Māgaṇḍiya, a man with leprosy, his limbs afflicted, his body broken out, being eaten by worms, were to scratch the openings of his sores with his nails and scorch his body over a pit of embers.
He might see another man with leprosy, his limbs afflicted, his body broken out, being eaten by worms, scratching the openings of his sores with his nails and scorching his body over a pit of embers.
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti?
What do you think, Māgaṇḍiya? Would that man envy the other leprous man for the pit of embers or for the use of medicine?”
“No hidaṁ, bho gotama.
“No, Master Gotama.
Taṁ kissa hetu?
For what reason?
Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.
Because, Master Gotama, when there is disease, medicine is needed; when there is no disease, medicine is not needed.”
“So too, Māgaṇḍiya, when I was formerly a householder, I enjoyed myself, endowed and possessed of the five cords of sensual pleasure: with forms cognizable by the eye that were wished for, desired, agreeable, likable, connected with sensual desire, enticing; with sounds cognizable by the ear …pe… with odors cognizable by the nose … with tastes cognizable by the tongue … with tangibles cognizable by the body that were wished for, desired, agreeable, likable, connected with sensual desire, enticing.
Then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now abide free from thirst, with an internally pacified mind.
I see other beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures.
So tesaṁ na pihemi, na tattha abhiramāmi.
I do not envy them, nor do I delight therein.
Taṁ kissa hetu?
For what reason?
Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
Because there is, Māgaṇḍiya, a delight that is apart from sensual pleasures, apart from unwholesome states—a delight that surpasses even divine bliss—and delighting in that, I do not envy what is inferior, nor do I delight therein.
Suppose, Māgaṇḍiya, a man with leprosy, his limbs afflicted, his body broken out, being eaten by worms, were to scratch the openings of his sores with his nails and scorch his body over a pit of embers.
Because that fire, Master Gotama, is of painful contact, of great heat, of great fever.”
“Taṁ kiṁ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?
“What do you think, Māgaṇḍiya? Is it only now that that fire is of painful contact, of great heat, of great fever, or was that fire previously also of painful contact, of great heat, of great fever?”
“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca.
“Both now, Master Gotama, that fire is of painful contact, of great heat, of great fever, and previously also that fire was of painful contact, of great heat, of great fever.
But that leprous man, Master Gotama, his limbs afflicted, his body broken out, being eaten by worms, scratching the openings of his sores with his nails, with his faculties impaired, had acquired a perverted perception of pleasure in what was actually painful fire-contact.”
“Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca.
“So too, Māgaṇḍiya, in the past sensual pleasures were of painful contact, of great heat, of great fever; in the future sensual pleasures will be of painful contact, of great heat, of great fever; and now, in the present, sensual pleasures are of painful contact, of great heat, of great fever.
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.
And these beings, Māgaṇḍiya, not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, with their faculties impaired, have acquired a perverted perception of pleasure in what are actually painful sensual pleasures.
Suppose, Māgaṇḍiya, a man with leprosy, his limbs afflicted, his body broken out, being eaten by worms, scratches the openings of his sores with his nails and scorches his body over a pit of embers.
The more, Māgaṇḍiya, that leprous man, his limbs afflicted, his body broken out, being eaten by worms, scratches the openings of his sores with his nails and scorches his body over a pit of embers, the more those sore-openings of his become fouler, more ill-smelling, and more putrid, and yet there is a certain measure of satisfaction, a measure of gratification—that is, on account of the itching of the sore-openings.
So too, Māgaṇḍiya, beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures and burning with the fever of sensual pleasures, indulge in sensual pleasures.
The more, Māgaṇḍiya, beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures and burning with the fever of sensual pleasures, indulge in sensual pleasures, the more the craving for sensual pleasures of those beings increases, and they burn with the fever of sensual pleasures, and yet there is a certain measure of satisfaction, a measure of gratification—that is, in dependence on the five cords of sensual pleasure.
What do you think, Māgaṇḍiya? Have you ever seen or heard of a king or a king’s minister who, enjoying himself endowed and possessed of the five cords of sensual pleasure, without abandoning craving for sensual pleasures, without dispelling the fever for sensual pleasures, has abided, or is abiding, or will abide free from thirst, with an internally pacified mind?”
Neither have I, Māgaṇḍiya, ever seen or heard of a king or a king’s minister who, enjoying himself endowed and possessed of the five cords of sensual pleasure, without abandoning craving for sensual pleasures, without dispelling the fever for sensual pleasures, has abided, or is abiding, or will abide free from thirst, with an internally pacified mind.
But, Māgaṇḍiya, whatever ascetics or brahmins have abided, or are abiding, or will abide free from thirst, with an internally pacified mind, all of them, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, having abandoned craving for sensual pleasures, having dispelled the fever for sensual pleasures, have abided, or are abiding, or will abide free from thirst, with an internally pacified mind.”
When this was said, Māgaṇḍiya the wanderer stroked his own limbs with his hand:
“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ.
“This, Master Gotama, is health, this is Nibbāna.
Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti.
For I, Master Gotama, am now healthy, happy, nothing afflicts me.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso;
“Suppose, Māgaṇḍiya, a man born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
He would not see dark and light forms, he would not see blue forms, he would not see yellow forms, he would not see red forms, he would not see crimson forms, he would not see the even and uneven, he would not see the forms of stars, he would not see the sun and moon.
‘How fine, sirs, is a white cloth, beautiful, spotless, pure!’
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:
What do you think, Māgaṇḍiya? Would that man born blind, knowing and seeing, accept that oily, grimy rag, and having accepted it, wear it, and having worn it, pleased, utter words of pleasure:
“Not knowing, Master Gotama, not seeing, that man born blind would accept that oily, grimy rag, and having accepted it, wear it, and having worn it, pleased, utter words of pleasure:
This body, Māgaṇḍiya, is a disease, a tumor, a dart, misery, an affliction; and you, regarding this body—a disease, a tumor, a dart, misery, an affliction—
Master Gotama is able to teach me the Dhamma in such a way that I might know health, might see Nibbāna.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso;
“Suppose, Māgaṇḍiya, a man born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
He would not see dark and light forms, he would not see blue forms, he would not see yellow forms, he would not see red forms, he would not see crimson forms, he would not see the even and uneven, he would not see the forms of stars, he would not see the sun and moon.
Master Gotama is able to teach me the Dhamma in such a way that I might know health, might see Nibbāna.”
“Seyyathāpi, māgaṇḍiya, jaccandho puriso;
“Suppose, Māgaṇḍiya, a man born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
He would not see dark and light forms, he would not see blue forms, he would not see yellow forms, he would not see red forms, he would not see crimson forms, he would not see the even and uneven, he would not see the forms of stars, he would not see the sun and moon.
‘For a long time, sirs, I have been cheated, tricked, and deluded by this man with an oily, grimy rag—“This, good man, is a white cloth for you, beautiful, spotless, pure.”’
Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:
So too, Māgaṇḍiya, if I were to teach you the Dhamma:
‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti.
‘This is health, this is Nibbāna.’
So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi.
And you would know health, would see Nibbāna.
Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;
With the arising of sight for you, that desire and lust for the five aggregates subject to clinging would be abandoned.
For I, clinging, clung only to material form; clinging, clung only to feeling; clinging, clung only to perception; clinging, clung only to volitional formations; clinging, clung only to consciousness.
Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti;
With my clinging as condition, being came to be; with being as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair came to be;
When, Māgaṇḍiya, you practice in accordance with the Dhamma, then, Māgaṇḍiya, you yourself will know, you yourself will see—these are diseases, tumors, darts;
idha rogā gaṇḍā sallā aparisesā nirujjhanti.
here diseases, tumors, darts cease without remainder.
Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti;
With the cessation of my clinging, there is cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.
Just as, Master Gotama, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms;
‘cakkhumanto rūpāni dakkhantī’ti;
even so, the Dhamma has been made clear in many ways by Master Gotama.
“Whoever, Māgaṇḍiya, having formerly been a member of another sect, desires the going forth in this Dhamma and Vinaya, desires the higher ordination, he undergoes probation for four months.
At the end of four months, if the bhikkhus are satisfied, they give him the going forth, they give him the higher ordination to the state of a bhikkhu.
“If, venerable sir, those formerly of other sects who desire the going forth in this Dhamma and Vinaya, who desire the higher ordination, undergo probation for four months, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth, they give them the higher ordination to the state of a bhikkhu;
I will undergo probation for four years. At the end of four years, if the bhikkhus are satisfied, let them give me the going forth, let them give me the higher ordination to the state of a bhikkhu.”
Not long after his higher ordination, the Venerable Māgaṇḍiya, dwelling alone, withdrawn, diligent, ardent, and resolute, not long afterwards—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—in this very life realized it for himself with direct knowledge, entered upon it, and abode in it.
Now at that time, the wanderer Sandaka was sitting with a large assembly of wanderers, making a loud noise, a great noise, engaged in various kinds of childish talk, such as: talk about kings, talk about thieves, talk about great ministers, talk about armies, talk about fears, talk about battles, talk about food, talk about drink, talk about clothing, talk about beds, talk about garlands, talk about scents, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those departed in former times, talk about diverse matters, talk about the world, talk about the sea, talk about becoming and non-becoming, and so on.
“Yes, sir,” the wanderer Sandaka replied to the Venerable Ānanda.
Āyasmā ānando etadavoca:
The Venerable Ānanda said this:
“cattārome, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti.
“These four, Sandaka, have been declared by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, as unholy lives, and four uncomforting holy lives have been declared, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.”
“Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti?
“Which, venerable Ānanda, are those four unholy lives declared by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma?”
‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is not this world, there is not the other world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who, having attained the right course and practiced rightly, proclaim this world and the other world, having realized it for themselves with direct knowledge.
This person is composed of the four great elements. When he dies, earth returns to and merges with the earth-body, water returns to and merges with the water-body, fire returns to and merges with the fire-body, air returns to and merges with the air-body, and the faculties pass into space.
‘This worthy teacher is of such a theory, of such a view: “There is nothing given … fools and wise alike, with the breakup of the body, are annihilated, perish, and do not exist after death.”
We are both on an equal footing here, having attained a common state—I who do not say, ‘Both, with the breakup of the body, will be annihilated, will perish, will not exist after death.’
Kāpotakāni aṭṭhīni bhavanti.
But this worthy teacher’s nakedness, shaven head, squatting posture, plucking of hair and beard are superfluous, while I, dwelling in a house crowded with children, enjoying Kāsī sandalwood, wearing garlands, scents, and ointments, accepting gold and silver, will have the same future destiny as this worthy teacher.
Bhassantā āhutiyo;
Knowing what, seeing what, should I live the holy life under this teacher?
dattupaññattaṁ yadidaṁ dānaṁ.
‘This is an unholy life’—having known this, he becomes disgusted with that holy life and departs.
Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.
Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṁ maraṇā’ti.
This, Sandaka, is the first unholy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.
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Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
Again, Sandaka, some teacher here is of such a theory, of such a view:
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who torments or causes another to torment, who causes grief or causes another to cause grief, who tires or causes another to tire, who trembles or causes another to tremble, who takes life, takes what is not given, breaks into houses, plunders, commits burglary, ambushes, commits adultery, speaks falsehood—for one who acts, no evil is done.
If with a razor-edged discus one were to make the living beings of this earth one heap of flesh, one pile of flesh, there is no evil from that source, no coming of evil.
If one were to go along the south bank of the Ganges, killing and slaughtering, mutilating and causing mutilation, tormenting and causing torment, there is no evil from that source, no coming of evil.
If one were to go along the north bank of the Ganges, giving and causing gifts, sacrificing and causing sacrifices, there is no merit from that source, no coming of merit.
‘This worthy teacher is of such a theory, of such a view: “For one who acts or causes another to act … no evil is done. If with a razor-edged discus … no coming of evil. If one were to go along the south bank of the Ganges … no coming of evil. If one were to go along the north bank of the Ganges … no coming of merit. By giving, by taming, by restraint, by speaking truth, there is no merit, no coming of merit.”
But this worthy teacher’s nakedness, shaven head, squatting posture, plucking of hair and beard are superfluous, while I, dwelling in a house crowded with children, enjoying Kāsī sandalwood, wearing garlands, scents, and ointments, accepting gold and silver, will have the same future destiny as this worthy teacher.
Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
Knowing what, seeing what, should I live the holy life under this teacher?
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti.
‘This is an unholy life’—having known this, he becomes disgusted with that holy life and departs.
Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
This, Sandaka, is the second unholy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.
all beings, all living things, all creatures, all souls are without power, without strength, without energy, ripened by fate, chance, and nature, and experience pleasure and pain in the six classes of rebirth.’
‘This worthy teacher is of such a theory, of such a view: “There is no cause, no condition for the defilement of beings; beings are defiled without cause, without condition.
There is no strength, no energy, no manly stamina, no manly exertion; all beings, all living things, all creatures, all souls are without power, without strength, without energy, ripened by fate, chance, and nature, and experience pleasure and pain in the six classes of rebirth.”
Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
If the word of this worthy teacher is true, then by not doing, I have done here; by not dwelling, I have dwelt here.
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti.
We are both on an equal footing here, having attained a common state—I who do not say, ‘Both will be purified without cause, without condition.’
But this worthy teacher’s nakedness, shaven head, squatting posture, plucking of hair and beard are superfluous, while I, dwelling in a house crowded with children, enjoying Kāsī sandalwood, wearing garlands, scents, and ointments, accepting gold and silver, will have the same future destiny as this worthy teacher.
‘This is an unholy life’—having known this, he becomes disgusted with that holy life and departs.
Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
This, Sandaka, is the third unholy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.
Again, Sandaka, some teacher here is of such a theory, of such a view:
‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
‘There are these seven bodies—unmade, uncreated, unproduced, uncaused, barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, do not change, do not harm one another; they are incapable of [affecting] one another’s pleasure or pain or pleasure-and-pain.
The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as seventh—these seven bodies are unmade, uncreated, unproduced, uncaused, barren, steadfast as a mountain peak, standing firm like a pillar.
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.
They do not move, do not change, do not harm one another.
The sword merely passes through the interval between the seven bodies.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.
There are these fourteen hundred thousand principal wombs, and sixty-six hundred, and five hundred kammas, and five kammas, and three kammas, and a kamma, and half a kamma; sixty-two paths, sixty-two intermediary eons, six classes of rebirth, eight stages of human existence; forty-nine hundred Ājīvaka livelihoods, forty-nine hundred wanderer livelihoods, forty-nine hundred Nāga abodes; twenty hundred faculties, thirty hundred hells, thirty-six dust realms; seven percipient gestations, seven non-percipient gestations, seven Nigaṇṭha gestations; seven devas, seven humans, seven goblins; seven lakes, seven prominent knots, seven precipices, seven hundred precipices; seven dreams, seven hundred dreams; eighty-four hundred thousand great eons, through which fools and wise alike, having transmigrated and wandered, will make an end of suffering.
Therein there is no such thing as: “By this virtue or observance or austerity or holy life I will ripen unripened kamma, or, having repeatedly experienced ripened kamma, I will make an end of it.”
Thus there is no [such thing as] pleasure and pain measured by a doṇa, with a fixed limit in saṃsāra; there is no decrease or increase, no excelling or falling short.
‘This worthy teacher is of such a theory, of such a view: “There are these seven bodies—unmade, uncreated, unproduced, uncaused, barren, steadfast as a mountain peak, standing firm like a pillar.
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.
They do not move, do not change, do not harm one another.
The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as seventh—these seven bodies are unmade, uncreated, unproduced, uncaused, barren, steadfast as a mountain peak, standing firm like a pillar.
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.
They do not move, do not change, do not harm one another.
The sword merely passes through the interval between the seven bodies.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.
There are these fourteen hundred thousand principal wombs, and sixty-six hundred, and five hundred kammas, and five kammas, and three kammas, and a kamma, and half a kamma; sixty-two paths, sixty-two intermediary eons, six classes of rebirth, eight stages of human existence; forty-nine hundred Ājīvaka livelihoods, forty-nine hundred wanderer livelihoods, forty-nine hundred Nāga abodes; twenty hundred faculties, thirty hundred hells, thirty-six dust realms; seven percipient gestations, seven non-percipient gestations, seven Nigaṇṭha gestations; seven devas, seven humans, seven goblins; seven lakes, seven prominent knots, seven precipices, seven hundred precipices; seven dreams, seven hundred dreams; eighty-four hundred thousand great eons, through which fools and wise alike, having transmigrated and wandered, will make an end of suffering.
Therein there is no such thing as: ‘By this virtue or observance or austerity or holy life I will ripen unripened kamma, or, having repeatedly experienced ripened kamma, I will make an end of it,’ thus there is no [such thing as] pleasure and pain measured by a doṇa, with a fixed limit in saṃsāra; there is no decrease or increase, no excelling or falling short.
Just as a ball of thread, when thrown, unwinds as it runs;
evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.
even so, fools and wise alike, having transmigrated and wandered, will make an end of suffering.”
Sace pana imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
If the word of this worthy teacher is true, then by not doing, I have done here; by not dwelling, I have dwelt here.
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmā’ti.
We are both on an equal footing here, having attained a common state—I who do not say, ‘Both, having transmigrated and wandered, will make an end of suffering.’
But this worthy teacher’s nakedness, shaven head, squatting posture, plucking of hair and beard are superfluous, while I, dwelling in a house crowded with children, enjoying Kāsī sandalwood, wearing garlands, scents, and ointments, accepting gold and silver, will have the same future destiny as this worthy teacher.
‘This is an unholy life’—having known this, he becomes disgusted with that holy life and departs.
Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
This, Sandaka, is the fourth unholy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.
Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti.
These, Sandaka, are the four unholy lives proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.
“It is wonderful, venerable Ānanda, it is marvelous, venerable Ānanda!
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalanti.
How those four, which are indeed unholy lives, have been proclaimed as ‘unholy lives’ by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma!
Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti?
But which, venerable Ānanda, are those four uncomforting holy lives proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma?”
He enters an empty dwelling, he does not receive alms, a dog bites him, he encounters a fierce elephant, he encounters a fierce horse, he encounters a fierce bull, he asks the name and clan of a woman or a man, he asks the name and path of a village or town.
So ‘kimidan’ti puṭṭho samāno ‘suññaṁ me agāraṁ pavisitabbaṁ ahosi’, tena pāvisiṁ;
When asked, ‘What is this?’ he replies, ‘It was an empty dwelling I had to enter,’ so I entered it;
‘piṇḍampi aladdhabbaṁ ahosi’, tena nālatthaṁ;
‘It was alms I was not to receive,’ so I did not receive it;
‘kukkurena ḍaṁsitabbaṁ ahosi’, tenamhi daṭṭho;
‘It was a dog by which I had to be bitten,’ so I was bitten;
‘caṇḍena hatthinā samāgantabbaṁ ahosi’, tena samāgamiṁ;
‘It was a fierce elephant I had to encounter,’ so I encountered it;
‘caṇḍena assena samāgantabbaṁ ahosi’, tena samāgamiṁ;
‘It was a fierce horse I had to encounter,’ so I encountered it;
‘caṇḍena goṇena samāgantabbaṁ ahosi’, tena samāgamiṁ;
‘It was a fierce bull I had to encounter,’ so I encountered it;
‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṁ ahosi’, tena pucchiṁ;
‘It was the name and clan of a woman or a man I had to ask,’ so I asked;
‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi’, tena pucchinti.
‘It was the name and path of a village or town I had to ask,’ so I asked.
‘This worthy teacher claims to be all-knowing, all-seeing, to have complete knowledge and vision …pe… “It was the name and path of a village or town I had to ask,” so I asked.’
So ‘anassāsikaṁ idaṁ brahmacariyan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati.
He, seeing ‘This holy life is uncomforting,’ becomes disgusted with that holy life and departs.
Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
This, Sandaka, is the first uncomforting holy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.
Now, Sandaka, for a teacher who is a traditionalist, holding to tradition as truth, some things are well heard, some badly heard, some are so, some are otherwise.
‘This worthy teacher is a traditionalist, holding to tradition as truth; he teaches a Dhamma based on tradition, on what has been handed down from generation to generation, on the authority of scriptures.
Now, for a teacher who is a traditionalist, holding to tradition as truth, some things are well heard, some badly heard, some are so, some are otherwise.’
So ‘anassāsikaṁ idaṁ brahmacariyan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati.
He, seeing ‘This holy life is uncomforting,’ becomes disgusted with that holy life and departs.
Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
This, Sandaka, is the second uncomforting holy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.
Now, for a teacher who is a reasoner, an investigator, some things are well reasoned, some badly reasoned, some are so, some are otherwise.’
So ‘anassāsikaṁ idaṁ brahmacariyan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati.
He, seeing ‘This holy life is uncomforting,’ becomes disgusted with that holy life and departs.
Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
This, Sandaka, is the third uncomforting holy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.
Out of dullness and obtuseness, when asked a question here or there, he resorts to verbal evasion, to eel-wriggling:
‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
‘It is not so for me, it is not thus for me, it is not otherwise for me, it is not not for me, it is not no not for me.’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:
Therein, Sandaka, a wise person reflects thus:
‘ayaṁ kho bhavaṁ satthā mando momūho.
‘This worthy teacher is dull, obtuse.
So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ—evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
Out of dullness and obtuseness, when asked a question here or there, he resorts to verbal evasion, to eel-wriggling: “It is not so for me, it is not thus for me, it is not otherwise for me, it is not not for me, it is not no not for me.”’
So ‘anassāsikaṁ idaṁ brahmacariyan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati.
He, seeing ‘This holy life is uncomforting,’ becomes disgusted with that holy life and departs.
Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
This, Sandaka, is the fourth uncomforting holy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.
Imāni kho tāni, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti.
These, Sandaka, are the four uncomforting holy lives proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.
“It is wonderful, venerable Ānanda, it is marvelous, venerable Ānanda!
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
How those four, which are indeed uncomforting holy lives, have been proclaimed as ‘uncomforting holy lives’ by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma!
But that teacher, venerable Ānanda, what does he assert, what does he proclaim, under whom a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma?”
“Here, Sandaka, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, sublime, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an enlightened one, a Blessed One …pe… he, having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion.
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma.
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma.
Puna caparaṁ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Again, Sandaka, a bhikkhu, with the fading away of rapture as well, abides in equanimity …pe… enters upon and abides in the third jhāna.
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma.
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma.
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives.
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma.
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate …pe… he understands how beings fare according to their kamma.
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma.
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints.
He understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering’;
he understands as it actually is: ‘These are taints’; he understands as it actually is: ‘This is the origin of taints’; he understands as it actually is: ‘This is the cessation of taints’; he understands as it actually is: ‘This is the way leading to the cessation of taints.’
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there is knowledge: ‘It is liberated.’
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma.”
“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto paribhuñjeyya so kāme”ti?
“But that bhikkhu, venerable Ānanda, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—would he enjoy sensual pleasures?”
“Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṁ.
“That bhikkhu, Sandaka, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—he is incapable of transgressing in five respects.
A bhikkhu whose taints are destroyed is incapable of intentionally depriving a living being of life; a bhikkhu whose taints are destroyed is incapable of taking what is not given in the manner of theft; a bhikkhu whose taints are destroyed is incapable of engaging in sexual intercourse; a bhikkhu whose taints are destroyed is incapable of deliberately speaking falsehood; a bhikkhu whose taints are destroyed is incapable of enjoying stored-up sensual pleasures as he did formerly when a householder.
Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.
That bhikkhu, Sandaka, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—he is incapable of transgressing in these five respects.”
“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ:
“But for that bhikkhu, venerable Ānanda, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—is knowledge and vision constantly and continuously present to him while walking and standing and sleeping and awake:
for by a simile some wise persons understand the meaning of what is said.
Seyyathāpi, sandaka, purisassa hatthapādā chinnā;
Suppose, Sandaka, a man whose hands and feet have been cut off.
tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ jānāti:
Whether walking or standing or sleeping or awake, does he constantly and continuously know:
‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti:
‘My hands and feet are cut off,’ or does he know it when he reflects:
‘chinnā me hatthapādā’”ti?
‘My hands and feet are cut off’?”
“Na kho, bho ānanda, so puriso satataṁ samitaṁ jānāti:
“That man, venerable Ānanda, does not constantly and continuously know:
‘chinnā me hatthapādā’ti.
‘My hands and feet are cut off.’
Api ca kho pana naṁ paccavekkhamāno jānāti:
But rather, when he reflects on it, he knows:
‘chinnā me hatthapādā’”ti.
‘My hands and feet are cut off.’”
“Evameva kho, sandaka, yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ na paccupaṭṭhitaṁ:
“So too, Sandaka, for that bhikkhu who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—knowledge and vision are not constantly and continuously present to him while walking and standing and sleeping and awake:
“How many, venerable Ānanda, are the exporters in this Dhamma and Vinaya?”
“Na kho, sandaka, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṁ dhammavinaye niyyātāro”ti.
“Not just one hundred, Sandaka, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the exporters in this Dhamma and Vinaya.”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.
“It is wonderful, venerable Ānanda, it is marvelous, venerable Ānanda!
Na ca nāma sadhammokkaṁsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti.
There will be no extolling of one’s own Dhamma, no reviling of another’s Dhamma, and in the sphere of the Dhamma-teaching, so many exporters will be made known!
Ime panājīvakā puttamatāya puttā attānañceva ukkaṁsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṁ—nandaṁ vacchaṁ, kisaṁ saṅkiccaṁ, makkhaliṁ gosālan”ti.
But these Ājīvakas, sons of a barren woman, extol themselves and revile others, and they make known only three exporters, namely: Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.”
Thus the wanderer Sandaka dismissed his own assembly to [follow] the holy life under the Blessed One.
Sandakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
The Discourse to Sandaka is finished, the sixth.
end of section [76 - Sandakasutta]❧
77 – Mahāsakuludāyisutta
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Majjhima Nikāya 77
Majjhima Nikāya 77
Mahāsakuludāyisutta
The Greater Discourse to Sakuludāyī
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ—annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.
Now at that time, a number of well-known wanderers were dwelling in the Peacocks’ Feeding Ground, the wanderers’ park—namely, Annabhāra, Varadhara, Sakuludāyī the wanderer, and other well-known wanderers.
Now at that time, Sakuludāyī the wanderer was sitting with a large assembly of wanderers, making a loud noise, a great noise, engaged in various kinds of childish talk, such as: talk about kings, talk about thieves, talk about great ministers, talk about armies, talk about fears, talk about battles, talk about food, talk about drink, talk about clothing, talk about beds, talk about garlands, talk about scents, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those departed in former times, talk about diverse matters, talk about the world, talk about the sea, talk about becoming and non-becoming, and so on.
In former days, venerable sir, in days past, when ascetics and brahmins of various sects were sitting together, assembled in the debating hall, this conversation arose among them:
Herein these ascetics and brahmins, leaders of orders, leaders of groups, teachers of groups, well-known, famous, makers of tenets, well-regarded by many people, have entered Rājagaha for the rains retreat.
Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;
There is this Pūraṇa Kassapa, a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people;
sopi rājagahaṁ vassāvāsaṁ osaṭo.
he too has entered Rājagaha for the rains retreat.
There is this Makkhali Gosāla …pe… Ajita Kesakambala … Pakudha Kaccāyana … Sañjaya Belaṭṭhaputta … Nigaṇṭha Nāṭaputta, a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people;
sopi rājagahaṁ vassāvāsaṁ osaṭo.
he too has entered Rājagaha for the rains retreat.
Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;
There is also this ascetic Gotama, a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people;
sopi rājagahaṁ vassāvāsaṁ osaṭo.
he too has entered Rājagaha for the rains retreat.
Now, who among these venerable ascetics and brahmins, leaders of orders, leaders of groups, teachers of groups, well-known, famous, makers of tenets, well-regarded by many people, is honored, respected, revered, and worshipped by his disciples, and whom do his disciples honor, respect, and live in dependence on?’
Tatrekacce evamāhaṁsu:
Therein some said thus:
‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;
‘This Pūraṇa Kassapa is a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people;
so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.
but he is not honored, not respected, not revered, not worshipped by his disciples, nor do Pūraṇa Kassapa’s disciples honor, respect, and live in dependence on him.
“You do not understand this Dhamma and Vinaya, I understand this Dhamma and Vinaya. What, you will understand this Dhamma and Vinaya?
Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
You have practiced wrongly, I have practiced rightly. Mine is consistent, yours is inconsistent. What should have been said before, you said after; what should have been said after, you said before. Your well-thought-out position has been overturned. Your doctrine is refuted. Go, seek to free yourself from this refutation; disentangle yourself if you can!”
Iti pūraṇo kassapo sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.
Thus Pūraṇa Kassapa is not honored, not respected, not revered, not worshipped by his disciples, nor do Pūraṇa Kassapa’s disciples honor, respect, and live in dependence on him.
Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.
And Pūraṇa Kassapa is reviled with the abuse of the Dhamma.’
‘This Makkhali Gosāla …pe… Ajita Kesakambala … Pakudha Kaccāyana … Sañjaya Belaṭṭhaputta … Nigaṇṭha Nāṭaputta is a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people;
so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.
but he is not honored, not respected, not revered, not worshipped by his disciples, nor do Nigaṇṭha Nāṭaputta’s disciples honor, respect, and live in dependence on him.
“You do not understand this Dhamma and Vinaya, I understand this Dhamma and Vinaya.
Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi?
What, you will understand this Dhamma and Vinaya?
Micchāpaṭipanno tvamasi.
You have practiced wrongly.
Ahamasmi sammāpaṭipanno.
I have practiced rightly.
Sahitaṁ me asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
Mine is consistent, yours is inconsistent. What should have been said before, you said after; what should have been said after, you said before. Your well-thought-out position has been overturned. Your doctrine is refuted. Go, seek to free yourself from this refutation; disentangle yourself if you can!”
Iti nigaṇṭho nāṭaputto sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.
Thus Nigaṇṭha Nāṭaputta is not honored, not respected, not revered, not worshipped by his disciples, nor do Nigaṇṭha Nāṭaputta’s disciples honor, respect, and live in dependence on him.
Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.
And Nigaṇṭha Nāṭaputta is reviled with the abuse of the Dhamma.’
Ekacce evamāhaṁsu:
Some said thus:
‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;
‘This ascetic Gotama is a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people;
so ca kho sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti.
and he is honored, respected, revered, and worshipped by his disciples, and the ascetic Gotama’s disciples honor, respect, and live in dependence on him.
When the ascetic Gotama is teaching the Dhamma to an assembly of many hundreds, at that time there is no sound of sneezing or coughing from the ascetic Gotama’s disciples.
Even so, when the ascetic Gotama is teaching the Dhamma to an assembly of many hundreds, at that time there is no sound of sneezing or coughing from the ascetic Gotama’s disciples.
Even those disciples of the ascetic Gotama who, having been incited by their spiritual companions, abandon the training and return to the low life, even they are speakers in praise of the Teacher, speakers in praise of the Dhamma, speakers in praise of the Sangha; they are self-reproachers, not reproachers of others, saying, “We were so unfortunate, we were of little merit, that though we had gone forth in such a well-proclaimed Dhamma and Vinaya, we were unable to live the holy life, complete and pure, for as long as life lasted.”
Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.
They, having become park-keepers or lay followers, undertake and observe the five training rules.
Thus the ascetic Gotama is honored, respected, revered, and worshipped by his disciples, and the ascetic Gotama’s disciples honor, respect, and live in dependence on him.’”
“How many dhammas, Udāyī, do you observe in me, on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me?”
“Five dhammas, venerable sir, I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him.
Katame pañca?
What five?
Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.
The Blessed One, venerable sir, eats little, and is a speaker in praise of eating little.
That the Blessed One, venerable sir, eats little, and is a speaker in praise of eating little—this, venerable sir, is the first dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him.
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī.
Again, venerable sir, the Blessed One is content with any kind of robe, and is a speaker in praise of contentment with any kind of robe.
That the Blessed One, venerable sir, is content with any kind of robe, and is a speaker in praise of contentment with any kind of robe—this, venerable sir, is the second dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him.
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī.
Again, venerable sir, the Blessed One is content with any kind of almsfood, and is a speaker in praise of contentment with any kind of almsfood.
That the Blessed One, venerable sir, is content with any kind of almsfood, and is a speaker in praise of contentment with any kind of almsfood—this, venerable sir, is the third dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him.
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī.
Again, venerable sir, the Blessed One is content with any kind of lodging, and is a speaker in praise of contentment with any kind of lodging.
That the Blessed One, venerable sir, is content with any kind of lodging, and is a speaker in praise of contentment with any kind of lodging—this, venerable sir, is the fourth dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him.
Puna caparaṁ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī.
Again, venerable sir, the Blessed One is secluded, and is a speaker in praise of seclusion.
That the Blessed One, venerable sir, is secluded, and is a speaker in praise of seclusion—this, venerable sir, is the fifth dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him.
These, venerable sir, are the five dhammas I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him.”
“‘The ascetic Gotama eats little, and is a speaker in praise of eating little’—if, Udāyī, my disciples were to honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me for this reason, there are, Udāyī, disciples of mine who eat a koṭṭha-measure, or half a koṭṭha-measure, or a beluva-fruit measure, or half a beluva-fruit measure.
I, Udāyī, sometimes eat from this bowl filled to the brim, or even more.
‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama eats little, and is a speaker in praise of eating little,’ then those disciples of mine, Udāyī, who eat a koṭṭha-measure, or half a koṭṭha-measure, or a beluva-fruit measure, or half a beluva-fruit measure, would not honor me … live in dependence on me for this dhamma.
‘The ascetic Gotama is content with any kind of robe, and is a speaker in praise of contentment with any kind of robe’—if, Udāyī, my disciples were to honor me … live in dependence on me for this reason, there are, Udāyī, disciples of mine who are wearers of rag-robes, wearers of coarse robes, who, having collected rags from charnel grounds or rubbish heaps or shops, make them into a triple robe and wear it.
I, Udāyī, sometimes wear householders’ robes—stout, with shaggy nap, made of alābula-wool.
‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama is content with any kind of robe, and is a speaker in praise of contentment with any kind of robe,’ then those disciples of mine, Udāyī, who are wearers of rag-robes, wearers of coarse robes, who, having collected rags from charnel grounds or rubbish heaps or shops, make them into a triple robe and wear it, would not honor me … live in dependence on me for this dhamma.
‘The ascetic Gotama is content with any kind of almsfood, and is a speaker in praise of contentment with any kind of almsfood’—if, Udāyī, my disciples were to honor me … live in dependence on me for this reason, there are, Udāyī, disciples of mine who are almsfood-eaters, who practice consecutive alms-rounds, delighting in the vow of gleaning, who, having entered a house, do not accept even an invitation to a seat.
I, Udāyī, sometimes eat by invitation—rice from fine Sāli grain, with various sauces, with various curries.
‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama is content with any kind of almsfood, and is a speaker in praise of contentment with any kind of almsfood,’ then those disciples of mine, Udāyī, who are almsfood-eaters, who practice consecutive alms-rounds, delighting in the vow of gleaning, who, having entered a house, do not accept even an invitation to a seat, would not honor me … live in dependence on me for this dhamma.
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṁ na upenti.
‘The ascetic Gotama is content with any kind of lodging, and is a speaker in praise of contentment with any kind of lodging’—if, Udāyī, my disciples were to honor me … live in dependence on me for this reason, there are, Udāyī, disciples of mine who are tree-root dwellers, open-air dwellers, who for eight months do not go under a roof.
I, Udāyī, sometimes dwell in gabled-roofed houses, plastered inside and out, with drafts excluded, with bolts fastened, with windows closed.
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṁ na upenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama is content with any kind of lodging, and is a speaker in praise of contentment with any kind of lodging,’ then those disciples of mine, Udāyī, who are tree-root dwellers, open-air dwellers, who for eight months do not go under a roof, would not honor me … live in dependence on me for this dhamma.
‘The ascetic Gotama is secluded, and is a speaker in praise of seclusion’—if, Udāyī, my disciples were to honor me … live in dependence on me for this reason, there are, Udāyī, disciples of mine who are forest-dwellers, living in remote lodgings, who, having entered forest hermitages, remote lodgings, come down to the midst of the Sangha every half-month for the recitation of the Pātimokkha.
I, Udāyī, sometimes dwell surrounded by bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples.
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama is secluded, and is a speaker in praise of seclusion.’
Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ.
Then those disciples of mine, Udāyī, who are forest-dwellers, living in remote lodgings, who, having entered forest hermitages, remote lodgings, come down to the midst of the Sangha every half-month for the recitation of the Pātimokkha, would not honor me … live in dependence on me for this dhamma.
Thus, Udāyī, it is not for these five dhammas that my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.
There are, Udāyī, five other dhammas on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.
Katame pañca?
What five?
Idhudāyi, mamaṁ sāvakā adhisīle sambhāventi:
Here, Udāyī, my disciples esteem me in regard to higher virtue:
‘The ascetic Gotama is virtuous, possessed of the supreme aggregate of virtue’—this, Udāyī, is the first dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.
the ascetic Gotama teaches the Dhamma with its wonders, not without wonders’—this, Udāyī, is the second dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.
This, Udāyī, is the third dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.
Again, Udāyī, my disciples, when beset by suffering, overcome by suffering, approach me and ask about the noble truth of suffering, and I, asked about the noble truth of suffering, explain it to them, and I satisfy their minds with the explanation of the question.
They ask me about the noble truth of the origin of suffering … of the cessation of suffering … of the way leading to the cessation of suffering, and I, asked about the noble truth of the way leading to the cessation of suffering, explain it to them, and I satisfy their minds with the explanation of the question.
That my disciples, Udāyī, when beset by suffering, overcome by suffering, approach me and ask about the noble truth of suffering, and I, asked about the noble truth of suffering, explain it to them, and I satisfy their minds with the explanation of the question.
Te maṁ dukkhasamudayaṁ … dukkhanirodhaṁ … dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti.
They ask me about the noble truth of the origin of suffering … of the cessation of suffering … of the way leading to the cessation of suffering.
This, Udāyī, is the fourth dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.
Here, Udāyī, a bhikkhu abides contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world;
he abides contemplating feelings in feelings … he abides contemplating mind in mind … he abides contemplating dhammas in dhammas, ardent, fully aware, and mindful, having put away covetousness and grief for the world.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Here, Udāyī, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states;
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the maintenance, non-disappearance, strengthening, increase, development, and culmination of arisen wholesome states.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Here, Udāyī, a bhikkhu develops the base of spiritual power endowed with concentration due to desire and volitional formations of striving; he develops the base of spiritual power endowed with concentration due to energy and volitional formations of striving; he develops the base of spiritual power endowed with concentration due to mind and volitional formations of striving; he develops the base of spiritual power endowed with concentration due to investigation and volitional formations of striving.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
he develops the faculty of energy …pe… he develops the faculty of mindfulness … he develops the faculty of concentration … he develops the faculty of wisdom, which leads to peace, which leads to enlightenment.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
he develops the power of energy …pe… he develops the power of mindfulness … he develops the power of concentration … he develops the power of wisdom, which leads to peace, which leads to enlightenment.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Here, Udāyī, a bhikkhu develops the mindfulness factor of enlightenment, which is based on seclusion, based on dispassion, based on cessation, maturing in relinquishment;
he develops the investigation-of-dhammas factor of enlightenment …pe… he develops the energy factor of enlightenment … he develops the rapture factor of enlightenment … he develops the tranquillity factor of enlightenment … he develops the concentration factor of enlightenment … he develops the equanimity factor of enlightenment, which is based on seclusion, based on dispassion, based on cessation, maturing in relinquishment.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Here, Udāyī, a bhikkhu develops right view, he develops right resolve, he develops right speech, he develops right action, he develops right livelihood, he develops right effort, he develops right mindfulness, he develops right concentration.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ one enters upon and abides in the base of infinite space; this is the fourth liberation.
By completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ one enters upon and abides in the base of infinite consciousness; this is the fifth liberation.
By completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ one enters upon and abides in the base of nothingness; this is the sixth liberation.
By completely surmounting the base of nothingness, one enters upon and abides in the base of neither-perception-nor-non-perception; this is the seventh liberation.
By completely surmounting the base of neither-perception-nor-non-perception, one enters upon and abides in the cessation of perception and feeling; this is the eighth liberation.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Just as the ummā flower is blue, of blue appearance, with blue characteristics, with blue lustre, or just as Benares cloth, burnished on both sides, is blue, of blue appearance, with blue characteristics, with blue lustre;
Just as the kaṇikāra flower is yellow, of yellow appearance, with yellow characteristics, with yellow lustre, or just as Benares cloth, burnished on both sides, is yellow, of yellow appearance, with yellow characteristics, with yellow lustre;
so too, one, internally percipient of the formless, sees forms externally, yellow, of yellow appearance, with yellow characteristics, with yellow lustre.
Just as the bandhujīvaka flower is red, of red appearance, with red characteristics, with red lustre, or just as Benares cloth, burnished on both sides, is red, of red appearance, with red characteristics, with red lustre;
Just as the morning star is white, of white appearance, with white characteristics, with white lustre, or just as Benares cloth, burnished on both sides, is white, of white appearance, with white characteristics, with white lustre;
One perceives the water kasiṇa …pe… the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, non-dual, measureless.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Here, Udāyī, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion.
He steeps, drenches, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion.
Just as, Udāyī, a skilled bathman or bathman’s apprentice, having sprinkled bath powder into a bronze vessel, might knead it while moistening it with water, so that his ball of bath powder, pervaded by moisture, saturated with moisture, is soaked with moisture inside and out, yet does not drip;
so too, Udāyī, a bhikkhu steeps, drenches, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion.
He steeps, drenches, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration.
Just as, Udāyī, there might be a deep lake with spring-fed water.
Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya;
There would be no inlet for water from the eastern direction, nor from the western direction, nor from the northern direction, nor from the southern direction, and the sky would not supply rain from time to time;
then cool currents of water, welling up from within that lake, would steep, drench, fill, and suffuse that very lake with cool water, so that there would be no part of the whole lake unpervaded by cool water.
So too, Udāyī, a bhikkhu steeps, drenches, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration.
He steeps, drenches, fills, and suffuses this very body with the happiness devoid of rapture, so that there is no part of his whole body unpervaded by the happiness devoid of rapture.
Just as, Udāyī, in a pond of blue, white, or red lotuses, some lotuses, born in the water, grown in the water, might thrive submerged in the water, nourished from within, and from tip to root would be steeped, drenched, filled, and suffused with cool water, so that no part of all those lotuses would be unpervaded by cool water;
so too, Udāyī, a bhikkhu steeps, drenches, fills, and suffuses this very body with the happiness devoid of rapture, so that there is no part of his whole body unpervaded by the happiness devoid of rapture.
Puna caparaṁ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Again, Udāyī, a bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Just as, Udāyī, a man might be sitting covered from the head down with a white cloth, so that there would be no part of his whole body unpervaded by the white cloth;
so too, Udāyī, a bhikkhu sits pervading this very body with a pure, bright mind, so that there is no part of his whole body unpervaded by a pure, bright mind.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples understand thus:
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;
‘This body of mine is material, composed of the four great elements, born of mother and father, an accumulation of rice and gruel, subject to impermanence, to rubbing, to massaging, to breaking up, to dispersal;
idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhaṁ’.
and this consciousness of mine is supported here, bound here.’
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples understand thus:
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;
‘This body of mine is material, composed of the four great elements, born of mother and father, an accumulation of rice and gruel, subject to impermanence, to rubbing, to massaging, to breaking up, to dispersal;
idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.
and this consciousness of mine is supported here, bound here.’
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples create from this body another body, having material form, mind-made, complete in all its limbs and parts, not deficient in any faculty.
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples create from this body another body, having material form, mind-made, complete in all its limbs and parts, not deficient in any faculty.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples wield the various kinds of spiritual power: having been one, they become many; having been many, they become one;
they touch and stroke with their hand these sun and moon, so mighty, so powerful; they exercise mastery with their body even as far as the Brahma world.
or just as, Udāyī, a skilled ivory-carver or ivory-carver’s apprentice, with well-prepared ivory, could create and fashion whatever kind of ivory-work he wished;
or just as, Udāyī, a skilled goldsmith or goldsmith’s apprentice, with well-prepared gold, could create and fashion whatever kind of gold-work he wished.
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples wield the various kinds of spiritual power: having been one, they become many; having been many, they become one;
they touch and stroke with their hand these sun and moon, so mighty, so powerful; they exercise mastery with their body even as far as the Brahma world.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds—divine and human, whether far or near.
Just as, Udāyī, a strong conch-blower could make himself heard in the four directions without difficulty;
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.
so too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds—divine and human, whether far or near.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, having encompassed with their own minds the minds of other beings, other persons, know them—they know a mind with lust as a mind with lust, or a mind without lust as a mind without lust;
Just as, Udāyī, a woman or a man, young, youthful, fond of ornaments, examining the image of her or his own face in a mirror that is clear and bright, or in a bowl of clear water, would know if it had a blemish as ‘it has a blemish,’ or if it had no blemish as ‘it has no blemish’;
so too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, having encompassed with their own minds the minds of other beings, other persons, know them—they know a mind with lust as a mind with lust, or a mind without lust …pe… a mind with hate … a mind without hate … a mind with delusion … a mind without delusion … a contracted mind … a distracted mind … an exalted mind … an unexalted mind … a surpassed mind … an unsurpassed mind … a concentrated mind … an unconcentrated mind … a liberated mind … an unliberated mind as ‘an unliberated mind.’
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples recollect their manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion:
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ;
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere;
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.
and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-term; and passing away from there, I have reappeared here.’
from that village I went to that other village; there too I stood in such a way, sat in such a way, spoke in such a way, was silent in such a way; and from that village I have returned to my own village.’
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples recollect their manifold past lives, that is, one birth …pe… thus with their aspects and details they recollect their manifold past lives.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and they understand how beings fare according to their kamma:
‘These good beings, endowed with misconduct of body, misconduct of speech, misconduct of mind, revilers of noble ones, holding wrong view, undertaking action based on wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, in hell;
or these good beings, endowed with good conduct of body, good conduct of speech, good conduct of mind, not revilers of noble ones, holding right view, undertaking action based on right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’
Thus with the divine eye, which is purified and surpasses the human, they see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and they understand how beings fare according to their kamma.
Seyyathāpi, udāyi, dve agārā sadvārā.
Just as, Udāyī, there might be two houses with doors.
so too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and they understand how beings fare according to their kamma …pe…
tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
and herein many of my disciples abide having reached the perfection of final knowledge.
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge.
Just as, Udāyī, in a mountain glen there might be a pool of water, clear, limpid, and undisturbed, where a man with good sight standing on the bank might see oysters and shells, gravel and pebbles, and schools of fish swimming about and resting.
‘This pool of water is clear, limpid, and undisturbed, and herein are these oysters and shells, gravel and pebbles, and schools of fish swimming about and resting.’
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
And herein many of my disciples abide having reached the perfection of final knowledge.
This, Udāyī, is the fifth dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.
These, Udāyī, are the five dhammas on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.”
Now at that time, the wanderer Uggāhamāna, son of Samaṇamuṇḍika, was dwelling in Mallikā’s Park at the Tinduka-tree debating hall with a single pillar, together with a large assembly of wanderers, about five hundred wanderers.
Then the carpenter Pañcakaṅga went to Mallikā’s Park, to the Tinduka-tree debating hall with a single pillar, to the wanderer Uggāhamāna, son of Samaṇamuṇḍika.
Now at that time, the wanderer Uggāhamāna, son of Samaṇamuṇḍika, was sitting with a large assembly of wanderers, making a loud noise, a great noise, engaged in various kinds of childish talk, such as: talk about kings, talk about thieves, talk about great ministers, talk about armies, talk about fears, talk about battles, talk about food, talk about drink, talk about clothing, talk about beds, talk about garlands, talk about scents, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those departed in former times, talk about diverse matters, talk about the world, talk about the sea, talk about becoming and non-becoming, and so on.
“I, householder, describe a person endowed with four qualities as one accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic.
Katamehi catūhi?
What four?
Idha, gahapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—imehi kho ahaṁ, gahapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti.
Here, householder, he does no evil action with the body, speaks no evil speech, thinks no evil thought, and lives no evil livelihood—I, householder, describe a person endowed with these four qualities as one accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic.”
Seated thus, the carpenter Pañcakaṅga reported to the Blessed One the entire conversation he had had with the wanderer Uggāhamāna, son of Samaṇamuṇḍika.
“If that is so, carpenter, then a young infant, a tender, supine baby, will be accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic, according to the statement of the wanderer Uggāhamāna, son of Samaṇamuṇḍika.
For a young infant, carpenter, a tender, supine baby, does not even have the notion ‘body,’ so how could he do an evil action with the body, other than mere wriggling?
For a young infant, carpenter, a tender, supine baby, does not even have the notion ‘speech,’ so how could he speak evil speech, other than mere crying?
For a young infant, carpenter, a tender, supine baby, does not even have the notion ‘thought,’ so how could he think an evil thought, other than mere whimpering?
For a young infant, carpenter, a tender, supine baby, does not even have the notion ‘livelihood,’ so how could he live an evil livelihood, other than mother’s milk?
If that is so, carpenter, then a young infant, a tender, supine baby, will be accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic, according to the statement of the wanderer Uggāhamāna, son of Samaṇamuṇḍika.
Catūhi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati.
I, carpenter, describe a person endowed with four qualities as not accomplished in the wholesome, not supremely wholesome, not having attained the highest attainment, not an invincible ascetic, but rather as one who stands on a par with a young infant, a tender, supine baby.
Katamehi catūhi?
What four?
Idha, thapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—imehi kho ahaṁ, thapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati.
Here, carpenter, he does no evil action with the body, speaks no evil speech, thinks no evil thought, and lives no evil livelihood—I, carpenter, describe a person endowed with these four qualities as not accomplished in the wholesome, not supremely wholesome, not having attained the highest attainment, not an invincible ascetic, but rather as one who stands on a par with a young infant, a tender, supine baby.
I, carpenter, describe a person endowed with ten qualities as one accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic.
Here, carpenter, a bhikkhu, having abandoned bodily misconduct, develops good bodily conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; having abandoned wrong livelihood, maintains his life by right livelihood—here these unwholesome virtues cease without remainder.
Here, carpenter, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states;
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the maintenance, non-disappearance, strengthening, increase, development, and culmination of arisen wholesome states.
Here, carpenter, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states;
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states …pe… for the arising of unarisen wholesome states …pe… for the maintenance, non-disappearance, strengthening, increase, development, and culmination of arisen wholesome states.
Here, carpenter, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states;
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states …pe… for the arising of unarisen wholesome states …pe… for the maintenance, non-disappearance, strengthening, increase, development, and culmination of arisen wholesome states.
Here, carpenter, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives;
for the abandoning of arisen evil unwholesome states …pe… for the arising of unarisen wholesome states …pe… for the maintenance of arisen wholesome states, for their non-disappearance, for their growth, increase, development, and completion, he generates desire, makes an effort, arouses energy, applies his mind, and strives.
And with what ten qualities endowed, carpenter, do I describe a person as accomplished in the wholesome, supremely wholesome, attained to the supreme attainment, an invincible recluse?
Here, carpenter, a bhikkhu is endowed with the Arahant’s right view, the Arahant’s right intention, the Arahant’s right speech, the Arahant’s right action, the Arahant’s right livelihood, the Arahant’s right effort, the Arahant’s right mindfulness, the Arahant’s right concentration, the Arahant’s right knowledge, and the Arahant’s right deliverance—it is with these ten qualities endowed, carpenter, that I describe a person as accomplished in the wholesome, supremely wholesome, attained to the supreme attainment, an invincible recluse.”
Now on that occasion the wanderer Sakuludāyin was sitting with a large assembly of wanderers who were making a great uproar and racket, engaged in various kinds of animal talk, such as: talk about kings, talk about thieves, talk about chief ministers, talk about armies, talk about dangers, talk about battles, talk about food, talk about drink, talk about clothing, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about vehicles, talk about villages, talk about market towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those departed in former times, talk of various kinds, tales of the world, tales of the sea, talk about becoming this or that, and so on.
“Then, Udāyin, let that very thing occur to you, as you might speak to me.”
“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.
“Some days ago, venerable sir, on a previous occasion, one who claims to be all-knowing, all-seeing, to possess non-residual knowledge-and-vision, saying: ‘Whether I am walking or standing or sleeping or awake, knowledge-and-vision is constantly and continuously present to me.’
When asked by me a question concerning the past, he prevaricated from one thing to another, led the talk astray, and displayed anger, aversion, and displeasure.
Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi:
Then, venerable sir, in regard to the Blessed One, mindfulness arose in me:
‘aho nūna bhagavā, aho nūna sugato.
‘Ah, indeed the Blessed One! Ah, indeed the Well-Farer!
Yo imesaṁ dhammānaṁ sukusalo’”ti.
One who is so skilled in these things!’”
“Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, yo tayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi kopañca dosañca appaccayañca pātvākāsī”ti?
“But who was it, Udāyin, who claims to be all-knowing, all-seeing, to possess non-residual knowledge-and-vision, saying: ‘Whether I am walking or standing or sleeping or awake, knowledge-and-vision is constantly and continuously present to me,’ who, when asked by you a question concerning the past, prevaricated from one thing to another, led the talk astray, and displayed anger, aversion, and displeasure?”
“One who, Udāyin, might recollect his manifold past lives, that is, one birth, two births… (and so on)... thus he might recollect his manifold past lives in their modes and details, he might ask me a question concerning the past, or I might ask him a question concerning the past;
so vā me pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ.
he might satisfy my mind with the explanation of a question concerning the past, or I might satisfy his mind with the explanation of a question concerning the past.
One who, Udāyin, with the divine eye, purified and surpassing the human, might see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and might understand how beings fare according to their kamma, he might ask me a question concerning the future, or I might ask him a question concerning the future;
so vā me aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ.
he might satisfy my mind with the explanation of a question concerning the future, or I might satisfy his mind with the explanation of a question concerning the future.
Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto.
But, Udāyin, let the past be, let the future be.
Dhammaṁ te desessāmi—imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;
I shall teach you the Dhamma: When this exists, that comes to be; with the arising of this, that arises.
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti.
When this does not exist, that does not come to be; with the cessation of this, that ceases.”
“For my part, venerable sir, I am unable to recollect in its modes and details even as much as I have personally experienced in this present existence, how then could I recollect manifold past lives, that is, one birth, two births… (and so on)... thus recollect manifold past lives in their modes and details, as the Blessed One does?
For my part, venerable sir, I do not now see even a mud sprite, how then could I, with the divine eye, purified and surpassing the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma, as the Blessed One does?
Yaṁ pana maṁ, bhante, bhagavā evamāha:
But when, venerable sir, the Blessed One says to me:
‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto;
‘But, Udāyin, let the past be, let the future be;
dhammaṁ te desessāmi—
I shall teach you the Dhamma—
imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;
When this exists, that comes to be; with the arising of this, that arises.
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati.
When this does not exist, that does not come to be; with the cessation of this, that ceases’—that, for me, is still less clear.
“That complexion, venerable sir, than which there is no other complexion higher or more excellent, that is the supreme complexion.”
“Dīghāpi kho te esā, udāyi, phareyya:
“This would be a long drawn-out affair for you, Udāyin, if you say:
‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.
‘That complexion, venerable sir, than which there is no other complexion higher or more excellent, that is the supreme complexion,’ and yet you do not describe that complexion.
‘Good man, this most beautiful woman in this land whom you desire and are in love with, do you know whether this most beautiful woman is of the warrior caste, the brahmin caste, the merchant caste, or the worker caste?’
‘Good man, this most beautiful woman in this land whom you desire and are in love with, do you know this most beautiful woman—her name, her clan… (and so on)... whether she is tall, short, or of medium height; whether she is dark, brown, or of a golden complexion… in such and such a village, or market town, or city?’
Iti puṭṭho ‘no’ti vadeyya.
Being asked thus, he would say ‘No.’
Tamenaṁ evaṁ vadeyyuṁ:
They might say to him:
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
‘Good man, what you do not know, what you do not see, that you desire and are in love with?’
“So too, Udāyin, you say: ‘That complexion, venerable sir, than which there is no other complexion higher or more excellent, that is the supreme complexion,’ and yet you do not describe that complexion.”
“Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti.
“Just as, venerable sir, a beryl gem, bright, of good origin, eight-faceted, well-wrought, placed on a pale-yellow cloth, shines and glows and radiates, so the self has form, is healthy after death.”
“Taṁ kiṁ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Udāyin, of a beryl gem, bright, of good origin, eight-faceted, well-wrought, placed on a pale-yellow cloth, that it shines and glows and radiates, and a firefly in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?”
“Yvāyaṁ, bhante, rattandhakāratimisāya kimi khajjopanako—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The firefly, venerable sir, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Udāyin, of a firefly in the dead of night, in the thick darkness, and an oil lamp in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?”
“The oil lamp, venerable sir, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Udāyin, of an oil lamp in the dead of night, in the thick darkness, and a great bonfire in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?”
“The great bonfire, venerable sir, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Udāyin, of a great bonfire in the dead of night, in the thick darkness, and the morning star in the sky at dawn, clear and cloudless—of these two complexions, which complexion is more excellent and more sublime?”
“Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The morning star, venerable sir, in the sky at dawn, clear and cloudless—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, udāyi, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Udāyin, of the morning star in the sky at dawn, clear and cloudless, and the moon on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight—of these two complexions, which complexion is more excellent and more sublime?”
“Yvāyaṁ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The moon, venerable sir, on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Udāyin, of the moon on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight, and the sun in the last month of the rains, in the autumn season, in the sky, clear and cloudless, at about midday—of these two complexions, which complexion is more excellent and more sublime?”
“Yvāyaṁ, bhante, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The sun, venerable sir, in the last month of the rains, in the autumn season, in the sky, clear and cloudless, at about midday—this of these two complexions is more excellent and more sublime.”
“Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi.
“Beyond these, Udāyin, there are many, many more devas whose radiance these suns and moons do not experience; I know them.
‘There is no other complexion higher or more excellent than this complexion.’
Atha ca pana tvaṁ, udāyi, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti.
But you, Udāyin, say: ‘That complexion which is inferior and meaner than a firefly is the supreme complexion,’ and yet you do not describe that complexion.”
We, venerable sir, being cross-questioned, closely questioned, and refuted by the Blessed One regarding our own traditional teaching, are empty, hollow, and at fault.”
“Here, venerable sir, someone, having abandoned the destruction of life, abstains from the destruction of life; having abandoned the taking of what is not given, abstains from the taking of what is not given; having abandoned sexual misconduct, abstains from sexual misconduct; having abandoned false speech, abstains from false speech; or else undertakes and observes some ascetic practice.
“What do you think, Udāyin, at the time when one, having abandoned the destruction of life, abstains from the destruction of life, is the self at that time exclusively happy, or happy-and-painful?”
“What do you think, Udāyin, at the time when one, having abandoned the taking of what is not given, abstains from the taking of what is not given, is the self at that time exclusively happy, or happy-and-painful?”
“What do you think, Udāyin, at the time when one, having abandoned sexual misconduct, abstains from sexual misconduct, is the self at that time exclusively happy, or happy-and-painful?”
“What do you think, Udāyin, at the time when one, having abandoned false speech, abstains from false speech, is the self at that time exclusively happy, or happy-and-painful?”
“What do you think, Udāyin, at the time when one undertakes and observes some ascetic practice, is the self at that time exclusively happy, or happy-and-painful?”
“Sukhadukkhī, bhante”.
“Happy-and-painful, venerable sir.”
“Taṁ kiṁ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti?
“What do you think, Udāyin, can an exclusively happy world be realized by undertaking a path that is intermingled with pleasure and pain?”
We, venerable sir, being cross-questioned, closely questioned, and refuted by the Blessed One regarding our own traditional teaching, are empty, hollow, and at fault.”
with the fading away of rapture also… (and so on)... he enters upon and abides in the third jhāna—this, Udāyin, is that path with a method for the realization of an exclusively happy world.”
“That, venerable sir, is not the path with a method for the realization of an exclusively happy world; by this much, venerable sir, the exclusively happy world would be realized.”
“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti;
“Not by this much, Udāyin, is the exclusively happy world realized;
“No, Udāyin, it is not for the sake of realizing an exclusively happy world that bhikkhus lead the holy life under me.
Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.
There are, Udāyin, other things, higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me.”
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?
“But what, venerable sir, are those other things, higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under the Blessed One?”
“Here, Udāyin, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One… (and so on)...
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
He, having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures… (and so on)... enters upon and abides in the first jhāna.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me.
Furthermore, Udāyin, a bhikkhu, with the stilling of thought-conception and discursive thought… enters upon and abides in the second jhāna… the third jhāna… the fourth jhāna.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives.
He recollects his manifold past lives, that is, one birth, two births… (and so on)... thus he recollects his manifold past lives in their modes and details.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings.
With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate… (and so on)... he understands how beings fare according to their kamma.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints.
He understands as it really is: ‘This is suffering’; ‘This is the origin of suffering’… (and so on)... ‘This is the cessation of suffering’… ‘This is the path leading to the cessation of suffering.’ He understands as it really is: ‘These are taints’; ‘This is the origin of taints’… ‘This is the cessation of taints’… ‘This is the path leading to the cessation of taints.’
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there is the knowledge: ‘It is liberated.’
Just as, venerable sir, one might set upright what has been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight can see forms;
‘cakkhumanto rūpāni dakkhantī’ti;
even so, the Dhamma has been made clear in many ways by the Blessed One.
“That complexion, Master Gotama, than which there is no other complexion higher or more excellent, that is the supreme complexion.”
“Dīghāpi kho te esā, kaccāna, phareyya:
“This would be a long drawn-out affair for you, Kaccāna, if you say:
‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.
‘That complexion, Master Gotama, than which there is no other complexion higher or more excellent, that is the supreme complexion,’ and yet you do not describe that complexion.
‘Good man, this most beautiful woman in this land whom you desire and are in love with, do you know whether this most beautiful woman is of the warrior caste, the brahmin caste, the merchant caste, or the worker caste?’
‘Good man, this most beautiful woman in this land whom you desire and are in love with, do you know this most beautiful woman—her name, her clan… (and so on)... whether she is tall, short, or of medium height; whether she is dark, brown, or of a golden complexion… in such and such a village, or market town, or city?’
Iti puṭṭho ‘no’ti vadeyya.
Being asked thus, he would say ‘No.’
Tamenaṁ evaṁ vadeyyuṁ:
They might say to him:
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
‘Good man, what you do not know, what you do not see, that you desire and are in love with?’
“So too, Kaccāna, you say: ‘That complexion, Master Gotama, than which there is no other complexion higher or more excellent, that is the supreme complexion’;
tañca vaṇṇaṁ na paññapesī”ti.
and yet you do not describe that complexion.”
“Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti.
“Just as, Master Gotama, a beryl gem, bright, of good origin, eight-faceted, well-wrought, placed on a pale-yellow cloth, shines and glows and radiates, so the self has form, is healthy after death.”
“Taṁ kiṁ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna, of a beryl gem, bright, of good origin, eight-faceted, well-wrought, placed on a pale-yellow cloth, that it shines and glows and radiates, and a firefly in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?”
“Yvāyaṁ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The firefly, Master Gotama, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna, of a firefly in the dead of night, in the thick darkness, and an oil lamp in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?”
“The oil lamp, Master Gotama, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna, of an oil lamp in the dead of night, in the thick darkness, and a great bonfire in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?”
“The great bonfire, Master Gotama, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna, of a great bonfire in the dead of night, in the thick darkness, and the morning star in the sky at dawn, clear and cloudless—of these two complexions, which complexion is more excellent and more sublime?”
“Yvāyaṁ, bho gotama, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The morning star, Master Gotama, in the sky at dawn, clear and cloudless—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna, of the morning star in the sky at dawn, clear and cloudless, and the moon on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight—of these two complexions, which complexion is more excellent and more sublime?”
“Yvāyaṁ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The moon, Master Gotama, on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight—this of these two complexions is more excellent and more sublime.”
“Taṁ kiṁ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna, of the moon on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight, and the sun in the last month of the rains, in the autumn season, in the sky, clear and cloudless, at about midday—of these two complexions, which complexion is more excellent and more sublime?”
“Yvāyaṁ, bho gotama, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The sun, Master Gotama, in the last month of the rains, in the autumn season, in the sky, clear and cloudless, at about midday—this of these two complexions is more excellent and more sublime.”
“Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi.
“Beyond these, Kaccāna, there are many, many more devas whose radiance these suns and moons do not experience; I know them.
Atha ca panāhaṁ na vadāmi:
And yet I do not say:
‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti.
‘There is no other complexion higher or more excellent than this complexion.’
Atha ca pana tvaṁ, kaccāna, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi;
But you, Kaccāna, say: ‘That complexion which is inferior and meaner than a firefly is the supreme complexion’;
tañca vaṇṇaṁ na paññapesi.
and yet you do not describe that complexion.
Pañca kho ime, kaccāna, kāmaguṇā.
There are, Kaccāna, these five cords of sensual pleasure.
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, enticing; sounds cognizable by the ear… (and so on)... aromas cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, enticing—these, Kaccāna, are the five cords of sensual pleasure.
“This is hard for you to know, Kaccāna, holding different views, of different persuasion, of different inclination, engaged in a different practice, under a different teacher—namely, sensual pleasures, or sensual delight, or the supreme sensual delight.
Those bhikkhus, Kaccāna, who are Arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of being, and are completely liberated through final knowledge—they would know this: sensual pleasures, or sensual delight, or the supreme sensual delight.”
When this was said, the wanderer Vekhanasa, angry and displeased, reviling the Blessed One, abusing the Blessed One, disparaging the Blessed One, saying:
“Just so, some recluses and brahmins, not knowing the past, not seeing the future, yet claim: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being—thus we know.’
“Those recluses and brahmins, Kaccāna, who, not knowing the past, not seeing the future, claim: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being—thus we know’;
tesaṁ soyeva sahadhammiko niggaho hoti.
for them, this very same legitimate refutation applies.
Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto.
However, Kaccāna, let the past be, let the future be.
Practicing according to the instruction, before long he himself will know, he himself will see—thus indeed is there right liberation from bondage, that is, from the bondage of ignorance.
“Excellent, Master Gotama… (and so on)... Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.”
Then the venerable Ānanda, having arranged his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, said to the Blessed One:
“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya?
“What, venerable sir, is the cause, what is the reason, for the Blessed One’s smile?
In the market town of Vegaḷiṅga, Ānanda, there was a potter named Ghaṭikāra, a chief attendant of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One.
having approached, the potter Ghaṭikāra, having paid homage to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, sat down at one side.
Then, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, instructed, urged, roused, and gladdened the potter Ghaṭikāra and the young brahmin Jotipāla with a talk on the Dhamma.
Then, Ānanda, the potter Ghaṭikāra and the young brahmin Jotipāla, having been instructed, urged, roused, and gladdened by Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, with a talk on the Dhamma, having rejoiced and delighted in the words of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, rose from their seats, paid homage to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, circumambulated him keeping their right side towards him, and departed.
And so, Ānanda, the young brahmin Jotipāla received the going forth in the presence of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, he received the higher ordination.
Then, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, after the young brahmin Jotipāla had been ordained for barely half a month, having stayed in Vegaḷiṅga as long as he wished, set out on tour towards Bārāṇasī.
‘Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, they say, has arrived at Bārāṇasī and is dwelling near Bārāṇasī in the Deer Park at Isipatana.’
Then, Ānanda, King Kikī of Kāsi, having had magnificent chariots yoked, mounted a magnificent chariot, and with magnificent chariots departed from Bārāṇasī with great royal majesty to see Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One.
Having gone by chariot as far as the ground was passable for chariots, he dismounted from his chariot and approached Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, on foot;
To King Kikī of Kāsi, sitting at one side, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, instructed, urged, roused, and gladdened him with a talk on the Dhamma.
Then, Ānanda, King Kikī of Kāsi, having been instructed, urged, roused, and gladdened by Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, with a talk on the Dhamma, said to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One:
Then, Ānanda, King Kikī of Kāsi, having understood the consent of Kassapa, the Perfectly Enlightened One, rose from his seat, paid homage to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, circumambulated him keeping his right side towards him, and departed.
Then, Ānanda, King Kikī of Kāsi, at the end of that night, having had excellent hard and soft food prepared in his own residence—rice from white fields, free of black grains, with various curries and many condiments—had the time announced to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One:
Then, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, having dressed in the morning, took his bowl and outer robe and approached the residence of King Kikī of Kāsi;
Then, Ānanda, King Kikī of Kāsi, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard and soft food.
Then, Ānanda, King Kikī of Kāsi, when Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, had finished his meal and removed his hand from the bowl, took a certain low seat and sat down at one side.
‘May the Blessed One, venerable sir, consent to spend the rains retreat in Bārāṇasī;
evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti.
in that way, there will be support for the Saṅgha.’
‘Alaṁ, mahārāja.
‘Enough, great king.
Adhivuttho me vassāvāso’ti.
My rains retreat is already undertaken.’
Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsan’ti ahudeva aññathattaṁ, ahu domanassaṁ.
Then, Ānanda, for King Kikī of Kāsi, thinking ‘Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, does not consent for me to spend the rains retreat in Bārāṇasī,’ there was indeed alteration of mind, there was displeasure.
Then, Ānanda, King Kikī of Kāsi said to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One:
‘atthi nu kho, bhante, añño koci mayā upaṭṭhākataro’ti?
‘Is there then, venerable sir, any other who is a greater supporter to me than you?’
‘Atthi, mahārāja, vegaḷiṅgaṁ nāma gāmanigamo.
‘There is, great king, a market town named Vegaḷiṅga.
Tattha ghaṭikāro nāma kumbhakāro;
There, a potter named Ghaṭikāra; he is my supporter, my chief supporter.
so me upaṭṭhāko aggupaṭṭhāko.
For you, however, great king, thinking ‘Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, does not consent for me to spend the rains retreat in Bārāṇasī,’ there is indeed alteration of mind, there is displeasure.
Tuyhaṁ kho pana, mahārāja, na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsanti attheva aññathattaṁ, atthi domanassaṁ.
This for the potter Ghaṭikāra is not so, nor will it be.
Tayidaṁ ghaṭikārassa kumbhakārassa natthi ca na ca bhavissati.
The potter Ghaṭikāra, great king, has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha.
The potter Ghaṭikāra, great king, abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from fermented and distilled intoxicants which are the basis for heedlessness.
The potter Ghaṭikāra, great king, is endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Dhamma, endowed with unwavering confidence in the Saṅgha, endowed with the virtues dear to the noble ones.
The potter Ghaṭikāra, great king, is without doubt concerning suffering, without doubt concerning the origin of suffering, without doubt concerning the cessation of suffering, without doubt concerning the path leading to the cessation of suffering.
The potter Ghaṭikāra, great king, through the utter destruction of the five lower fetters, is a spontaneous_reproducer, due to attain Nibbāna there, not liable to return from that world.
“Kassapa, dear son, the Blessed One, the Arahant, the Perfectly Enlightened One, having taken rice from the pot and curry from the bowl, and having eaten, rose from his seat and departed.”
“Kassapa, dear son, the Blessed One, the Arahant, the Perfectly Enlightened One, having taken gruel from the jar and curry from the bowl, and having eaten, rose from his seat and departed.”
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kuru country with a large Saṅgha of bhikkhus, arrived at Thullakoṭṭhika, a market town of the Kurus.
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, while wandering on tour in the Kuru country with a large Saṅgha of bhikkhus, has arrived at Thullakoṭṭhika.
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified.
To the brahmin householders of Thullakoṭṭhika seated at one side, the Blessed One instructed, urged, roused, and gladdened them with a talk on the Dhamma.
“As far as I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell.
Then the brahmin householders of Thullakoṭṭhika, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, having rejoiced and delighted in the Blessed One’s words, rose from their seats, paid homage to the Blessed One, circumambulated him keeping their right side towards him, and departed.
“As far as I understand the Dhamma taught by the Blessed One, venerable sir, it is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell.
Then the clansman Raṭṭhapāla, having risen from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and approached his parents;
“Mother, father, as far as I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell.
“Mother, father, as far as I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell.
“My parents do not permit me to go forth from the home life into homelessness,” lay down right there on the bare ground, saying:
“idheva me maraṇaṁ bhavissati pabbajjā vā”ti.
“Here will be my death or the going forth.”
Atha kho raṭṭhapālo kulaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.
Then the clansman Raṭṭhapāla ate no food for one meal, he ate no food for two meals, he ate no food for three meals, he ate no food for four meals, he ate no food for five meals, he ate no food for six meals, he ate no food for seven meals.
A second time the parents of the clansman Raṭṭhapāla said to the clansman Raṭṭhapāla… (and so on)... a second time the clansman Raṭṭhapāla remained silent.
Even by death we would be unwillingly separated from you, how then could we, while you are living, permit you to go forth from the home life into homelessness.
Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;
Get up, dear Raṭṭhapāla, eat and drink and amuse yourself;
A second time… a third time the friends of the clansman Raṭṭhapāla said to the clansman Raṭṭhapāla:
“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
“You are indeed, dear Raṭṭhapāla, the only son of your parents, dear and beloved, brought up in comfort, reared in luxury, you, dear Raṭṭhapāla, know nothing of suffering, even by death your parents would be unwillingly separated from you.
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya?
How then could they, while you are living, permit you to go forth from the home life into homelessness?
Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
Get up, dear Raṭṭhapāla, eat and drink and amuse yourself, eating, drinking, amusing yourself, enjoying sensual pleasures, making merit, be happy.
Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
Your parents will not permit you to go forth from the home life into homelessness, even by death your parents would be unwillingly separated from you.
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti?
How then could they, while you are living, permit you to go forth from the home life into homelessness?”
Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
A third time the clansman Raṭṭhapāla remained silent.
Then the Blessed One, after the venerable Raṭṭhapāla had been ordained for barely half a month, having stayed in Thullakoṭṭhika as long as he wished, set out on tour towards Sāvatthī.
Then the venerable Raṭṭhapāla, dwelling alone, withdrawn, diligent, ardent, and resolute, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realized it for himself with direct knowledge in this very life, entered upon it, and abided in it.
“The clansman Raṭṭhapāla is incapable of abandoning the training and reverting to the lower life.” Then the Blessed One said to the venerable Raṭṭhapāla:
“yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti.
“Do now, Raṭṭhapāla, what you deem the right time.”
Then the venerable Raṭṭhapāla, having risen from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, set his lodging in order, took his bowl and outer robe, and set out on tour towards Thullakoṭṭhika.
Then, while that kinswoman-slave of the venerable Raṭṭhapāla was pouring that stale porridge into the venerable Raṭṭhapāla’s bowl, she recognized the marks of his hands and feet and the sound of his voice.
Then the venerable Raṭṭhapāla’s father, at the end of that night, having had excellent hard and soft food prepared in his own residence, had the time announced to the venerable Raṭṭhapāla:
“If you would do as I say, householder, load this heap of gold and bullion onto a cart, have it taken away, and have it dumped in the middle of the stream of the river Ganges.
Taṁ kissa hetu?
What is the reason for that?
Ye uppajjissanti hi te, gahapati, tatonidānaṁ sokaparidevadukkhadomanassupāyāsā”ti.
Because, householder, from this will arise for you sorrow, lamentation, pain, grief, and despair.”
“Yes, deva,” the huntsman replied to King Koravya, and while clearing the Migacīra park, he saw the venerable Raṭṭhapāla sitting at the root of a certain tree for the day’s abiding.
But there is here a clansman named Raṭṭhapāla, the son of a leading family in this very Thullakoṭṭhika, of whom you were constantly speaking highly, he is sitting at the root of a certain tree for the day’s abiding.”
“Tena hi, samma migava, alaṁ dānajja uyyānabhūmiyā.
“Then, my good huntsman, enough for today of the pleasure ground.
Then King Koravya, saying, “Let all the hard and soft food prepared there be distributed,” had magnificent chariots yoked, mounted a magnificent chariot, and with magnificent chariots departed from Thullakoṭṭhika with great royal majesty to see the venerable Raṭṭhapāla.
Having gone by chariot as far as the ground was passable for chariots, he dismounted from his chariot and approached the venerable Raṭṭhapāla on foot with a large, dismissed retinue;
“There are these four kinds of decay, Master Raṭṭhapāla, affected by which decay some here shave off their hair and beard, put on the saffron robes, and go forth from the home life into homelessness.
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’
So tena jarāpārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
He, affected by that decay due to old age, shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness.
Idaṁ vuccati, bho raṭṭhapāla, jarāpārijuññaṁ.
This is called, Master Raṭṭhapāla, decay due to old age.
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’
So tena byādhipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
He, affected by that decay due to illness, shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness.
Idaṁ vuccati, bho raṭṭhapāla, byādhipārijuññaṁ.
This is called, Master Raṭṭhapāla, decay due to illness.
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’
So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
He, affected by that decay due to loss of wealth, shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness.
Idaṁ vuccati, bho raṭṭhapāla, bhogapārijuññaṁ.
This is called, Master Raṭṭhapāla, decay due to loss of wealth.
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’
So tena ñātipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
He, affected by that decay due to loss of relatives, shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness.
Idaṁ vuccati, bho raṭṭhapāla, ñātipārijuññaṁ.
This is called, Master Raṭṭhapāla, decay due to loss of relatives.
These, Master Raṭṭhapāla, are the four kinds of decay, affected by which decay some here shave off their hair and beard, put on the saffron robes, and go forth from the home life into homelessness.
Having known or seen or heard what has Master Raṭṭhapāla gone forth from the home life into homelessness?”
“Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
“There are, great king, four summaries of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness.
Katame cattāro?
What four?
‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
‘The world is being led on, it is impermanent,’ great king, was the first summary of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness.
‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
‘The world is without shelter, without a master,’ great king, was the second summary of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness.
‘Assako loko, sabbaṁ pahāya gamanīyan’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
‘The world is without ownership, one must go on leaving everything behind,’ great king, was the third summary of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness.
‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
‘The world is deficient, insatiable, a slave to craving,’ great king, was the fourth summary of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness.
Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.
These, great king, are the four summaries of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness.”
“‘Upaniyyati loko addhuvo’ti—bhavaṁ raṭṭhapālo āha.
“‘The world is being led on, it is impermanent’—Master Raṭṭhapāla has said.
“What do you think, great king, when you were twenty or twenty-five years old, were you skilled in elephant riding, skilled in horsemanship, skilled in charioteering, skilled in archery, skilled in swordsmanship, strong in thigh and arm, capable, fit for battle?”
“I was, Master Raṭṭhapāla, when twenty or twenty-five years old, skilled in elephant riding, skilled in horsemanship, skilled in charioteering, skilled in archery, skilled in swordsmanship, strong in thigh and arm, capable, fit for battle.
Appekadāhaṁ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṁ samanupassāmī”ti.
Sometimes, Master Raṭṭhapāla, I considered myself as if endowed with psychic power, I did not see anyone equal to myself in strength.”
There exist, Master Raṭṭhapāla, in this royal household elephant corps, cavalry, chariot corps, and infantry, which will serve for our defense in times of calamity.
‘Atāṇo loko anabhissaro’ti—bhavaṁ raṭṭhapālo āha.
‘The world is without shelter, without a master’—Master Raṭṭhapāla has said.
‘Come, sirs, friends and colleagues, kinsmen and blood-relations, let all of you who are present share this feeling, so that I may feel a lighter feeling’—or do you alone experience that feeling?”
“Nāhaṁ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite:
“I cannot, Master Raṭṭhapāla, get those friends and colleagues, kinsmen and blood-relations to say:
‘Come, sirs, friends and colleagues, kinsmen and blood-relations, let all of you who are present share this feeling, so that I may feel a lighter feeling.’
“What do you think, great king, just as you now amuse yourself, endowed and furnished with the five cords of sensual pleasure, will you obtain in the hereafter also:
‘Thus may I amuse myself, endowed and furnished with these same five cords of sensual pleasure,’ or will others take possession of this wealth, while you pass on according to your kamma?”
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One:
‘assako loko, sabbaṁ pahāya gamanīyan’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.
‘The world is without ownership, one must go on leaving everything behind,’ having known and seen and heard which I went forth from the home life into homelessness.”
“What do you think, great king, suppose a trustworthy and reliable man were to come from the west… from the north… from the south… from across the ocean.
Then the venerable Ānanda, having arranged his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, said to the Blessed One:
“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya?
“What, venerable sir, is the cause, what is the reason, for the Blessed One’s smile?
“Formerly, Ānanda, in this very Mithilā there was a king named Maghadeva, a righteous king ruling by righteousness, a great king established in righteousness;
‘Yes, deva,’ Ānanda, the barber replied to King Maghadeva, and having carefully plucked out those grey hairs with tongs, he placed them in King Maghadeva’s cupped hands.
Therefore, dear prince, when you too see grey hairs arisen on your head, then, having given the barber a choice village and having duly instructed your eldest son, the prince, in the kingdom, you should shave off your hair and beard, put on the saffron robes, and go forth from the home life into homelessness.
Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi.
Continue this good tradition established by me; do not be the last man for me.
Then, Ānanda, King Maghadeva, having given the barber a choice village and having duly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva’s Mango Grove shaved off his hair and beard, put on the saffron robes, and went forth from the home life into homelessness.
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
With a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity, he dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
And King Maghadeva, Ānanda, played children’s games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled the kingdom for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home life into homelessness in this very Maghadeva’s Mango Grove, he lived the holy life.
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.
Having developed the four divine abidings, at the breakup of the body, after death, he was reborn in the Brahma-world.
And, Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs arisen on the head of King Maghadeva’s son.
Disvāna rañño maghadevassa puttaṁ etadavoca:
Seeing them, he said to King Maghadeva’s son:
‘pātubhūtā kho devassa devadūtā;
‘The deva’s divine messengers have appeared; grey hairs are seen arisen on your head.’
dissanti sirasmiṁ palitāni jātānī’ti.
‘Then, my good barber, carefully pluck out those grey hairs with tongs and place them in my cupped hands.’
‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti.
‘Yes, deva,’ Ānanda, the barber replied to the son of King Maghadeva, and having carefully plucked out those grey hairs with tongs, he placed them in the cupped hands of King Maghadeva’s son.
Therefore, dear prince, when you too see grey hairs arisen on your head, then, having given the barber a choice village and having duly instructed your eldest son, the prince, in the kingdom, you should shave off your hair and beard, put on the saffron robes, and go forth from the home life into homelessness.
This I tell you, dear prince—continue this good tradition established by me; do not be the last man for me.’
Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi—yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti.
Then, Ānanda, the son of King Maghadeva, having given the barber a choice village and having duly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva’s Mango Grove shaved off his hair and beard, put on the saffron robes, and went forth from the home life into homelessness.
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
With a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity, he dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
And the son of King Maghadeva, Ānanda, played children’s games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled the kingdom for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home life into homelessness in this very Maghadeva’s Mango Grove, he lived the holy life.
And, Ānanda, the sons and grandsons of King Maghadeva, for eighty-four thousand generations of kings in that lineage, in this very Maghadeva’s Mango Grove shaved off their hair and beards, put on the saffron robes, and went forth from the home life into homelessness.
so above, below, around, and everywhere, and to all as to themselves, they dwelt pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
With a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity, they dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to himself, they dwelt pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
They played children’s games for eighty-four thousand years, acted as viceroys for eighty-four thousand years, ruled the kingdom for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home life into homelessness in this very Maghadeva’s Mango Grove, they lived the holy life.
Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpagā ahesuṁ.
Having developed the four divine abidings, at the breakup of the body, after death, they were reborn in the Brahma-world.
Nimi tesaṁ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā;
Nimi was the last of those kings, a righteous king ruling by righteousness, a great king established in righteousness;
‘Gains indeed, sirs, for the Videhans! Well-gained indeed, sirs, for the Videhans, for whom King Nimi is a righteous king ruling by righteousness, a great king established in righteousness;
and he observes the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight!’
Atha kho, ānanda, sakko devānamindo deve tāvatiṁse āmantesi:
Then, Ānanda, Sakka, ruler of devas, addressed the Tāvatiṁsa devas:
‘iccheyyātha no tumhe, mārisā, nimiṁ rājānaṁ daṭṭhun’ti?
‘Would you, sirs, wish to see King Nimi?’
‘Icchāma mayaṁ, mārisa, nimiṁ rājānaṁ daṭṭhun’ti.
‘We wish, sir, to see King Nimi.’
Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṁnhāto uposathiko uparipāsādavaragato nisinno hoti.
Now on that occasion, Ānanda, King Nimi, on that Uposatha day, the fifteenth, having washed his head, an Uposatha observer, was sitting on the upper terrace of his palace.
“Gains indeed, sirs, for the Videhans! Well-gained indeed, sirs, for the Videhans, for whom King Nimi is a righteous king ruling by righteousness, a great king established in righteousness;
‘Come, my good Mātali, yoke the chariot with a thousand thoroughbreds, and approaching King Nimi, say this—This chariot, great king, yoked with a thousand thoroughbreds, has been sent by Sakka, ruler of devas;
‘Yes, good sir,’ Ānanda, Mātali the charioteer replied to Sakka, ruler of devas, and having yoked the chariot with a thousand thoroughbreds, approached King Nimi and said this:
‘This chariot, great king, yoked with a thousand thoroughbreds, has been sent by Sakka, ruler of devas;
abhiruha, mahārāja, dibbaṁ yānaṁ avikampamāno.
ascend, great king, the divine vehicle without trembling.
Api ca, mahārāja, katamena taṁ nemi, yena vā pāpakammā pāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedenti, yena vā kalyāṇakammā kalyāṇakammānaṁ vipākaṁ paṭisaṁvedentī’ti?
And also, great king, by which way shall I take you—by the way where evil-doers experience the result of their evil deeds, or by the way where doers of good deeds experience the result of their good deeds?’
“Gains indeed, sirs, for the Videhans! Well-gained indeed, sirs, for the Videhans, for whom King Nimi is a righteous king ruling by righteousness, a great king established in righteousness;
‘Yes, good sir,’ Ānanda, Mātali the charioteer replied to Sakka, ruler of devas, and having yoked the chariot with a thousand thoroughbreds, he took King Nimi back to Mithilā right there.
Tatra sudaṁ, ānanda, nimi rājā dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassāti.
There, Ānanda, King Nimi practiced righteousness towards brahmin householders, townspeople, and countryfolk, and observed the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight.
And, Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs arisen on King Nimi’s head.
Disvāna nimiṁ rājānaṁ etadavoca:
Seeing them, he said to King Nimi:
‘pātubhūtā kho devassa devadūtā;
‘The deva’s divine messengers have appeared; grey hairs are seen arisen on your head.’
dissanti sirasmiṁ palitāni jātānī’ti.
‘Then, my good barber, carefully pluck out those grey hairs with tongs and place them in my cupped hands.’
‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti.
‘Yes, deva,’ Ānanda, the barber replied to King Nimi, and having carefully plucked out those grey hairs with tongs, he placed them in King Nimi’s cupped hands.
Therefore, dear prince, when you too see grey hairs arisen on your head, then, having given the barber a choice village and having duly instructed your eldest son, the prince, in the kingdom, you should shave off your hair and beard, put on the saffron robes, and go forth from the home life into homelessness.
Then, Ānanda, King Nimi, having given the barber a choice village and having duly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva’s Mango Grove shaved off his hair and beard, put on the saffron robes, and went forth from the home life into homelessness.
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
With a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity, he dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
And King Nimi, Ānanda, played children’s games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled the kingdom for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home life into homelessness in this very Maghadeva’s Mango Grove, he lived the holy life.
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.
Having developed the four divine abidings, at the breakup of the body, after death, he was reborn in the Brahma-world.
I established that good tradition; by me that good tradition was established;
pacchimā janatā anuppavattesi.
later generations continued it.
Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā.
That good tradition, Ānanda, does not lead to disenchantment, not to dispassion, not to cessation, not to peace, not to direct knowledge, not to enlightenment, not to Nibbāna, only as far as rebirth in the Brahma-world.
But this good tradition, Ānanda, now established by me, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
And what, Ānanda, is this good tradition now established by me that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna?
It is this Noble Eightfold Path, namely—Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.
This, Ānanda, is the good tradition now established by me that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
Taṁ vo ahaṁ, ānanda, evaṁ vadāmi:
This I say to you, Ānanda:
‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’.
‘Continue this good tradition established by me; do not be the last men for me.’
Then King Madhura Avantiputta, having had magnificent chariots yoked, mounted a magnificent chariot, and with magnificent chariots departed from Madhurā with great royal majesty to see the venerable Mahākaccāna.
Having gone by chariot as far as the ground was passable for chariots, he dismounted from his chariot and approached the venerable Mahākaccāna on foot;
What do you think, great king? If a khattiya were to prosper in wealth or grain or silver or gold, would another khattiya rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… would a brahmin… would a vessa… would a sudda rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly?”
“If, Master Kaccāna, a khattiya were to prosper in wealth or grain or silver or gold, another khattiya would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… so too a brahmin… so too a vessa… so too a sudda would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly.”
“What do you think, great king? If a brahmin were to prosper in wealth or grain or silver or gold, would another brahmin rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… would a vessa… would a sudda… would a khattiya rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly?”
“If, Master Kaccāna, a brahmin were to prosper in wealth or grain or silver or gold, another brahmin would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… so too a vessa… so too a sudda… so too a khattiya would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly.”
“What do you think, great king? If a vessa were to prosper in wealth or grain or silver or gold, would another vessa rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… would a sudda… would a khattiya… would a brahmin rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly?”
“If, Master Kaccāna, a vessa were to prosper in wealth or grain or silver or gold, another vessa would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… so too a sudda… so too a khattiya… so too a brahmin would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly.”
“What do you think, great king? If a sudda were to prosper in wealth or grain or silver or gold, would another sudda rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… would a khattiya… would a brahmin… would a vessa rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly?”
“If, Master Kaccāna, a sudda were to prosper in wealth or grain or silver or gold, another sudda would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… so too a khattiya… so too a brahmin… so too a vessa would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly.”
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā?
“What do you think, great king, this being so, are these four castes equal or not?
What do you think, great king? Suppose there were a khattiya here who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view. At the breakup of the body, after death, would he be reborn in a state of deprivation, a bad destination, a downfall, in hell, or not?
“A khattiya too, Master Kaccāna, who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, at the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a downfall, in hell.
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
So it appears to me in this matter, and so I have heard from Arahants.”
“Sādhu sādhu, mahārāja.
“Good, good, great king!
Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ.
It is good that it so appears to you, great king, and good that you have so heard from Arahants.
What do you think, great king? Suppose there were a brahmin here… (and so on)... suppose there were a vessa… (and so on)... suppose there were a sudda here who destroys life, takes what is not given… (and so on)... and holds wrong view. At the breakup of the body, after death, would he be reborn in a state of deprivation, a bad destination, a downfall, in hell, or not?
“A sudda too, Master Kaccāna, who destroys life, takes what is not given… (and so on)... and holds wrong view, at the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a downfall, in hell.
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
So it appears to me in this matter, and so I have heard from Arahants.”
“Sādhu sādhu, mahārāja.
“Good, good, great king!
Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ.
It is good that it so appears to you, great king, and good that you have so heard from Arahants.
Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā?
What do you think, great king, this being so, are these four castes equal or not?
“What do you think, great king? Suppose there were a khattiya here who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view. At the breakup of the body, after death, would he be reborn in a good destination, a heavenly world, or not?
“A khattiya too, Master Kaccāna, who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view, at the breakup of the body, after death, would be reborn in a good destination, a heavenly world.
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
So it appears to me in this matter, and so I have heard from Arahants.”
“Sādhu sādhu, mahārāja.
“Good, good, great king!
Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ.
It is good that it so appears to you, great king, and good that you have so heard from Arahants.
What do you think, great king? Suppose there were a brahmin, suppose there were a vessa, suppose there were a sudda who abstains from destroying life, abstains from taking what is not given… (and so on)... and holds right view. At the breakup of the body, after death, would he be reborn in a good destination, a heavenly world, or not?
“A sudda too, Master Kaccāna, who abstains from destroying life, abstains from taking what is not given… (and so on)... and holds right view, at the breakup of the body, after death, would be reborn in a good destination, a heavenly world.
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
So it appears to me in this matter, and so I have heard from Arahants.”
“Sādhu sādhu, mahārāja.
“Good, good, great king!
Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ.
It is good that it so appears to you, great king, and good that you have so heard from Arahants.
Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā?
What do you think, great king, this being so, are these four castes equal or not?
“What do you think, great king? Suppose a khattiya here were to break into houses, or commit robbery, or commit burglary, or commit highway robbery, or commit adultery, and your men were to catch him and show him to you, saying:
“What do you think, great king? Suppose a brahmin here, suppose a vessa here, suppose a sudda here were to break into houses, or commit robbery, or commit burglary, or commit highway robbery, or commit adultery, and your men were to catch him and show him to you, saying:
“What do you think, great king? Suppose a khattiya here, having shaved off his hair and beard, put on the saffron robes, and gone forth from the home life into homelessness, were to abstain from destroying life, abstain from taking what is not given, abstain from false speech, be an observer of the night-fast, eat only one meal a day, be celibate, virtuous, of lovely character.
“We would pay homage to him, Master Kaccāna, or rise up for him, or invite him to a seat, or invite him to accept robes, almsfood, lodging, and medicinal requisites for the sick, or we would arrange for his lawful protection and guarding.
“What do you think, great king? Suppose a brahmin here, suppose a vessa here, suppose a sudda here, having shaved off his hair and beard, put on the saffron robes, and gone forth from the home life into homelessness, were to abstain from destroying life, abstain from taking what is not given, abstain from false speech, be an observer of the night-fast, eat only one meal a day, be celibate, virtuous, of lovely character.
“We would pay homage to him, Master Kaccāna, or rise up for him, or invite him to a seat, or invite him to accept robes, almsfood, lodging, and medicinal requisites for the sick, or we would arrange for his lawful protection and guarding.
Just as, Master Kaccāna, one might set upright what has been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight can see forms;
“If, Master Kaccāna, we were to hear that that Blessed One was at a distance of ten yojanas, we would go ten yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One.
If, Master Kaccāna, we were to hear that that Blessed One was at a distance of twenty yojanas, thirty yojanas, forty yojanas, fifty yojanas, we would go even fifty yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One.
Even if, Master Kaccāna, we were to hear that that Blessed One was at a distance of a hundred yojanas, we would go even a hundred yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One.
Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṁ bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
But since, Master Kaccāna, that Blessed One has attained Parinibbāna, we go for refuge to that Blessed One who has attained Parinibbāna, and to the Dhamma and to the Saṅgha of bhikkhus.
Now on that occasion a palace named Kokanada had recently been built for Prince Bodhi, and it had not yet been inhabited by any recluse or brahmin or any human being.
having approached, in my name bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding:
‘Prince Bodhi, venerable sir, bows his head at the Blessed One’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.’
“Prince Bodhi, Master Gotama, bows his head at Master Gotama’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.
Evañca vadeti:
And he says this:
‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.
‘May Master Gotama consent to a meal from Prince Bodhi tomorrow, together with the Saṅgha of bhikkhus.’”
‘Prince Bodhi, Master Gotama, bows his head at Master Gotama’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.
Then Prince Bodhi, at the end of that night, having had excellent hard and soft food prepared in his own residence, and having had the Kokanada palace spread with white cloths right up to the last step of the staircase, addressed the young man Sañjikāputta:
“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama;
“Come, my good Sañjikāputta, approach the Blessed One;
upasaṅkamitvā bhagavato kālaṁ ārocehi:
having approached, announce the time to the Blessed One:
So I, Prince, at a later time, while still young, a black-haired youth, endowed with blessed youth, in the prime of life, though my parents wished otherwise and wept with tearful faces, shaved off my hair and beard, put on the saffron robes, and went forth from the home life into homelessness.
‘Let the venerable one dwell; such is this Dhamma that an intelligent person can, before long, realize for himself with direct knowledge his own teacher’s doctrine, enter upon it, and abide in it.’
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
So I, Prince, before long, quickly learned that Dhamma.
So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.
And I, Prince, merely by lip-service, by mere recitation, claimed to speak with knowledge, and to speak as an elder, and I professed, ‘I know, I see,’ and others did likewise.
‘Āḷāra Kālāma does not declare this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it, merely out of faith alone;
Suppose I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized for himself with direct knowledge, entered upon, and abides in.’
‘Is it to this extent, friend Kālāma, that you declare this Dhamma, having realized it for yourself with direct knowledge, entered upon it, and abided in it?’
Thus, the Dhamma that I declare I have realized for myself with direct knowledge, entered upon, and abided in, that Dhamma you have realized for yourself with direct knowledge, entered upon, and abide in.
The Dhamma that you have realized for yourself with direct knowledge, entered upon, and abide in, that Dhamma I declare I have realized for myself with direct knowledge, entered upon, and abided in.
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi;
Thus, the Dhamma that I know, that Dhamma you know;
Come now, friend, let us both together lead this group.’
Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, Prince, Āḷāra Kālāma, being my teacher, placed me, his disciple, on the same level as himself, and he honored me with lofty praise.
Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me, Prince:
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.
‘This Dhamma does not lead to disenchantment, not to dispassion, not to cessation, not to peace, not to direct knowledge, not to enlightenment, not to Nibbāna, only as far as rebirth in the base of nothingness.’
‘Let the venerable one dwell; such is this Dhamma that an intelligent person can, before long, realize for himself with direct knowledge his own teacher’s doctrine, enter upon it, and abide in it.’
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
So I, Prince, before long, quickly learned that Dhamma.
So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.
And I, Prince, merely by lip-service, by mere recitation, claimed to speak with knowledge, and to speak as an elder, and I professed, ‘I know, I see,’ and others did likewise.
‘Not only Rāma declared this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it, merely out of faith alone;
addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.
surely Rāma dwelt knowing and seeing this Dhamma.’
Suppose I were to strive for the realization of that Dhamma which Rāma declares he realized for himself with direct knowledge, entered upon, and abides in.’
‘Is it to this extent, friend, that Rāma declared this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it?’
‘It is to this extent, friend, that Rāma declared this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it.’
Thus, the Dhamma that Rāma declared he realized for himself with direct knowledge, entered upon, and abided in, that Dhamma you have realized for yourself with direct knowledge, entered upon, and abide in.
The Dhamma that you have realized for yourself with direct knowledge, entered upon, and abide in, that Dhamma Rāma declared he realized for himself with direct knowledge, entered upon, and abided in.
Thus, as Rāma was, so are you; as you are, so Rāma was.
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.
Come now, friend, you lead this group.’
Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, Prince, Uddaka Rāmaputta, being my fellow in the holy life, placed me in the position of a teacher, and he honored me with lofty praise.
Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me, Prince:
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.
‘This Dhamma does not lead to disenchantment, not to dispassion, not to cessation, not to peace, not to direct knowledge, not to enlightenment, not to Nibbāna, only as far as rebirth in the base of neither-perception-nor-non-perception.’
So I, Prince, seeking what is wholesome, searching for the unsurpassed, supreme path to peace, wandering on tour in stages through Magadha, arrived at Uruvelā, the army township.
There I saw a delightful stretch of land, a lovely woodland grove, a flowing river with clear water and pleasant banks, and charmingly, a village for alms resort nearby.
Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me, Prince:
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo.
‘Delightful indeed, sirs, is this stretch of land, lovely is the woodland grove, the river flows with clear water and pleasant banks, and charmingly, a village for alms resort is nearby.
Suppose, Prince, there were a green, sappy piece of wood, placed in water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a man would come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
‘I will produce fire, I will manifest heat.’
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, Prince, could that man, by rubbing that green, sappy piece of wood, placed in water, with an upper fire-stick, produce fire, manifest heat?”
“No hidaṁ, bhante.
“No, venerable sir.
Taṁ kissa hetu?
What is the reason for that?
Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
Because, venerable sir, that piece of wood is green and sappy, and moreover it is placed in water; that man would reap only weariness and vexation.”
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.
“Even so, Prince, whatever recluses or brahmins dwell with body and mind not withdrawn from sensual pleasures, and their sensual desire, sensual affection, sensual obsession, sensual thirst, sensual fever for sensual pleasures is not well abandoned internally, not well calmed.
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Even if those venerable recluses and brahmins experience painful, sharp, harsh, bitter feelings due to their efforts, they are incapable of knowledge, of vision, of unsurpassed enlightenment.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable recluses and brahmins do not experience painful, sharp, harsh, bitter feelings due to their efforts, they are incapable of knowledge, of vision, of unsurpassed enlightenment.
Suppose, Prince, there were a green, sappy piece of wood, placed on dry land, far from water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a man would come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
‘I will produce fire, I will manifest heat.’
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, Prince, could that man, by rubbing that green, sappy piece of wood, placed on dry land, far from water, with an upper fire-stick, produce fire, manifest heat?”
“No hidaṁ, bhante.
“No, venerable sir.
Taṁ kissa hetu?
What is the reason for that?
Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
Because, venerable sir, that piece of wood is green and sappy, although it is placed on dry land, far from water; that man would reap only weariness and vexation.”
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.
“Even so, Prince, whatever recluses or brahmins dwell with body and mind withdrawn from sensual pleasures, but their sensual desire, sensual affection, sensual obsession, sensual thirst, sensual fever for sensual pleasures is not well abandoned internally, not well calmed.
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Even if those venerable recluses and brahmins experience painful, sharp, harsh, bitter feelings due to their efforts, they are incapable of knowledge, of vision, of unsurpassed enlightenment.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable recluses and brahmins do not experience painful, sharp, harsh, bitter feelings due to their efforts, they are incapable of knowledge, of vision, of unsurpassed enlightenment.
Suppose, Prince, there were a dry, sapless piece of wood, placed on dry land, far from water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a man would come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
‘I will produce fire, I will manifest heat.’
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, Prince, could that man, by rubbing that dry, sapless piece of wood, placed on dry land, far from water, with an upper fire-stick, produce fire, manifest heat?”
Because, venerable sir, that piece of wood is dry and sapless, and moreover it is placed on dry land, far from water.”
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho.
“Even so, Prince, whatever recluses or brahmins dwell with body and mind withdrawn from sensual pleasures, and their sensual desire, sensual affection, sensual obsession, sensual thirst, sensual fever for sensual pleasures is well abandoned internally, well calmed.
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Even if those venerable recluses and brahmins experience painful, sharp, harsh, bitter feelings due to their efforts, they are capable of knowledge, of vision, of unsurpassed enlightenment.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable recluses and brahmins do not experience painful, sharp, harsh, bitter feelings due to their efforts, they are capable of knowledge, of vision, of unsurpassed enlightenment.
While I, Prince, was clenching my teeth, pressing my tongue against my palate, restraining, crushing, and afflicting my mind with my mind, sweat poured from my armpits.
even so, Prince, while I was clenching my teeth, pressing my tongue against my palate, restraining, crushing, and afflicting my mind with my mind, sweat poured from my armpits.
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving.
Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me, Prince:
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Suppose I were to practice the breath-holding jhāna.’
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ.
So I, Prince, stopped the in-breaths and out-breaths through my mouth and nose.
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
While I, Prince, had stopped the in-breaths and out-breaths through my mouth and nose, there was an excessive sound of winds escaping from my ear-openings.
Just as there is an excessive sound from a blacksmith’s bellows when being blown;
evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth and nose, there was an excessive sound of winds escaping from my ear-openings.
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving.
Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me, Prince:
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Suppose I were to practice the breath-holding jhāna.’
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I, Prince, stopped the in-breaths and out-breaths through my mouth, nose, and ears.
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
While I, Prince, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds racked my head.
Just as, Prince, a strong man might bore into one’s head with a sharp drill;
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds racked my head.
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving.
Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me, Prince:
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Suppose I were to practice the breath-holding jhāna.’
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I, Prince, stopped the in-breaths and out-breaths through my mouth, nose, and ears.
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
While I, Prince, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head.
Just as, Prince, a strong man might tighten a tough leather strap around one’s head as a headband;
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head.
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving.
Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me, Prince:
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Suppose I were to practice the breath-holding jhāna.’
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I, Prince, stopped the in-breaths and out-breaths through my mouth, nose, and ears.
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.
While I, Prince, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly.
Just as, Prince, a skilled butcher or his apprentice might carve up an ox’s belly with a sharp butcher’s knife;
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti.
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly.
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving.
Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me, Prince:
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Suppose I were to practice the breath-holding jhāna.’
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I, Prince, stopped the in-breaths and out-breaths through my mouth, nose, and ears.
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
While I, Prince, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body.
Just as, Prince, two strong men, having seized a weaker man by his arms, might roast and scorch him over a pit of hot coals;
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body.
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving.
Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu:
Moreover, Prince, devas, seeing me, said thus:
‘kālaṅkato samaṇo gotamo’ti.
‘The recluse Gotama is dead.’
Ekaccā devatā evamāhaṁsu:
Some devas said thus:
‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.
‘The recluse Gotama is not dead, but he is dying.’
While I, Prince, was taking food in tiny amounts, mouthful by mouthful, whether bean soup, or lentil soup, or chickpea soup, or pea soup, my body became excessively emaciated.
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā;
Like the joints of an āsītika plant or a kāla plant;
evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.
even so were my limbs because of that very little food.
Seyyathāpi nāma oṭṭhapadaṁ;
Like a camel’s hoof;
evamevassu me ānisadaṁ hoti tāyevappāhāratāya.
even so was my backside because of that very little food.
Seyyathāpi nāma vaṭṭanāvaḷī;
Like a string of beads;
evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.
even so was my backbone, protruding and indented, because of that very little food.
So I, Prince, if I thought, ‘I will touch the skin of my belly,’ it was the backbone I took hold of; if I thought, ‘I will touch my backbone,’ it was the skin of my belly I took hold of.
‘Whatever recluses or brahmins in the past have experienced painful, sharp, harsh, bitter feelings due to their efforts, this is the utmost, there is nothing beyond this.
Whatever recluses or brahmins in the future will experience painful, sharp, harsh, bitter feelings due to their efforts, this is the utmost, there is nothing beyond this.
Whatever recluses or brahmins at present experience painful, sharp, harsh, bitter feelings due to their efforts, this is the utmost, there is nothing beyond this.
Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ;
But by this bitter, difficult practice I do not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones;
‘I recall that when my father the Sakyan was engaged in ploughing, I, sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, entered upon and abided in the first jhāna, which is accompanied by thought-conception and discursive thought, with rapture and pleasure born of seclusion;
So I, Prince, having taken coarse food and regained strength, quite secluded from sensual pleasures… (and so on)... entered upon and abided in the first jhāna.
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of recollection of past lives.
I recollected my manifold past lives, that is, one birth, two births… (and so on)... thus I recollected my manifold past lives in their modes and details.
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the passing away and reappearance of beings.
With the divine eye, purified and surpassing the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma… (and so on)...
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the destruction of the taints.
Knowing thus, seeing thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of being, my mind was liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was liberated, there was the knowledge: ‘It is liberated.’
‘This Dhamma that I have attained is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of mere reasoning, subtle, to be experienced by the wise.
For a generation that delights in attachment, is delighted by attachment, rejoices in attachment, this state is hard to see, that is—specific conditionality, dependent origination.
This state too is hard to see—that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.
If I were to teach the Dhamma, and others were not to understand me, that would be weariness for me, that would be vexation for me.’
Surveying the world with the eye of a Buddha, Prince, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear and blame in the other world, and some who did not dwell seeing fear and blame in the other world.
Just as in a pond of blue lilies, or red lilies, or white lilies, some blue lilies or red lilies or white lilies, born in the water, grown in the water, risen up in the water, thrive submerged within the water; some blue lilies or red lilies or white lilies, born in the water, grown in the water, risen up in the water, stand at water level; some blue lilies or red lilies or white lilies, born in the water, grown in the water, risen up from the water, stand unsoiled by the water;
surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear and blame in the other world, and some who did not dwell seeing fear and blame in the other world.
Then, Prince, Brahmā Sahampati, thinking, ‘Opportunity has been granted to me by the Blessed One for the teaching of the Dhamma,’ paid homage to me, circumambulated me keeping his right side towards me, and vanished right there.
Practicing according to the instruction, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—you will realize it for yourselves with direct knowledge in this very life, enter upon it, and abide in it.’
‘By that conduct, friend Gotama, by that practice, by that difficult austerity, you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones;
how then will you now, being indulgent, having deviated from striving, having reverted to indulgence, attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’
Practicing according to the instruction, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—you will realize it for yourselves with direct knowledge in this very life, enter upon it, and abide in it.’
‘By that conduct, friend Gotama, by that practice, by that difficult austerity, you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones;
how then will you now, being indulgent, having deviated from striving, having reverted to indulgence, attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’
Practicing according to the instruction, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—you will realize it for yourselves with direct knowledge in this very life, enter upon it, and abide in it.’
‘By that conduct, friend Gotama, by that practice, by that difficult austerity, you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones;
how then will you now, being indulgent, having deviated from striving, having reverted to indulgence, attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’
Practicing according to the instruction, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—you will realize it for yourselves with direct knowledge in this very life, enter upon it, and abide in it.’
Then, Prince, the five bhikkhus, being thus instructed and admonished by me, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realized it for themselves with direct knowledge in this very life, entered upon it, and abided in it.”
“In how long, venerable sir, would a bhikkhu, having the Tathāgata as instructor—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for himself with direct knowledge in this very life, enter upon it, and abide in it?”
I will learn the art of elephant-riding, of wielding the goad, from him.’
So cassa assaddho;
And he were without faith;
yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya.
whatever is to be attained by faith, he would not achieve.
So cassa bahvābādho;
And he were very sickly;
yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya.
whatever is to be attained by good health, he would not achieve.
So cassa saṭho māyāvī;
And he were deceitful and fraudulent;
yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya.
whatever is to be attained by one not deceitful, not fraudulent, he would not achieve.
So cassa kusīto;
And he were lazy;
yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya.
whatever is to be attained by one with aroused energy, he would not achieve.
So cassa duppañño;
And he were of poor wisdom;
yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya.
whatever is to be attained by one with wisdom, he would not achieve.
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?
What do you think, Prince, could that man learn the art of elephant-riding, of wielding the goad, from you?”
“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.
“Even if endowed with only one of these factors, venerable sir, that man would not learn the art of elephant-riding, of wielding the goad, from me, let alone with five factors.”
whatever is to be attained by one with aroused energy, he would achieve.
So cassa paññavā;
And he were endowed with wisdom;
yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya.
whatever is to be attained by one with wisdom, he would achieve.
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?
What do you think, Prince, could that man learn the art of elephant-riding, of wielding the goad, from you?”
“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.
“Even if endowed with only one of these factors, venerable sir, that man would learn the art of elephant-riding, of wielding the goad, from me, let alone with five factors.”
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One’;
he dwells with aroused energy for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm endeavor, not shirking the burden in regard to wholesome states;
Endowed with these five factors of striving, Prince, a bhikkhu, having the Tathāgata as instructor—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—might realize it for himself with direct knowledge in this very life, enter upon it, and abide in it in seven years.
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in six years… five years… four years… three years… two years… one year.
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in six months… five months… four months… three months… two months… one month… half a month.
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in seven days and nights.
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in six days and nights… five days and nights… four days and nights… three days and nights… two days and nights… one day and night.
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor, if instructed in the evening, will attain distinction in the morning; if instructed in the morning, will attain distinction in the evening.”
Wherein indeed, if instructed in the evening, one will attain distinction in the morning; if instructed in the morning, one will attain distinction in the evening!”
Now on that occasion, in the realm of King Pasenadi of Kosala, there was a bandit named Aṅgulimāla, fierce, bloody-handed, devoted to killing and slaying, merciless to living beings.
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.
He had made villages into non-villages, market towns into non-market towns, and countries into non-countries.
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.
He, having killed human beings again and again, wore a garland of their fingers.
Having walked for alms in Sāvatthī, after the meal, when he had returned from his alms round, he set his lodging in order, took his bowl and outer robe, and set out on the road towards the bandit Aṅgulimāla.
“Do not, recluse, take this road. On this road, recluse, is the bandit Aṅgulimāla, fierce, bloody-handed, devoted to killing and slaying, merciless to living beings. He has made villages into non-villages, market towns into non-market towns, and countries into non-countries.
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.
He, having killed human beings again and again, wears a garland of their fingers.
Then the Blessed One performed such a feat of psychic power that the bandit Aṅgulimāla, though walking with all his strength, could not catch up with the Blessed One, who was walking at his normal pace.
Formerly, I could chase and catch even a running elephant, I could chase and catch even a running horse, I could chase and catch even a running chariot, I could chase and catch even a running deer;
atha ca panāhaṁ imaṁ samaṇaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkomi sampāpuṇitun”ti.
and yet I, walking with all my strength, cannot catch up with this recluse who is walking at his normal pace.”
“But if, great king, you were to see Aṅgulimāla with hair and beard shaved off, wearing saffron robes, gone forth from the home life into homelessness, abstaining from destroying life, abstaining from taking what is not given, abstaining from false speech, eating only one meal a day, celibate, virtuous, of lovely character, what would you do to him?”
“We would pay homage to him, venerable sir, or rise up for him, or invite him to a seat, or invite him to accept robes, almsfood, lodging, and medicinal requisites for the sick, or we would arrange for his lawful protection and guarding.
How indeed, venerable sir, the Blessed One is a tamer of the untamed, a calmer of the uncalmed, a bringer of Nibbāna to those not yet attained Nibbāna!
Then King Pasenadi of Kosala, having risen from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed.
Then the venerable Aṅgulimāla, having walked for alms in Sāvatthī, after the meal, when he had returned from his alms round, approached the Blessed One;
‘Beings are afflicted indeed, sirs! Beings are afflicted indeed, sirs!’”
“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama;
“Then you, Aṅgulimāla, approach that woman;
upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:
having approached, say this to that woman:
‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.
‘Sister, since I was born, I do not recall intentionally depriving a living being of life; by this truth, may there be well-being for you, well-being for your unborn child.’”
“So hi nūna me, bhante, sampajānamusāvādo bhavissati.
“That surely, venerable sir, would be a deliberate falsehood for me.
By me, venerable sir, many living beings have been intentionally deprived of life.”
“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama;
“Then you, Aṅgulimāla, approach that woman;
upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:
having approached, say this to that woman:
‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.
‘Sister, since I was born with the noble birth, I do not recall intentionally depriving a living being of life; by this truth, may there be well-being for you, well-being for your unborn child.’”
“Yes, venerable sir,” the venerable Aṅgulimāla replied to the Blessed One, and approaching that woman,
upasaṅkamitvā taṁ itthiṁ etadavoca:
having approached, he said this to that woman:
“yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti.
“Sister, since I was born with the noble birth, I do not recall intentionally depriving a living being of life; by this truth, may there be well-being for you, well-being for your unborn child.”
Then the venerable Aṅgulimāla, dwelling alone, withdrawn, diligent, ardent, and resolute, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realized it for himself with direct knowledge in this very life, entered upon it, and abided in it.
Now on that occasion a clod thrown by someone fell on the venerable Aṅgulimāla’s body, a stick thrown by someone fell on the venerable Aṅgulimāla’s body, a potsherd thrown by someone fell on the venerable Aṅgulimāla’s body.
You are experiencing in this very life, brahmin, the result of that kamma for which you might have been tormented in hell for many years, for many hundreds of years, for many thousands of years.”
having approached, in my name bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding:
‘Queen Mallikā, venerable sir, bows her head at the Blessed One’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding’;
evañca vadehi:
and say this:
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
‘Was this statement, venerable sir, indeed spoken by the Blessed One—Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection?’
Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi.
As the Blessed One explains it to you, having learned it well, report it to me.
she inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding;
evañca vadeti:
and she says this:
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.
‘Was this statement, venerable sir, indeed spoken by the Blessed One—Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection?’”
That this is so, brahmin, that sorrow, lamentation, pain, grief, and despair are born of affection, originate from affection, can be understood by this method.
Formerly, brahmin, in this very Sāvatthī, a certain woman’s father died… her brother died… her sister died… her son died… her daughter died… her husband died.
Formerly, brahmin, in this very Sāvatthī, a certain man’s father died… his brother died… his sister died… his son died… his daughter died… his wife died.
Then that man, having cut that woman in two, killed himself, thinking:
Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ upphālesi:
‘We shall both be together after death.’
‘ubho pecca bhavissāmā’ti.
By this method too, brahmin, it can be understood that sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.”
“Taṁ kiṁ maññasi, mahārāja, piyā te vajirī kumārī”ti?
“What do you think, great king, is Princess Vajirī dear to you?”
///
“Evaṁ, mallike, piyā me vajirī kumārī”ti.
“Yes, Mallikā, Princess Vajirī is dear to me.”
“Taṁ kiṁ maññasi, mahārāja, vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What do you think, great king, if there were any change or alteration in Princess Vajirī, would sorrow, lamentation, pain, grief, and despair arise in you?”
“Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“If there were any change or alteration in my Princess Vajirī, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?”
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’
Taṁ kiṁ maññasi, mahārāja, piyā te vāsabhā khattiyā”ti?
What do you think, great king, is Queen Vāsabhakhattiyā dear to you?”
“Evaṁ, mallike, piyā me vāsabhā khattiyā”ti.
“Yes, Mallikā, Queen Vāsabhakhattiyā is dear to me.”
“Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What do you think, great king, if there were any change or alteration in Queen Vāsabhakhattiyā, would sorrow, lamentation, pain, grief, and despair arise in you?”
“Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“If there were any change or alteration in my Queen Vāsabhakhattiyā, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?”
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’
Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti?
What do you think, great king, is General Viḍūḍabha dear to you?”
“Evaṁ, mallike, piyo me viṭaṭūbho senāpatī”ti.
“Yes, Mallikā, General Viḍūḍabha is dear to me.”
“Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What do you think, great king, if there were any change or alteration in General Viḍūḍabha, would sorrow, lamentation, pain, grief, and despair arise in you?”
“Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“If there were any change or alteration in my General Viḍūḍabha, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?”
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’
Taṁ kiṁ maññasi, mahārāja, piyā te ahan”ti?
What do you think, great king, am I dear to you?”
“Evaṁ, mallike, piyā mesi tvan”ti.
“Yes, Mallikā, you are dear to me.”
“Taṁ kiṁ maññasi, mahārāja, mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What do you think, great king, if there were any change or alteration in me, would sorrow, lamentation, pain, grief, and despair arise in you?”
“Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“If there were any change or alteration in you, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?”
It is through the power of Kāsi and Kosala, Mallikā, that we enjoy Kāsi sandalwood and wear garlands, perfumes, and ointments.”
“Taṁ kiṁ maññasi, mahārāja, kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What do you think, great king, if there were any change or alteration in Kāsi and Kosala, would sorrow, lamentation, pain, grief, and despair arise in you?”
“Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“If there were any change or alteration in Kāsi and Kosala, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?”
Then King Pasenadi of Kosala, rising from his seat, arranging his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, uttered this inspired utterance three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!
Namo tassa bhagavato arahato sammāsambuddhassā”ti.
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!”
Piyajātikasuttaṁ niṭṭhitaṁ sattamaṁ.
The Discourse on What is Born of Affection, the seventh.
end of section [87 - Piyajātikasutta]❧
88 – Bāhitikasutta
mn88
mn88
Majjhima Nikāya 88
Middle Length Discourses 88
Bāhitikasutta
The Discourse on the Bāhitika Robe
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Having walked for alms in Sāvatthī, after the meal, when he had returned from his alms round, he approached the Eastern Park, the palace of Migāra’s mother, for the day’s abiding.
Then King Pasenadi of Kosala, having gone by elephant as far as the ground was passable for elephants, dismounted from his elephant and approached the venerable Ānanda on foot;
“If, venerable sir, the venerable Ānanda has no urgent business, it would be good if the venerable Ānanda, venerable sir, would approach the bank of the river Aciravatī, out of compassion.”
Then King Pasenadi of Kosala, having gone by elephant as far as the ground was passable for elephants, dismounted from his elephant and approached the venerable Ānanda on foot;
“And would the Blessed One, venerable Ānanda, engage in such verbal conduct… (and so on)... mental conduct as would be blameworthy by recluses and brahmins?”
What we, venerable sir, were unable to satisfy by questioning, that, venerable sir, has been satisfied by the venerable Ānanda’s explanation of the question.
Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma;
Those, venerable sir, who are fools, uncomprehending, without investigation, without thorough examination, speak praise or blame of others, we do not take that seriously;
but those, venerable sir, who are wise, accomplished, intelligent, who after investigation, after thorough examination, speak praise or blame of others, we take that seriously.
This Bāhitika robe of mine, venerable sir, sent by King Ajātasattu Vedehiputta of Magadha, packed in a cloth container, is sixteen cubits long and eight cubits wide.
Then King Pasenadi of Kosala, having rejoiced and delighted in the venerable Ānanda’s words, rose from his seat, paid homage to the venerable Ānanda, circumambulated him keeping his right side towards him, and departed.
King Pasenadi of Kosala, while strolling and wandering for exercise in the park, saw tree-roots that were inspiring, faith-inspiring, quiet, with little noise, with a secluded atmosphere, suitable for human seclusion, fit for solitary meditation.
Disvāna bhagavantaṁyeva ārabbha sati udapādi:
Seeing them, mindfulness arose in him concerning the Blessed One:
“These indeed are those tree-roots, inspiring, faith-inspiring, quiet, with little noise, with a secluded atmosphere, suitable for human seclusion, fit for solitary meditation, where we used to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One.”
“These indeed, good Kārāyana, are those tree-roots, inspiring, faith-inspiring, quiet, with little noise, with a secluded atmosphere, suitable for human seclusion, fit for solitary meditation, where we used to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One.
Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?
Where now, good Kārāyana, does that Blessed One, the Arahant, the Perfectly Enlightened One, currently dwell?”
“Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo.
“There is, great king, a Sakyan market town named Medāḷupa.
Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.
There that Blessed One, the Arahant, the Perfectly Enlightened One, currently dwells.”
“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti?
“How far, good Kārāyana, is the Sakyan market town named Medāḷupa from Nagaraka?”
“Na dūre, mahārāja;
“Not far, great king;
tīṇi yojanāni;
three yojanas;
sakkā divasāvasesena gantun”ti.
it is possible to go in the remainder of the day.”
Then King Pasenadi of Kosala, having mounted a magnificent chariot, proceeded from Nagaraka with magnificent chariots towards the Sakyan market town named Medāḷupa.
“The king now wishes for privacy; I should stay right here now.”
Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi.
Then King Pasenadi of Kosala approached that dwelling with the closed door quietly, without hurrying, entered the porch, coughed, and knocked on the bolt.
Then King Pasenadi of Kosala, having entered the dwelling, fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name:
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Here, venerable sir, I see some recluses and brahmins leading a holy life that is limited, for ten years, or twenty years, or thirty years, or forty years.
Then, at a later time, well-bathed, well-anointed, with hair and beard trimmed, endowed and furnished with the five cords of sensual pleasure, they indulge.
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Furthermore, venerable sir, kings quarrel with kings, khattiyas quarrel with khattiyas, brahmins quarrel with brahmins, householders quarrel with householders, a mother quarrels with her son, a son quarrels with his mother, a father quarrels with his son, a son quarrels with his father, a brother quarrels with his sister, a sister quarrels with her brother, a friend quarrels with a friend.
But here, venerable sir, I see bhikkhus dwelling in harmony, with mutual appreciation, without quarreling, like milk and water mixed, looking at one another with affectionate eyes.
Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi.
I do not, venerable sir, see elsewhere any other assembly so harmonious.
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
There I see some recluses and brahmins who are thin, wretched, of bad complexion, pale and sickly, with veins showing all over their bodies, as if, I think, not meeting the eyes of people for seeing.
‘Surely these venerable ones are either leading the holy life unhappily, or they have some evil deed done and concealed;
tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti.
that is why these venerable ones are thin, wretched, of bad complexion, pale and sickly, with veins showing all over their bodies, as if, I think, not meeting the eyes of people for seeing.’
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
I approach them and say this:
‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti?
‘Why are you venerable ones thin, wretched, of bad complexion, pale and sickly, with veins showing all over your bodies, as if, I think, not meeting the eyes of people for seeing?’
But here, venerable sir, I see bhikkhus joyful and elated, exultant and jubilant, with faculties satisfied, untroubled, with light hearts, living on what is given by others, dwelling with minds like that of a wild deer.
Tassa mayhaṁ, bhante, etadahosi:
It occurs to me, venerable sir:
‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti;
‘Surely these venerable ones perceive some great and successively higher distinction in the Blessed One’s dispensation;
tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti.
that is why these venerable ones are joyful and elated, exultant and jubilant, with faculties satisfied, untroubled, with light hearts, living on what is given by others, dwelling with minds like that of a wild deer.’
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
I am able to have executed those who deserve execution, to confiscate the property of those who deserve confiscation, to banish those who deserve banishment.
when the Blessed One is teaching the Dhamma to an assembly of many hundreds, at that time there is not even the sound of coughing or clearing the throat from the Blessed One’s disciples.
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
‘The recluse Gotama, indeed, sirs, has visited such and such a village or market town.’
Te yena bhagavā tenupasaṅkamanti.
They approach the Blessed One.
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The Blessed One instructs, urges, rouses, and gladdens them with a talk on the Dhamma.
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti?
They, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, do not even ask the Blessed One a question, how then could they refute his doctrine?
Aññadatthu bhagavato sāvakā sampajjanti.
On the contrary, they become disciples of the Blessed One.
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Furthermore, venerable sir, I see here some brahmin-scholars… (and so on)... householder-scholars… (and so on)... recluse-scholars, astute, skilled in refuting others’ views, like hair-splitters.
Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
They wander about, as it were, shattering views with their wisdom.
‘The recluse Gotama, indeed, sirs, has visited such and such a village or market town.’
Te yena bhagavā tenupasaṅkamanti.
They approach the Blessed One.
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The Blessed One instructs, urges, rouses, and gladdens them with a talk on the Dhamma.
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti?
They, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, do not even ask the Blessed One a question, how then could they refute his doctrine?
They, having thus gone forth, dwelling alone, withdrawn, diligent, ardent, and resolute, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for themselves with direct knowledge in this very life, enter upon it, and abide in it.
For formerly, though not recluses, we claimed to be recluses; though not brahmins, we claimed to be brahmins; though not Arahants, we claimed to be Arahants.
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Furthermore, venerable sir, these superintendents Isidatta and Purāṇa eat my food and use my vehicles; I am the giver of their livelihood, the bringer of their fame;
atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati.
and yet they do not show such reverence to me as they do to the Blessed One.
Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ.
Formerly, venerable sir, when I had gone forth with the army and was inspecting these superintendents Isidatta and Purāṇa, I took up lodging in a certain confined dwelling.
Then, venerable sir, these superintendents Isidatta and Purāṇa, having spent much of the night in talk on the Dhamma, lay down with their heads towards where the Blessed One was, and their feet towards me.
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Since, venerable sir, the Blessed One is a khattiya and I too am a khattiya, the Blessed One is a Kosalan and I too am a Kosalan, the Blessed One is eighty years old and I too am eighty years old;
Then King Pasenadi of Kosala, having risen from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed.
having approached, in my name bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding:
‘King Pasenadi of Kosala, venerable sir, bows his head at the Blessed One’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding’;
“King Pasenadi of Kosala, venerable sir, bows his head at the Blessed One’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding;
“Then, great king, in our name also bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding:
‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.
‘Sisters Somā and Sakulā, venerable sir, bow their heads at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.’”
Sitting at one side, King Pasenadi of Kosala said to the Blessed One:
“somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.
“Sisters Somā and Sakulā, venerable sir, bow their heads at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.”
“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti?
“But, great king, could sisters Somā and Sakulā not find another messenger?”
“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī:
“Sisters Somā and Sakulā heard, venerable sir:
‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti.
‘Today, it seems, King Pasenadi of Kosala, after his meal, having eaten his breakfast, will approach the Blessed One to see him.’
Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:
Then, venerable sir, sisters Somā and Sakulā, at the time of the meal offering, approached me and said this:
‘Then, great king, in our name also bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding—sisters Somā and Sakulā bow their heads at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.’”
“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.
“May they be happy, great king, sisters Somā and Sakulā.”
Then King Pasenadi of Kosala said to the Blessed One:
“sutaṁ metaṁ, bhante, samaṇo gotamo evamāha:
“I have heard this, venerable sir, that the recluse Gotama says this:
‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti.
‘There is no recluse or brahmin who, being all-knowing, all-seeing, will claim non-residual knowledge-and-vision; this is not possible.’
Ye te, bhante, evamāhaṁsu:
Those, venerable sir, who say thus:
‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti;
‘The recluse Gotama says this—There is no recluse or brahmin who, being all-knowing, all-seeing, will claim non-residual knowledge-and-vision; this is not possible’;
kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
are they, venerable sir, reporters of the Blessed One’s words, and do they not misrepresent the Blessed One with what is untrue, and do they explain in accordance with the Dhamma, and does no reasonable consequence of their assertion give ground for criticism?”
“Ye te, mahārāja, evamāhaṁsu:
“Those, great king, who say thus:
‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti;
‘The recluse Gotama says this—There is no recluse or brahmin who, being all-knowing, all-seeing, will claim non-residual knowledge-and-vision; this is not possible’;
na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti.
they are not reporters of my words, but they misrepresent me with what is false and untrue.”
“Could it be, venerable sir, that something else was spoken by the Blessed One with a different meaning, and people might have understood it otherwise?
“There are these four castes, great king—khattiyas, brahmins, vessas, suddas.
Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—khattiyā ca brāhmaṇā ca—yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.
Of these four castes, great king, two castes are declared foremost—khattiyas and brahmins—with regard to salutation, rising up, respectful greeting, and deferential service.”
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One’;
he dwells with aroused energy for the abandoning of unwholesome states, for the acquisition of wholesome states, steadfast, of firm endeavor, not shirking the burden in regard to wholesome states;
he is wise, endowed with wisdom that discerns arising and passing away, noble, penetrative, leading to the complete destruction of suffering—these, great king, are the five factors of striving.
“Here, great king, I declare a difference in their striving.
Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.
Suppose, great king, there were two well-tamed, well-trained elephant-trainees, or horse-trainees, or ox-trainees, and two untamed, untrained elephant-trainees, or horse-trainees, or ox-trainees.
Taṁ kiṁ maññasi, mahārāja, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?
What do you think, great king, those two elephant-trainees, or horse-trainees, or ox-trainees who are well-tamed, well-trained, would they, being tamed, reach the state of tamedness, would they, being tamed, attain the level of tamedness?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“But those two elephant-trainees, or horse-trainees, or ox-trainees who are untamed, untrained, would they, being untamed, reach the state of tamedness, would they, being untamed, attain the level of tamedness, just like those two elephant-trainees, or horse-trainees, or ox-trainees who are well-tamed, well-trained?”
“Even so, great king, what is to be attained by one with faith, with good health, not deceitful, not fraudulent, with aroused energy, with wisdom, that one who is without faith, very sickly, deceitful, fraudulent, lazy, of poor wisdom would attain—this is not possible.”
“Heturūpaṁ, bhante, bhagavā āha;
“The Blessed One speaks reasonably, venerable sir;
saheturūpaṁ, bhante, bhagavā āha.
the Blessed One speaks with reason, venerable sir.
What do you think, great king, would there be any difference among those fires produced from different kinds of wood, in flame from flame, or in color from color, or in radiance from radiance?”
“Even so, great king, that heat which is kindled by energy, produced by striving, I declare no difference whatsoever in that—that is, between one liberation and another liberation.”
“Heturūpaṁ, bhante, bhagavā āha;
“The Blessed One speaks reasonably, venerable sir;
saheturūpaṁ, bhante, bhagavā āha.
the Blessed One speaks with reason, venerable sir.
“Whether, venerable sir, those devas are returners to this state or non-returners to this state?”
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.
“Those devas, great king, who are with affliction, those devas are returners to this state; those devas who are without affliction, those devas are non-returners to this state.”
When this was said, General Viḍūḍabha said to the Blessed One:
“ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?
“Those devas, venerable sir, who are with affliction, returners to this state, will those devas dislodge or banish those devas who are without affliction, non-returners to this state, from that place?”
What do you think, General, as far as the realm of King Pasenadi of Kosala extends, where King Pasenadi of Kosala exercises sovereignty and lordship, is King Pasenadi of Kosala able there to dislodge or banish from that place a recluse or brahmin, whether virtuous or unvirtuous, whether leading the holy life or not leading the holy life?”
“As far, sir, as the realm of King Pasenadi of Kosala extends, where King Pasenadi of Kosala exercises sovereignty and lordship, King Pasenadi of Kosala is able there to dislodge or banish from that place a recluse or brahmin, whether virtuous or unvirtuous, whether leading the holy life or not leading the holy life.”
“What do you think, General, as far as is beyond the realm of King Pasenadi of Kosala, where King Pasenadi of Kosala does not exercise sovereignty and lordship, is King Pasenadi of Kosala able there to dislodge or banish from that place a recluse or brahmin, whether virtuous or unvirtuous, whether leading the holy life or not leading the holy life?”
“As far, sir, as is beyond the realm of King Pasenadi of Kosala, where King Pasenadi of Kosala does not exercise sovereignty and lordship, King Pasenadi of Kosala is not able there to dislodge or banish from that place a recluse or brahmin, whether virtuous or unvirtuous, whether leading the holy life or not leading the holy life.”
“Taṁ kiṁ maññasi, senāpati, sutā te devā tāvatiṁsā”ti?
“What do you think, General, have you heard of the Tāvatiṁsa devas?”
“King Pasenadi of Kosala, sir, is not even able to see the Tāvatiṁsa devas, how then could he dislodge or banish them from that place?”
“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti;
“Even so, General, those devas who are with affliction, returners to this state, those devas are not even able to see those devas who are without affliction, non-returners to this state;
“Whether, venerable sir, that Brahmā is a returner to this state, or a non-returner to this state?”
“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.
“That Brahmā, great king, who is with affliction, that Brahmā is a returner to this state; that Brahmā who is without affliction, that Brahmā is a non-returner to this state.”
Then King Pasenadi of Kosala, having rejoiced and delighted in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed.
Thus have I heard. On one occasion the Blessed One was wandering on tour in the Videhan country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus.
Now on that occasion the brahmin Brahmāyu was dwelling in Mithilā, old, aged, venerable, advanced in years, come to old age, one hundred and twenty years old by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man.
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, is wandering on tour in the Videhan country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus.
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified.
Now on that occasion a young man named Uttara was a student of the brahmin Brahmāyu, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man.
“This recluse Gotama, dear Uttara, the Sakyan son who went forth from the Sakyan clan, is wandering on tour in the Videhan country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus.
“There have come down in our hymns, dear Uttara, the thirty-two marks of a Great Man, endowed with which a Great Man has only two possible destinies, no other.
If he dwells at home, he becomes a universal monarch, a righteous king ruling by righteousness, a conqueror of the four quarters, one who has established the security of his land, possessed of the seven treasures.
These are his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh.
But if he goes forth from the home life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world.
“Yes, sir,” the young man Uttara replied to the brahmin Brahmāyu, and rising from his seat, having paid homage to the brahmin Brahmāyu and circumambulated him keeping his right side towards him, he set out on tour in the Videhan country towards the Blessed One.
The young man Uttara saw, for the most part, the thirty-two marks of a Great Man on the Blessed One’s body, except for two.
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca.
Regarding two of the marks of a Great Man he was doubtful, he was uncertain, he was not decided, he was not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.
Atha kho bhagavato etadahosi:
Then it occurred to the Blessed One:
“passati kho me ayaṁ uttaro māṇavo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve.
“This young man Uttara sees on me, for the most part, the thirty-two marks of a Great Man, except for two.
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Regarding two of the marks of a Great Man he is doubtful, he is uncertain, he is not decided, he is not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.”
this, for that Master Gotama, is a mark of a Great Man.
Imehi kho, bho, so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato.
With these thirty-two marks of a Great Man, sir, is that Master Gotama endowed.
Gacchanto kho pana so bhavaṁ gotamo dakkhiṇeneva pādena paṭhamaṁ pakkamati.
When walking, sir, that Master Gotama steps out first with his right foot.
So nātidūre pādaṁ uddharati, nāccāsanne pādaṁ nikkhipati;
He does not lift his foot too far, nor does he place his foot too near;
so nātisīghaṁ gacchati, nātisaṇikaṁ gacchati;
he does not walk too quickly, nor does he walk too slowly;
na ca adduvena adduvaṁ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṁ saṅghaṭṭento gacchati.
and he does not walk with thigh rubbing against thigh, nor with ankle rubbing against ankle.
So gacchanto na satthiṁ unnāmeti, na satthiṁ onāmeti;
When he walks, his lower body only sways, and he does not walk with bodily effort.
na satthiṁ sannāmeti, na satthiṁ vināmeti.
When looking, sir, that Master Gotama looks with his whole body;
Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati.
he does not look upwards, he does not look downwards;
Apalokento kho pana so bhavaṁ gotamo sabbakāyeneva apaloketi;
and he does not walk looking around, but he looks the distance of a plough-yoke;
so na uddhaṁ ulloketi, na adho oloketi;
and beyond that, his knowledge and vision are unimpeded.
na ca vipekkhamāno gacchati, yugamattañca pekkhati;
tato cassa uttari anāvaṭaṁ ñāṇadassanaṁ bhavati.
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So antaragharaṁ pavisanto na kāyaṁ unnāmeti, na kāyaṁ onāmeti;
When he enters a house, he does not raise his body, nor does he lower his body;
na kāyaṁ sannāmeti, na kāyaṁ vināmeti.
he does not stoop his body, nor does he bend his body.
So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṁ kāyaṁ pakkhipati.
He turns neither too far from nor too close to a seat; he does not sit down on a seat supporting himself with his hand, nor does he throw his body onto the seat.
So antaraghare nisinno samāno na hatthakukkuccaṁ āpajjati, na pādakukkuccaṁ āpajjati;
When sitting in a house, he does not fidget with his hands, nor does he fidget with his feet;
na adduvena adduvaṁ āropetvā nisīdati;
he does not sit with thigh placed on thigh;
na ca gopphakena gopphakaṁ āropetvā nisīdati;
nor with ankle placed on ankle;
na ca pāṇinā hanukaṁ upadahitvā nisīdati.
nor does he sit supporting his chin with his hand.
So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati.
When sitting in a house, he does not tremble, nor does he shake, nor does he quiver, nor is he agitated.
So achambhī akampī avedhī aparitassī vigatalomahaṁso.
He is untrembling, unshaking, unquivering, unagitated, with hair not standing on end.
Vivekavatto ca so bhavaṁ gotamo antaraghare nisinno hoti.
And that Master Gotama, when sitting in a house, is inclined to seclusion.
So pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti;
When he accepts water for the bowl, he does not raise the bowl, nor does he lower the bowl;
na pattaṁ sannāmeti, na pattaṁ vināmeti.
he does not tilt the bowl, nor does he incline the bowl.
So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ.
He accepts water for the bowl neither too little nor too much.
So na khulukhulukārakaṁ pattaṁ dhovati, na samparivattakaṁ pattaṁ dhovati, na pattaṁ bhūmiyaṁ nikkhipitvā hatthe dhovati;
He does not wash the bowl making a gurgling sound, nor does he wash the bowl turning it around and around, nor does he place the bowl on the ground and wash his hands;
Master Gotama, sir, turns the mouthful in his mouth two or three times and then swallows;
na cassa kāci odanamiñjā asambhinnā kāyaṁ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti;
no grain of rice enters his body unchewed, and no grain of rice remains in his mouth;
athāparaṁ ālopaṁ upanāmeti.
then he brings up another mouthful.
Rasapaṭisaṁvedī kho pana so bhavaṁ gotamo āhāraṁ āhāreti, no ca rasarāgapaṭisaṁvedī.
That Master Gotama, sir, eats food experiencing the taste, but not experiencing craving for the taste.
Aṭṭhaṅgasamannāgataṁ kho pana so bhavaṁ gotamo āhāraṁ āhāreti—neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya:
That Master Gotama, sir, eats food endowed with eight factors—not for amusement, not for intoxication, not for smartening, not for embellishment, but only for the maintenance and continuance of this body, for the cessation of discomfort, for the support of the holy life, thinking:
‘iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.
‘Thus I will eliminate old feelings and not arouse new feelings, and there will be for me blamelessness and a comfortable abiding.’
So bhuttāvī pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti;
Having eaten, when he accepts water for the bowl, he does not raise the bowl, nor does he lower the bowl;
na pattaṁ sannāmeti, na pattaṁ vināmeti.
he does not tilt the bowl, nor does he incline the bowl.
So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ.
He accepts water for the bowl neither too little nor too much.
So na khulukhulukārakaṁ pattaṁ dhovati, na samparivattakaṁ pattaṁ dhovati, na pattaṁ bhūmiyaṁ nikkhipitvā hatthe dhovati;
He does not wash the bowl making a gurgling sound, nor does he wash the bowl turning it around and around, nor does he place the bowl on the ground and wash his hands;
when his hands are washed, the bowl is washed; when the bowl is washed, his hands are washed.
So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.
He throws away the bowl-water neither too far nor too near, and not scattering it.
So bhuttāvī na pattaṁ bhūmiyaṁ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṁ.
Having eaten, he does not place the bowl on the ground neither too far nor too near, nor is he careless with the bowl, nor does he guard the bowl excessively.
So bhuttāvī muhuttaṁ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti.
Having eaten, he sits silently for a moment, but he does not pass over the time for appreciation.
So bhuttāvī anumodati, na taṁ bhattaṁ garahati, na aññaṁ bhattaṁ paṭikaṅkhati;
Having eaten, he expresses appreciation; he does not disparage that meal, nor does he expect another meal;
on the contrary, with a talk on the Dhamma he instructs, urges, rouses, and gladdens that assembly.
Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati—vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca.
And from Master Gotama’s mouth, sir, issues a voice endowed with eight qualities—it is distinct, intelligible, charming, audible, rounded, not scattered, deep, and resonant.
Yathāparisaṁ kho pana so bhavaṁ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.
That Master Gotama, sir, makes himself understood by his voice as far as the assembly extends, but his voice does not issue outside the assembly.
Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā.
They, having been instructed, urged, roused, and gladdened by that Master Gotama with a talk on the Dhamma, rise from their seats and depart, still looking at him, not having had enough.
We saw, sir, that Master Gotama walking, we saw him standing, we saw him entering a house, we saw him sitting silently in a house, we saw him eating in a house, we saw him sitting silently after eating, we saw him expressing appreciation after eating, we saw him going to the monastery, we saw him sitting silently in the monastery, we saw him teaching the Dhamma to an assembly in the monastery.
Ediso ca ediso ca so bhavaṁ gotamo, tato ca bhiyyo”ti.
Such and such is that Master Gotama, and even more than that.”
When this was said, the brahmin Brahmāyu, rising from his seat, arranging his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, uttered this inspired utterance three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!
Namo tassa bhagavato arahato sammāsambuddhassāti.
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!
Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena samāgaccheyyāma?
Perhaps someday, sometime, we might meet with that Master Gotama?
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, wandering on tour in the Videhan country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus, has arrived at Mithilā and is dwelling at Mithilā in Maghadeva’s Mango Grove.
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified.
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, has arrived at Mithilā and is dwelling at Mithilā in Maghadeva’s Mango Grove.”
having approached, in my name inquire of the recluse Gotama about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding:
‘The brahmin Brahmāyu, Master Gotama, inquires of Master Gotama about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding’;
‘The brahmin Brahmāyu, Master Gotama, is old, aged, venerable, advanced in years, come to old age, one hundred and twenty years old by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man.
“The brahmin Brahmāyu, Master Gotama, inquires of Master Gotama about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding;
‘The brahmin Brahmāyu, Master Gotama, is old, aged, venerable, advanced in years, come to old age, one hundred and twenty years old by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man.
The brahmin Brahmāyu saw, for the most part, the thirty-two marks of a Great Man on the Blessed One’s body, except for two.
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca.
Regarding two of the marks of a Great Man he was doubtful, he was uncertain, he was not decided, he was not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.
Then the brahmin Brahmāyu addressed the Blessed One in verses:
“Ye me dvattiṁsāti sutā,
“The thirty-two that I have heard,
mahāpurisalakkhaṇā;
The marks of a Great Man;
Duve tesaṁ na passāmi,
Two of them I do not see,
bhoto kāyasmiṁ gotama.
On your body, Gotama.
Kacci kosohitaṁ bhoto,
Is your member enclosed in a sheath,
vatthaguyhaṁ naruttama;
O noblest of men;
Nārīsamānasavhayā,
Like a woman’s, called thus,
kacci jivhā na dassakā.
Is your tongue not for seeing?
Kacci pahūtajivhosi,
Are you of large tongue,
yathā taṁ jāniyāmase;
So that we may know it;
Ninnāmayetaṁ pahūtaṁ,
Extend that large one,
kaṅkhaṁ vinaya no ise.
Dispel our doubt, O Sage.
Diṭṭhadhammahitatthāya,
For the welfare of this present life,
samparāyasukhāya ca;
And for happiness in the hereafter;
Katāvakāsā pucchāma,
Opportunity granted, we ask,
yaṁ kiñci abhipatthitan”ti.
Whatever we desire.”
Atha kho bhagavato etadahosi:
Then it occurred to the Blessed One:
“passati kho me ayaṁ brahmāyu brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.
“This brahmin Brahmāyu sees on me, for the most part, the thirty-two marks of a Great Man, except for two.
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Regarding two of the marks of a Great Man he is doubtful, he is uncertain, he is not decided, he is not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.”
When this was said, the brahmin Brahmāyu, rising from his seat, arranging his upper robe on one shoulder, fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name:
When the Blessed One knew that the brahmin Brahmāyu’s mind was ready, malleable, free from hindrances, uplifted, and confident, then he explained the Dhamma teaching that is unique to the Buddhas—suffering, its origin, its cessation, and the path.
Then the brahmin Brahmāyu, having seen the Dhamma, attained the Dhamma, known the Dhamma, plunged into the Dhamma, crossed over doubt, become free from perplexity, attained to self-confidence, dependent on no other in the Teacher’s dispensation, said to the Blessed One:
Just as, Master Gotama, one might set upright what has been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight can see forms;
Then the brahmin Brahmāyu, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed.
Then the brahmin Brahmāyu, at the end of that night, having had excellent hard and soft food prepared in his own residence, had the time announced to the Blessed One:
Then the brahmin Brahmāyu for seven days, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard and soft food.
The brahmin Brahmāyu, bhikkhus, through the utter destruction of the five lower fetters, is a spontaneous_reproducer, due to attain Nibbāna there, not liable to return from that world.”
Idamavoca bhagavā.
Thus said the Blessed One.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Pleased, those bhikkhus delighted in the Blessed One’s words.
Thus have I heard. On one occasion the Blessed One, while wandering on tour in Aṅguttarāpa with a large Saṅgha of bhikkhus, with about twelve hundred and fifty bhikkhus, arrived at Āpaṇa, a market town of the Aṅguttarāpans.
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, wandering on tour in Aṅguttarāpa with a large Saṅgha of bhikkhus, with about twelve hundred and fifty bhikkhus, has arrived at Āpaṇa.
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified.
Then Keṇiya the matted-hair ascetic, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, said to the Blessed One:
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“May Master Gotama consent to a meal from me tomorrow, together with the Saṅgha of bhikkhus.”
Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca:
When this was said, the Blessed One said to Keṇiya the matted-hair ascetic:
“Yes, sir,” the friends and colleagues, kinsmen and blood-relations of Keṇiya the matted-hair ascetic replied to Keṇiya the matted-hair ascetic, and some dug ovens, some split firewood, some washed vessels, some set up water pots, some prepared seats.
Keṇiya the matted-hair ascetic himself prepared the pavilion.
Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.
Now on that occasion the brahmin Sela was dwelling in Āpaṇa, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man; and he was teaching hymns to three hundred young men.
Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti.
Now on that occasion Keṇiya the matted-hair ascetic was very devoted to the brahmin Sela.
Then the brahmin Sela, surrounded by three hundred young men, while strolling and wandering for exercise, approached the hermitage of Keṇiya the matted-hair ascetic.
The brahmin Sela saw in the hermitage of Keṇiya the matted-hair ascetic some digging ovens, some splitting firewood, some washing vessels, some setting up water pots, some preparing seats, and Keṇiya the matted-hair ascetic himself preparing the pavilion.
Disvāna keṇiyaṁ jaṭilaṁ etadavoca:
Seeing this, he said to Keṇiya the matted-hair ascetic:
“Is there to be a wedding for Master Keṇiya, or a marriage, or is a great sacrifice at hand, or has King Seniya Bimbisāra of Magadha been invited for tomorrow with his army?”
“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena;
“There will be no wedding for me, Master Sela, nor a marriage, nor has King Seniya Bimbisāra of Magadha been invited for tomorrow with his army;
There is, sir, the recluse Gotama, the Sakyan son who went forth from the Sakyan clan, wandering on tour in Aṅguttarāpa with a large Saṅgha of bhikkhus, with about twelve hundred and fifty bhikkhus, who has arrived at Āpaṇa.
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’
So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
He has been invited by me for a meal tomorrow, together with the Saṅgha of bhikkhus.”
If he dwells at home, he becomes a universal monarch, a righteous king ruling by righteousness, a conqueror of the four quarters, one who has established the security of his land, possessed of the seven treasures.
These are his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh.
But if he goes forth from the home life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world.”
Having exchanged courteous and memorable greetings, he sat down at one side.
Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.
Sitting at one side, the brahmin Sela looked for the thirty-two marks of a Great Man on the Blessed One’s body.
Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.
The brahmin Sela saw, for the most part, the thirty-two marks of a Great Man on the Blessed One’s body, except for two.
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca.
Regarding two of the marks of a Great Man he was doubtful, he was uncertain, he was not decided, he was not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.
Atha kho bhagavato etadahosi:
Then it occurred to the Blessed One:
“passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.
“This brahmin Sela sees on me, for the most part, the thirty-two marks of a Great Man, except for two.
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Regarding two of the marks of a Great Man he is doubtful, he is uncertain, he is not decided, he is not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.”
Then Keṇiya the matted-hair ascetic, at the end of that night, having had excellent hard and soft food prepared in his own hermitage, had the time announced to the Blessed One:
Then Keṇiya the matted-hair ascetic, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard and soft food.
Then Keṇiya the matted-hair ascetic, when the Blessed One had finished his meal and removed his hand from the bowl, took a certain low seat and sat down at one side.
Then the venerable Sela with his assembly, dwelling alone, withdrawn, diligent, ardent, and resolute, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realized it for himself with direct knowledge in this very life, entered upon it, and abided in it.
having approached, arranging his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, he addressed the Blessed One in verses:
“Yaṁ taṁ saraṇamāgamma,
“Having come to you for refuge,
ito aṭṭhami cakkhumā;
This eighth day hence, O One with Vision;
Sattarattena bhagavā,
In seven nights, Blessed One,
dantamha tava sāsane.
We are tamed in your dispensation.
Tuvaṁ buddho tuvaṁ satthā,
You are the Buddha, you are the Teacher,
tuvaṁ mārābhibhū muni;
You are the Muni who conquered Māra;
Tuvaṁ anusaye chetvā,
You, having cut off the underlying tendencies,
tiṇṇo tāresimaṁ pajaṁ.
Crossed over, have ferried this generation across.
Upadhī te samatikkantā,
Your acquisitions are transcended,
āsavā te padālitā;
Your taints are destroyed;
Sīhova anupādāno,
Like a lion, without grasping,
pahīnabhayabheravo.
Fear and dread abandoned.
Bhikkhavo tisatā ime,
These three hundred bhikkhus,
tiṭṭhanti pañjalīkatā;
Stand with palms joined;
Pāde vīra pasārehi,
Extend your feet, O Hero,
nāgā vandantu satthuno”ti.
Let the Nāgas worship the Teacher.”
Selasuttaṁ niṭṭhitaṁ dutiyaṁ.
The Discourse to Sela, the second.
end of section [92 - Selasutta]❧
93 – Assalāyanasutta
mn93
mn93
Majjhima Nikāya 93
Middle Length Discourses 93
Assalāyanasutta
The Discourse to Assalāyana
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Now on that occasion a young man named Assalāyana was residing in Sāvatthī, young, with shaven head, sixteen years of age by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man.
“This young man Assalāyana resides in Sāvatthī, young, with shaven head, sixteen years of age by birth, a master of the three Vedas… (and so on)... accomplished.
So kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.
He is able to debate with the recluse Gotama on this statement.”
Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṁsu;
Then those brahmins approached the young man Assalāyana;
upasaṅkamitvā assalāyanaṁ māṇavaṁ etadavocuṁ:
having approached, they said to the young man Assalāyana:
“What do you think, Assalāyana? Would only a khattiya who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, at the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a downfall, in hell, and not a brahmin?
Vessova nu kho …pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo”ti?
Would only a vessa… (and so on)... would only a sudda who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, at the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a downfall, in hell, and not a brahmin?”
A khattiya too, Master Gotama, who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, at the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a downfall, in hell.
A brahmin too, Master Gotama… (and so on)... a vessa too, Master Gotama… (and so on)... a sudda too, Master Gotama… (and so on)... all four castes indeed, Master Gotama, if they are destroyers of life, takers of what is not given, engagers in sexual misconduct, speakers of falsehood, slanderous speakers, harsh speakers, indulgers in idle chatter, covetous, with minds of ill will, and holding wrong view, at the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a downfall, in hell.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus:
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’”
“Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, no khattiyo, no vesso, no suddo”ti?
“What do you think, Assalāyana? Would only a brahmin who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view, at the breakup of the body, after death, be reborn in a good destination, a heavenly world, and not a khattiya, not a vessa, not a sudda?”
A khattiya too, Master Gotama, who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view, at the breakup of the body, after death, would be reborn in a good destination, a heavenly world.
A brahmin too, Master Gotama… (and so on)... a vessa too, Master Gotama… (and so on)... a sudda too, Master Gotama… (and so on)... all four castes indeed, Master Gotama, if they abstain from destroying life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from slanderous speech, abstain from harsh speech, abstain from idle chatter, are not covetous, have minds without ill will, and hold right view, at the breakup of the body, after death, would be reborn in a good destination, a heavenly world.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus:
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’”
“Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo, no vesso, no suddo”ti?
“What do you think, Assalāyana? Is only a brahmin able in this region to develop a mind of loving-kindness, without enmity, without ill will, and not a khattiya, not a vessa, not a sudda?”
a brahmin too, Master Gotama… a vessa too, Master Gotama… a sudda too, Master Gotama… all four castes indeed, Master Gotama, are able in this region to develop a mind of loving-kindness, without enmity, without ill will.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus:
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’”
“Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo, no vesso, no suddo”ti?
“What do you think, Assalāyana? Is only a brahmin able to take bath-powder and go to the river and wash off dust and dirt, and not a khattiya, not a vessa, not a sudda?”
A khattiya too, Master Gotama, is able to take bath-powder and go to the river and wash off dust and dirt; a brahmin too, Master Gotama… a vessa too, Master Gotama… a sudda too, Master Gotama… all four castes indeed, Master Gotama, are able to take bath-powder and go to the river and wash off dust and dirt.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus:
‘Let those sirs come who are born from khattiya families, brahmin families, royal families; taking an upper fire-stick of Sāka wood, or Sāla wood, or Salaḷa wood, or Candana wood, or Padumaka wood, let them produce fire, let them manifest heat.
And let those sirs come who are born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, Pukkusa families; taking an upper fire-stick from a dog’s trough, or a pig’s trough, or a washerman’s trough, or of castor-oil wood, let them produce fire, let them manifest heat.’
Taṁ kiṁ maññasi, assalāyana, yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ;
What do you think, Assalāyana? That fire which is produced by those born from khattiya families, brahmin families, royal families, with an upper fire-stick of Sāka wood, or Sāla wood, or Salaḷa wood, or Candana wood, or Padumaka wood, the heat manifested—would that fire indeed have flame, color, and radiance, and would it be possible to do fire-work with that fire;
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti?
but that fire which is produced by those born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, Pukkusa families, with an upper fire-stick from a dog’s trough, or a pig’s trough, or a washerman’s trough, or of castor-oil wood, the heat manifested—would that fire indeed not have flame, nor color, nor radiance, and would it not be possible to do fire-work with that fire?”
“No hidaṁ, bho gotama.
“No, Master Gotama.
Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ;
That fire too, Master Gotama, which is produced by those born from khattiya families, brahmin families, royal families, with an upper fire-stick of Sāka wood, or Sāla wood, or Salaḷa wood, or Candana wood, or Padumaka wood, the heat manifested—that fire would have flame, color, and radiance, and it would be possible to do fire-work with that fire;
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ.
and that fire too which is produced by those born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, Pukkusa families, with an upper fire-stick from a dog’s trough, or a pig’s trough, or a washerman’s trough, or of castor-oil wood, the heat manifested—that fire too would have flame, color, and radiance, and it would be possible to do fire-work with that fire.
Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti.
For all fire indeed, Master Gotama, has flame, color, and radiance, and with all fire it is possible to do fire-work.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus:
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;
‘The brahmin is the highest caste, any other caste is inferior;
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
the brahmin is the fair caste, any other caste is dark;
“What do you think, Assalāyana? Suppose a khattiya youth were to have intercourse with a brahmin maiden, and a son were to be born from their union;
yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?
that son born of a khattiya youth and a brahmin maiden, would he be like his mother and like his father, and be called both ‘khattiya’ and ‘brahmin’?”
“Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.
“That son, Master Gotama, born of a khattiya youth and a brahmin maiden, would be like his mother and like his father, and be called both ‘khattiya’ and ‘brahmin’.”
“What do you think, Assalāyana? Suppose a brahmin youth were to have intercourse with a khattiya maiden, and a son were to be born from their union;
yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?
that son born of a brahmin youth and a khattiya maiden, would he be like his mother and like his father, and be called both ‘khattiya’ and ‘brahmin’?”
“Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.
“That son, Master Gotama, born of a brahmin youth and a khattiya maiden, would be like his mother and like his father, and be called both ‘khattiya’ and ‘brahmin’.”
“What do you think, Assalāyana? Suppose there were two young men, brothers, of the same mother; one initiated and proficient in the Vedas, the other uninitiated and not proficient.
“That young man, Master Gotama, who is initiated and proficient in the Vedas, him the brahmins would feed first at a funeral feast, or a pot-boiling, or a sacrifice, or for a guest.
“What do you think, Assalāyana? Suppose there were two young men, brothers, of the same mother; one initiated and proficient in the Vedas, but immoral and of evil character; the other uninitiated and not proficient, but virtuous and of lovely character.
“That young man, Master Gotama, who is uninitiated and not proficient, but virtuous and of lovely character, him the brahmins would feed first at a funeral feast, or a pot-boiling, or a sacrifice, or for a guest.
Then the Blessed One, seeing the young man Assalāyana silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for a reply, said to the young man Assalāyana:
‘For seven brahmin seers, it seems, dwelling in leaf-huts in a forest hermitage, such an evil wrong view has arisen—The brahmin is the highest caste… (and so on)... heirs of Brahmā.’
Then, Assalāyana, the seer Asita Devala, having trimmed his hair and beard, put on madder-colored cloths, put on Pāṭali sandals, and taking a golden staff, appeared on the barren ground of the seven brahmin seers.
But the more, Assalāyana, the seven brahmin seers cursed the seer Asita Devala, the more handsome, more comely, and more inspiring Asita Devala became.
‘I have heard this, sirs: For seven brahmin seers, it seems, dwelling in leaf-huts in a forest hermitage, such an evil wrong view has arisen—The brahmin is the highest caste, any other caste is inferior;
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
the brahmin is the fair caste, any other caste is dark;
‘Do your honors know—that the mother of the procreating mother, back to the seventh generation of maternal grandmothers, consorted only with a brahmin, not with a non-brahmin?’
‘No hidaṁ, bho’.
‘No, sir.’
‘Jānanti pana bhonto—yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
‘Do your honors know—that the procreating father consorted only with a brahmin woman, not with a non-brahmin woman?’
‘Do your honors know—that the father of the procreating father, back to the seventh generation of paternal grandfathers, consorted only with a brahmin woman, not with a non-brahmin woman?’
‘We do not know, sir—assuredly, that gandhabba is a khattiya, or a brahmin, or a vessa, or a sudda.’
‘Evaṁ sante, bho, jānātha—ke tumhe hothā’ti?
‘This being so, sirs, do you know—who you are?’
‘Evaṁ sante, bho, na mayaṁ jānāma—ke mayaṁ homā’ti.
‘This being so, sir, we do not know—who we are.’
Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti;
Those seven brahmin seers indeed, Assalāyana, being cross-questioned, closely questioned, and refuted by the seer Asita Devala regarding their own claim about birth, could not make good;
how then will you now, being cross-questioned, closely questioned, and refuted by me regarding your own claim about birth, make good, you whose teacher is like an unfilled spoon-ladle?”
“Excellent, Master Gotama… (and so on)... Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.”
Assalāyanasuttaṁ niṭṭhitaṁ tatiyaṁ.
The Discourse to Assalāyana, the third.
end of section [93 - Assalāyanasutta]❧
94 – Ghoṭamukhasutta
mn94
mn94
Majjhima Nikāya 94
Middle Length Discourses 94
Ghoṭamukhasutta
The Discourse to Ghoṭamukha
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane.
Thus have I heard. On one occasion the venerable Udena was dwelling at Bārāṇasī in Khemiya’s Mango Grove.
Here, brahmin, a certain person is an other-tormentor, devoted to the practice of tormenting others.
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
Here, brahmin, a certain person is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others.
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.
Here, brahmin, a certain person is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others.
He, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā.
Imesaṁ, brāhmaṇa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?
Of these four persons, brahmin, which person finds favor with your mind?”
that person too, Master Udena, who is an other-tormentor, devoted to the practice of tormenting others—this person also does not find favor with my mind;
yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;
that person too, Master Udena, who is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others—this person also does not find favor with my mind;
yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
but that person, Master Udena, who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others, who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā.
Ayameva me puggalo cittaṁ ārādhetī”ti.
This very person finds favor with my mind.”
“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṁ nārādhentī”ti?
“But why, brahmin, do these three persons not find favor with your mind?”
“That person, Master Udena, who is a self-tormentor, devoted to the practice of self-torment—he torments and tortures himself, who desires happiness and is averse to suffering;
iminā me ayaṁ puggalo cittaṁ nārādheti.
for this reason, this person does not find favor with my mind.
That person too, Master Udena, who is an other-tormentor, devoted to the practice of tormenting others—he torments and tortures another, who desires happiness and is averse to suffering;
iminā me ayaṁ puggalo cittaṁ nārādheti.
for this reason, this person also does not find favor with my mind.
Yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;
That person too, Master Udena, who is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others—he torments and tortures both himself and another, who desire happiness and are averse to suffering;
iminā me ayaṁ puggalo cittaṁ nārādheti.
for this reason, this person also does not find favor with my mind.
Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti;
But that person, Master Udena, who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others, who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā—he torments and tortures neither himself nor another, who desire happiness and are averse to suffering;
iminā me ayaṁ puggalo cittaṁ ārādhetī”ti.
for this reason, this person finds favor with my mind.”
“Dvemā, brāhmaṇa, parisā.
“There are, brahmin, these two kinds of assemblies.
Here, brahmin, a certain assembly is passionately attached to jewels and earrings, seeks after sons and wife, seeks after male and female slaves, seeks after fields and property, seeks after gold and silver.
Here, brahmin, a certain assembly, not passionately attached to jewels and earrings, having abandoned sons and wife, having abandoned male and female slaves, having abandoned fields and property, having abandoned gold and silver, has gone forth from the home life into homelessness.
Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
Now this person, brahmin, who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others.
Who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā.
Among which of these assemblies, brahmin, do you mostly observe this person—that assembly which is passionately attached to jewels and earrings, seeks after sons and wife, seeks after male and female slaves, seeks after fields and property, seeks after gold and silver, or that assembly which, not passionately attached to jewels and earrings, having abandoned sons and wife, having abandoned male and female slaves, having abandoned fields and property, having abandoned gold and silver, has gone forth from the home life into homelessness?”
“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati;
“That person, Master Udena, who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others, who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā;
this person I mostly observe in that assembly which, not passionately attached to jewels and earrings, having abandoned sons and wife, having abandoned male and female slaves, having abandoned fields and property, having abandoned gold and silver, has gone forth from the home life into homelessness.”
‘We understand it thus—Good recluse, there is no righteous wanderer, so it seems to me.
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti.
And that is either from not seeing such venerable ones, or from whatever is the Dhamma herein.’”
“Addhā mesā, bho udena, sānuggahā vācā bhāsitā.
“Indeed, Master Udena, this statement of mine was spoken with approbation.
‘Atthi dhammiko paribbajo’—evaṁ me ettha hoti.
‘There is a righteous wanderer’—so it now seems to me.
Evañca pana maṁ bhavaṁ udeno dhāretu.
And may Master Udena remember me thus.
Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti.
And those four persons who were spoken of by Master Udena in brief, without detailed explanation, may Master Udena, out of compassion, explain these four persons to me in detail.”
“Yes, sir,” the brahmin Ghoṭamukha replied to the venerable Udena.
Āyasmā udeno etadavoca:
The venerable Udena said this:
“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto?
“And which, brahmin, is the person who is a self-tormentor, devoted to the practice of self-torment?
Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati.
Here, brahmin, a certain person is naked, of loose habits, licking his hands, not one to whom it is said ‘Come, venerable sir!’, not one to whom it is said ‘Stop, venerable sir!’, he accepts nothing brought, nothing set aside, no invitation.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati.
He accepts nothing from the mouth of a pot, nothing from the mouth of a pan, nothing across a threshold, nothing across a stick, nothing across a pestle, not from two eating together, not from a pregnant woman, not from a nursing woman, not from a woman in intercourse with a man, not from collected alms, not where a dog is present, not where flies are swarming, he accepts no fish, no meat, drinks no liquor, no fermented drink, no gruel.
he eats food once a day, once every two days… (and so on)... once every seven days—thus he dwells devoted to the practice of eating food at intervals up to half a month.
He is an eater of potherbs, or an eater of millet, or an eater of wild rice, or an eater of daddula grass, or an eater of haṭa plants, or an eater of rice-bran, or an eater of rice-scum, or an eater of sesamum flour, or an eater of grass, or an eater of cow-dung; he maintains himself on forest roots and fruits, eating fallen fruit.
He wears hempen clothes, or mixed-hempen clothes, or corpse-shrouds, or refuse-rags, or tree-bark garments, or antelope hide, or strips of antelope hide, or kusa-grass garments, or bark-fiber garments, or wood-shaving garments, or human-hair blankets, or horse-tail blankets, or owl-feather garments;
he is a plucker-out of hair and beard, devoted to the practice of plucking out hair and beard; he is one who stands upright, rejecting seats; he is one who squats, devoted to the practice of squatting; he is one who lies on a bed of thorns, he makes his bed on a couch of thorns;
he dwells devoted to the practice of going down to the water up to three times in the evening—thus he dwells devoted to various practices of mortifying and tormenting the body.
Here, brahmin, a certain person is a sheep-butcher, a pig-butcher, a fowler, a deer-stalker, a hunter, a fisherman, a thief, an executioner of thieves, a cattle-butcher, a jailer—or any others who are of cruel occupations.
This, brahmin, is called the person who is an other-tormentor, devoted to the practice of tormenting others.
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto?
And which, brahmin, is the person who is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others?
Having had a new assembly hall built to the east of the city, having shaved off his hair and beard, wearing a rough antelope hide, anointing his body with ghee and oil, scratching his back with a deer’s horn, he enters the new assembly hall with his chief queen and a brahmin priest.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.
There he lies on the bare ground, smeared with green cow-dung.
Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti.
Whatever milk is in one teat of a cow with a calf of the same color, by that the king subsists; whatever milk is in the second teat, by that the chief queen subsists; whatever milk is in the third teat, by that the brahmin priest subsists; whatever milk is in the fourth teat, with that he offers to the fire; the remainder the calf subsists on.
‘Let so many bulls be slain for the sacrifice, let so many bullocks be slain for the sacrifice, let so many heifers be slain for the sacrifice, let so many goats be slain for thesacrifice, let so many rams be slain for the sacrifice, let so many horses be slain for the sacrifice, let so many trees be felled for the sacrificial posts, let so many darbha grasses be cut for the sacrificial strew.’
Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.
And those who are his slaves, messengers, and workers, they too, urged by the rod, urged by fear, with tearful faces, weeping, perform the preparations.
Ayaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
This, brahmin, is called the person who is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others.
Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto;
And which, brahmin, is the person who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others;
who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā?
Here, brahmin, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified.
Then, at a later time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness.
Having thus gone forth, being committed to the bhikkhus’ training and way of life, having abandoned the destruction of life, he abstains from the destruction of life; with rod laid down, with sword laid down, scrupulous, merciful, he dwells compassionate for the welfare of all living beings.
Having abandoned the taking of what is not given, he abstains from the taking of what is not given, taking only what is given, expecting only what is given.
Athenena sucibhūtena attanā viharati.
By not stealing, he dwells with a self become pure.
Thus he is a reconciler of those who are broken and a supporter of those who are united, delighting in concord, rejoicing in concord, fond of concord, a speaker of words that create concord.
Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, courteous, agreeable to many people, desired by many people, such speech he speaks.
Having abandoned idle chatter, he abstains from idle chatter; a speaker at the right time, a speaker of what is factual, a speaker on the goal, a speaker on the Dhamma, a speaker on the Vinaya; he speaks words worth treasuring, at the right time, with reason, circumscribed, connected with the goal.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
He abstains from damaging seed-life and plant-life.
Since, if he were to dwell with the eye-faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices for its restraint, he guards the eye-faculty, he undertakes restraint of the eye-faculty.
Having heard a sound with the ear… (and so on)... having smelt an odor with the nose… having tasted a taste with the tongue… having touched a tangible with the body… having cognized a mental object with the mind, he does not grasp at a sign, nor at an accompanying feature.
Since, if he were to dwell with the mind-faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices for its restraint, he guards the mind-faculty, he undertakes restraint of the mind-faculty.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
Endowed with this noble restraint of the faculties, he experiences within himself an unalloyed happiness.
He is one who acts with clear comprehension in going forward and returning; one who acts with clear comprehension in looking ahead and looking aside; one who acts with clear comprehension in bending and stretching; one who acts with clear comprehension in wearing the outer robe, bowl, and robes; one who acts with clear comprehension in eating, drinking, chewing, and tasting; one who acts with clear comprehension in defecating and urinating; one who acts with clear comprehension in walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
Endowed with this noble aggregate of virtue, and with this noble contentment, and with this noble restraint of the faculties, and with this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
After his meal, having returned from his alms round, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness in front of him.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness.
Having abandoned ill will and hatred, he dwells with a mind without ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
Having abandoned sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by thought-conception and discursive thought, with rapture and pleasure born of seclusion.
With the stilling of thought-conception and discursive thought, with the gaining of internal confidence and unification of mind, he enters upon and abides in the second jhāna, which is without thought-conception and discursive thought, with rapture and pleasure born of concentration.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti:
With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and he experiences pleasure with the body; he enters upon and abides in the third jhāna, of which the noble ones declare:
‘Equanimous and mindful, one has a pleasant abiding.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which is beyond pleasure and pain, and is purified by equanimity and mindfulness.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives.
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion:
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life-span;
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life-span;
so tato cuto idhūpapanno’ti.
passing away from there, I have been reborn here.’
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings.
With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma:
‘These good beings, endowed with bodily misconduct… (and so on)... revilers of the noble ones, holding wrong view, undertaking kamma due to wrong view, at the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, a downfall, in hell.
Or these good beings, endowed with bodily good conduct… (and so on)... not revilers of the noble ones, holding right view, undertaking kamma due to right view, at the breakup of the body, after death, have been reborn in a good destination, a heavenly world.’
Thus with the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints.
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the path leading to the cessation of suffering.’
He understands as it really is: ‘These are taints’; he understands as it really is: ‘This is the origin of taints’; he understands as it really is: ‘This is the cessation of taints’; he understands as it really is: ‘This is the path leading to the cessation of taints.’
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there is the knowledge: ‘It is liberated.’
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.
This, brahmin, is called the person who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others.
He, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā.”
Just as, Master Udena, one might set upright what has been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight can see forms;
“If, Master Udena, we were to hear that that Master Gotama was at a distance of ten yojanas, we would go ten yojanas to see that Master Gotama, the Arahant, the Perfectly Enlightened One.
If, Master Udena, we were to hear that that Master Gotama was at a distance of twenty yojanas… thirty yojanas… forty yojanas… fifty yojanas, we would go even fifty yojanas to see that Master Gotama, the Arahant, the Perfectly Enlightened One.
Even if, Master Udena, we were to hear that that Master Gotama was at a distance of a hundred yojanas, we would go even a hundred yojanas to see that Master Gotama, the Arahant, the Perfectly Enlightened One.
Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
But since, Master Udena, that Master Gotama has attained Parinibbāna, we go for refuge to that Master Gotama who has attained Parinibbāna, and to the Dhamma and to the Saṅgha of bhikkhus.
“By this too I am even more pleased and delighted with Master Udena, that Master Udena directs me to a gift to the Saṅgha.
Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti.
I, Master Udena, with this perpetual allowance and with another perpetual allowance, will have an assembly hall built for the Saṅgha in Pāṭaliputta.”
Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi.
Then the brahmin Ghoṭamukha, with that perpetual allowance and with another perpetual allowance, had an assembly hall built for the Saṅgha in Pāṭaliputta.
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Opāsāda, a brahmin village of the Kosalans.
Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane.
There the Blessed One dwelt at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove.
Now on that occasion the brahmin Caṅkī was residing in Opāsāda, a populous place, with grass, firewood, and water, with grain, a royal domain, a royal gift, a grant from the king, given by King Pasenadi of Kosala.
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, has arrived at Opāsāda and is dwelling at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove.
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified.
The brahmin Caṅkī saw the brahmin householders of Opāsāda, having left Opāsāda in groups and companies, going northwards towards the Devavana, the Sāla tree grove.
“Why now, good attendant, are the brahmin householders of Opāsāda, having left Opāsāda in groups and companies, going northwards towards the Devavana, the Sāla tree grove?”
“There is, sir Caṅkī, the recluse Gotama, the Sakyan son who went forth from the Sakyan clan, wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, who has arrived at Opāsāda and is dwelling at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove.
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’
it is rather the recluse Gotama who is fit to approach Master Caṅkī for a visit.
Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
For Master Caṅkī is well-born on both sides, from mother and from father, of pure descent back for seven generations of ancestors, unblemished and irreproachable in regard to birth.
Yampi bhavaṁ caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;
Since Master Caṅkī is well-born on both sides, from mother and from father, of pure descent back for seven generations of ancestors, unblemished and irreproachable in regard to birth, for this reason Master Caṅkī is not fit to approach the recluse Gotama for a visit;
Master Caṅkī is a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man… (and so on)...
Master Caṅkī is handsome, good-looking, inspiring, endowed with supreme beauty of complexion, of Brahmā-like complexion, of Brahmā-like form, by no means insignificant to behold… (and so on)...
Master Caṅkī is respected, revered, honored, worshipped, and venerated by King Pasenadi of Kosala… (and so on)... Master Caṅkī is respected, revered, honored, worshipped, and venerated by the brahmin Pokkharasāti… (and so on)...
Master Caṅkī resides in Opāsāda, a populous place, with grass, firewood, and water, with grain, a royal domain, a royal gift, a grant from the king, given by King Pasenadi of Kosala.
Since Master Caṅkī resides in Opāsāda, a populous place, with grass, firewood, and water, with grain, a royal domain, a royal gift, a grant from the king, given by King Pasenadi of Kosala, for this reason Master Caṅkī is not fit to approach the recluse Gotama for a visit;
“Then, sirs, listen to me also, as to why it is fitting for us to approach that recluse Gotama for a visit;
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
and not fitting for that Master Gotama to approach us for a visit.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
The recluse Gotama, sirs, is well-born on both sides, from mother and from father, of pure descent back for seven generations of ancestors, unblemished and irreproachable in regard to birth.
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ;
Since, sirs, the recluse Gotama is well-born on both sides, from mother and from father, of pure descent back for seven generations of ancestors, unblemished and irreproachable in regard to birth, for this reason Master Gotama is not fit to approach us for a visit;
The recluse Gotama, sirs, while still young, a youth, with black hair, endowed with blessed youth, in the prime of life, went forth from the home life into homelessness… (and so on)...
The recluse Gotama, sirs, though his parents wished otherwise and wept with tearful faces, shaved off his hair and beard, put on the saffron robes, and went forth from the home life into homelessness… (and so on)...
The recluse Gotama, sirs, is handsome, good-looking, inspiring, endowed with supreme beauty of complexion, of Brahmā-like complexion, of Brahmā-like form, by no means insignificant to behold… (and so on)...
The recluse Gotama, sirs, is a proclaimer of kamma, a proclaimer of action, a foremost advocate of non-harming for the brahminical people… (and so on)...
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One’… (and so on)...
Since the recluse Gotama has arrived at Opāsāda and is dwelling at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove, the recluse Gotama is our guest.
Now on that occasion a young man named Kāpaṭika, young, with shaven head, sixteen years of age by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man, was sitting in that assembly.
So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti.
He kept interrupting the talk of the very old brahmins while they were conversing with the Blessed One.
Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti:
Then the Blessed One dismissed the young man Kāpaṭika:
“Let not the venerable Bhāradvāja interrupt the talk of the very old brahmins while they are conversing.
Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti.
Let the venerable Bhāradvāja wait for the end of the conversation.”
Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca:
When this was said, the brahmin Caṅkī said to the Blessed One:
“mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi.
“Let not Master Gotama dismiss the young man Kāpaṭika.
kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.
The young man Kāpaṭika is a clansman, and the young man Kāpaṭika is very learned, and the young man Kāpaṭika is wise, and the young man Kāpaṭika is of good delivery, and the young man Kāpaṭika is able to debate with Master Gotama on this statement.”
“Regarding this, Master Gotama, the brahmins’ ancient hymn-collection, handed down by tradition, by lineage, by the authority of the scriptures, in which the brahmins come to a definite conclusion:
‘idameva saccaṁ, moghamaññan’ti.
‘Only this is true; all else is false.’
Idha bhavaṁ gotamo kimāhā”ti?
What does Master Gotama say to this?”
“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:
“But, Bhāradvāja, is there any single brahmin among the brahmins who says thus:
“But, Bhāradvāja, even those ancient seers of the brahmins, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, compiled, the brahmins of today still sing, still chant, repeating what was spoken, reciting what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—did even they say thus:
‘mayametaṁ jānāma, mayametaṁ passāma.
‘We know this, we see this.
Idameva saccaṁ, moghamaññan’”ti?
Only this is true; all else is false’?”
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha:
“So it seems, Bhāradvāja, that there is no single brahmin among the brahmins who says thus:
‘ahametaṁ jānāmi, ahametaṁ passāmi.
‘I know this, I see this. Only this is true; all else is false’;
Idameva saccaṁ, moghamaññan’ti;
there is no single teacher of the brahmins, or teacher of teachers, back to the seventh generation of teachers, who says thus:
natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:
‘I know this, I see this. Only this is true; all else is false’;
‘ahametaṁ jānāmi, ahametaṁ passāmi.
and even those ancient seers of the brahmins, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, compiled, the brahmins of today still sing, still chant, repeating what was spoken, reciting what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—even they did not say thus:
Idameva saccaṁ, moghamaññan’ti;
‘We know this, we see this. Only this is true; all else is false.’
Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;
Suppose, Bhāradvāja, there were a line of blind men, each holding on to the one in front: the first one does not see, the middle one does not see, and the last one does not see;
evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati.
even so, Bhāradvāja, the statement of the brahmins, I think, turns out to be like a line of blind men—the first one does not see, the middle one does not see, and the last one does not see.
Faith, inclination, tradition, reasoned consideration, reflective acceptance of a view—these, Bhāradvāja, are five things which have a twofold result in this very life.
Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;
Moreover, Bhāradvāja, something may be well-believed, and yet it may be empty, hollow, false;
no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā.
or if it is not well-believed, it may be factual, true, not otherwise.
Api ca, bhāradvāja, surucitaṁyeva hoti …pe… svānussutaṁyeva hoti …pe… suparivitakkitaṁyeva hoti …pe… sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā;
Moreover, Bhāradvāja, something may be well-inclined-towards… (and so on)... something may be well-handed-down-by-tradition… (and so on)... something may be well-reasoned-out… (and so on)... something may be well-reflected-upon, and yet it may be empty, hollow, false;
no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā.
or if it is not well-reflected-upon, it may be factual, true, not otherwise.
If, Bhāradvāja, a person has an inclination… (and so on)... If, Bhāradvāja, a person has a tradition… (and so on)... If, Bhāradvāja, a person has a reasoned consideration… (and so on)... If, Bhāradvāja, a person has a reflective acceptance of a view;
‘evaṁ me diṭṭhinijjhānakkhantī’ti—iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati:
saying, ‘Such is my reflective acceptance of a view’—thus he guards truth, but he does not yet come to a definite conclusion:
Then a householder or a householder’s son approaches him and investigates him in regard to three kinds of states—states based on greed, states based on aversion, states based on delusion:
‘Are there in this venerable one such states based on greed that, with his mind overcome by such states based on greed, he might say, not knowing—“I know,” or say, not seeing—“I see,” or might exhort another to his own long-term harm and suffering?’
‘There are no such states based on greed in this venerable one that, with his mind overcome by such states based on greed, he might say, not knowing—“I know,” or say, not seeing—“I see,” or might exhort another to his own long-term harm and suffering.
And the Dhamma that this venerable one teaches, that Dhamma is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of mere reasoning, subtle, to be experienced by the wise;
na so dhammo sudesiyo luddhenā’ti.
that Dhamma cannot be well taught by one who is greedy.’
When, in the course of his scrutiny, he finds him purified of qualities based on greed, he scrutinises him further in regard to qualities based on hate.
‘Are there in this venerable one any such qualities based on hate that, with his mind obsessed by them, he might, while not knowing, say, “I know,” or, while not seeing, say, “I see,” or might he exhort others to act in such a way that it would lead to their harm and suffering for a long time?’
‘There are in this venerable one no such qualities based on hate that, with his mind obsessed by them, he might, while not knowing, say, “I know,” or, while not seeing, say, “I see,” or might he exhort others to act in such a way that it would lead to their harm and suffering for a long time.
And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise;
na so dhammo sudesiyo duṭṭhenā’ti.
that Dhamma cannot be easily taught by one who is hateful.’
When, in the course of his scrutiny, he finds him purified of qualities based on hate, he scrutinises him further in regard to qualities based on delusion.
‘Are there in this venerable one any such qualities based on delusion that, with his mind obsessed by them, he might, while not knowing, say, “I know,” or, while not seeing, say, “I see,” or might he exhort others to act in such a way that it would lead to their harm and suffering for a long time?’
‘There are in this venerable one no such qualities based on delusion that, with his mind obsessed by them, he might, while not knowing, say, “I know,” or, while not seeing, say, “I see,” or might he exhort others to act in such a way that it would lead to their harm and suffering for a long time.
And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise;
na so dhammo sudesiyo mūḷhenā’ti.
that Dhamma cannot be easily taught by one who is deluded.’
he places faith in him. Born of faith, he visits him; visiting him, he pays respect to him; paying respect to him, he gives ear; giving ear, he hears the Dhamma; having heard the Dhamma, he memorises it; he examines the meaning of the dhammas he has memorised; when he examines their meaning, the dhammas are approved of by him through reflective acceptance; when there is approval of the dhammas through reflective acceptance, zeal springs up; when zeal has sprung up, he applies his will; having applied his will, he scrutinises; having scrutinised, he strives; resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom.
“In this way, Master Gotama, there is the awakening to truth; in this way one awakens to truth; in this way we too consider there to be the awakening to truth.
“In this way, Master Gotama, there is the attainment of truth; in this way one attains truth; in this way we too consider there to be the attainment of truth.
We asked the revered Gotama about the dhamma that is most helpful for the attainment of truth, and the revered Gotama has explained the dhamma that is most helpful for the attainment of truth;
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.
and that is pleasing to us and we approve of it, and thereby we are satisfied.
Yaṁyadeva ca mayaṁ bhavantaṁ gotamaṁ apucchimha taṁtadeva bhavaṁ gotamo byākāsi;
Whatever we have asked the revered Gotama, that the revered Gotama has explained;
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā.
and that is pleasing to us and we approve of it, and thereby we are satisfied.
Mayañhi, bho gotama, pubbe evaṁ jānāma:
Formerly, Master Gotama, we used to think:
‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti?
‘Who are these shaveling recluses, menials, dark fellows, the offspring of the Lord’s feet? Who are these to be knowers of Dhamma?’
“Master Gotama, brahmins designate four services: they designate the service of a brahmin, they designate the service of a khattiya, they designate the service of a vessa, and they designate the service of a sudda.
For, brahmin, someone of high birth may be a destroyer of life, a taker of what is not given, one who engages in sexual misconduct, a liar, a slanderer, one who speaks harsh words, a tattler, covetous, with a mind of ill will, and holding wrong view.
Tasmā ‘na uccākulīnatā seyyaṁso’ti vadāmi.
Therefore I say that high birth does not make one superior.
But, brahmin, someone of high birth may be one who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is uncovetous, with a mind devoid of ill will, and holding right view.
Tasmā ‘na uccākulīnatā pāpiyaṁso’ti vadāmi.
Therefore I say that high birth does not make one inferior.
For if, brahmin, when one serves another, one’s faith increases, one’s virtue increases, one’s learning increases, one’s generosity increases, one’s wisdom increases because of that service, I say that such a one should be served.
Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṁ vaḍḍhati, na sutaṁ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṁ taṁ ‘paricaritabban’ti vadāmī”ti.
But if, brahmin, when one serves another, one’s faith does not increase, one’s virtue does not increase, one’s learning does not increase, one’s generosity does not increase, one’s wisdom does not increase because of that service, I say that such a one should not be served.”
“Master Gotama, brahmins designate four kinds of wealth: they designate the wealth of a brahmin, they designate the wealth of a khattiya, they designate the wealth of a vessa, and they designate the wealth of a sudda.
and if a vessa scorns farming and cattle-rearing, his proper wealth, he is one who does what should not be done, like a guardian taking what is not given.
and if a sudda scorns the sickle and carrying-pole, his proper wealth, he is one who does what should not be done, like a guardian taking what is not given.
If, brahmin, one has gone forth from a khattiya family from the home life into homelessness and, by relying on the Dhamma and Vinaya proclaimed by the Tathāgata, abstains from destroying life, from taking what is not given, from unchastity, from false speech, from slanderous speech, from harsh speech, from idle chatter, is uncovetous, with a mind devoid of ill will, and holds right view, he is an accomplisher of this wholesome Dhamma and Way.
If, brahmin, one has gone forth from a sudda family…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way.
Taṁ kiṁ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo no vesso no suddo”ti?
What do you think, brahmin? Is it only a brahmin who is able to develop a mind of loving-kindness in this region, free from hatred and ill will, and not a khattiya, not a vessa, not a sudda?”
a brahmin, Master Gotama… a vessa, Master Gotama… a sudda, Master Gotama… all four classes, Master Gotama, are able to develop a mind of loving-kindness in this region, free from hatred and ill will.”
If from a brahmin family… if from a vessa family… if, brahmin, one has gone forth from a sudda family from the home life into homelessness and, by relying on the Dhamma and Vinaya proclaimed by the Tathāgata, abstains from destroying life…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way.
Taṁ kiṁ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo no vesso no suddo”ti?
What do you think, brahmin? Is it only a brahmin who is able to take bath-powder, go to a river, and wash off dust and dirt, and not a khattiya, not a vessa, not a sudda?”
a brahmin, Master Gotama… a vessa, Master Gotama… a sudda, Master Gotama… all four classes, Master Gotama, are able to take bath-powder, go to a river, and wash off dust and dirt.”
If from a brahmin family… if from a vessa family… if, brahmin, one has gone forth from a sudda family from the home life into homelessness and, by relying on the Dhamma and Vinaya proclaimed by the Tathāgata, abstains from destroying life…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way.
‘Let those sirs come who were born in khattiya families, brahmin families, or royal families. Taking an upper fire-stick of sākka-wood, sāla-wood, salala-wood, sandalwood, or padumaka-wood, let them kindle a fire, produce heat.
And let those sirs also come who were born in caṇḍāla families, nesāda families, vena families, rathakāra families, or pukkusa families. Taking an upper fire-stick from a dog’s drinking trough, a pig’s trough, a dyer’s trough, or of castor-oil wood, let them kindle a fire, produce heat.’
“Taṁ kiṁ maññasi, brāhmaṇa, yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ;
“What do you think, brahmin? The fire kindled, the heat produced, by those born in khattiya families, brahmin families, or royal families, with an upper fire-stick of sākka-wood, sāla-wood, salala-wood, sandalwood, or padumaka-wood – would that fire alone have flame, colour, and radiance, and be able to do the work of a fire?
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti?
And the fire kindled, the heat produced, by those born in caṇḍāla families, nesāda families, vena families, rathakāra families, or pukkusa families, with an upper fire-stick from a dog’s drinking trough, a pig’s trough, a dyer’s trough, or of castor-oil wood – would that fire not have flame, colour, or radiance, nor be able to do the work of a fire?”
“No hidaṁ, bho gotama.
“No, Master Gotama.
Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ;
The fire kindled, Master Gotama, the heat produced, by those born in khattiya families, brahmin families, or royal families, with an upper fire-stick of sākka-wood, sāla-wood, salala-wood, sandalwood, or padumaka-wood – that fire would have flame, colour, and radiance, and be able to do the work of a fire.
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ.
And the fire kindled, the heat produced, by those born in caṇḍāla families, nesāda families, vena families, rathakāra families, or pukkusa families, with an upper fire-stick from a dog’s drinking trough, a pig’s trough, a dyer’s trough, or of castor-oil wood – that fire too would have flame, colour, and radiance, and be able to do the work of a fire.
Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti.
For any fire, Master Gotama, has flame, colour, and radiance, and with any fire one can do the work of a fire.”
If from a brahmin family… if from a vessa family… if, brahmin, one has gone forth from a sudda family from the home life into homelessness and, by relying on the Dhamma and Vinaya proclaimed by the Tathāgata, abstains from destroying life, from taking what is not given, from unchastity, from false speech, from slanderous speech, from harsh speech, from idle chatter, is uncovetous, with a mind devoid of ill will, and holds right view, he is an accomplisher of this wholesome Dhamma and Way.”
“Excellent, Master Gotama! Excellent, Master Gotama! …pe… Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life.”
Esukārīsuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
The Discourse to Esukārī is finished, the sixth.
end of section [96 - Esukārīsutta]❧
97 – Dhanañjānisutta
mn97
mn97
Majjhima Nikāya 97
Middle Length Discourses 97
Dhanañjānisutta
To Dhanañjāni
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
Friend, relying on the king, the brahmin Dhanañjāni despoils brahmins and householders, and relying on brahmins and householders, he despoils the king.
“How could we be diligent, Master Sāriputta, we who have to support parents, support wife and children, support slaves, workers, and servants, do our duty to friends and companions, do our duty to kinsmen and relatives, do our duty to guests, do our duty to ancestors, do our duty to devas, do our duty to the king, and also this body has to be nourished and fattened?”
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his parents, and because of his unrighteous and mismanaged conduct the hell-wardens were to drag him off to hell.
Would he be able to get [them to release him by saying]: ‘I misconducted myself in conduct and was unrighteous on account of my parents, let not the hell-wardens [drag me off] to hell’? Or would his parents be able to get [him released by saying]: ‘He misconducted himself in conduct and was unrighteous on our account, let not the hell-wardens [drag him off] to hell’?”
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his wife and children… because of his unrighteous and mismanaged conduct the hell-wardens were to drag him off to hell.
Would he be able to get [them to release him by saying]: ‘I misconducted myself in conduct and was unrighteous on account of my wife and children…’? Or would his wife and children be able to get [him released by saying]: ‘He misconducted himself in conduct and was unrighteous on our account…’?”
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his slaves, workers, and servants…?”
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his friends and companions…?”
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his kinsmen and relatives…?”
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous for the sake of nourishing and fattening his body, and because of his unrighteous and mismanaged conduct the hell-wardens were to drag him off to hell.
Would he be able to get [them to release him by saying]: ‘I misconducted myself in conduct and was unrighteous for the sake of nourishing and fattening my body…’? Or would others be able to get [him released by saying]: ‘He misconducted himself in conduct and was unrighteous for the sake of nourishing and fattening his body…’?”
Indeed, while he is wailing, the hell-wardens would cast him into hell.”
“Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa;
“What do you think, Dhanañjāni? One who on account of his parents misconducts himself in conduct and is unrighteous, and one who on account of his parents conducts himself in Dhamma and is righteous;
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.”
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
“There are, Dhanañjāni, other righteous tasks for which one can support one’s parents, and by which one will not do evil kamma, and will also undertake a meritorious path.
Taṁ kiṁ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa;
“What do you think, Dhanañjāni? One who on account of his wife and children… better?”
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.”
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
“There are, Dhanañjāni, other righteous tasks for which one can support one’s slaves, workers, and servants… and will also undertake a meritorious path.
Taṁ kiṁ maññasi, dhanañjāni, yo vā mittāmaccānaṁ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṁ hetu dhammacārī samacārī assa;
“What do you think, Dhanañjāni? One who on account of his friends and companions… better?”
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.”
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ.
“There are, Dhanañjāni, other righteous tasks for which one can do one’s duty to the king… and will also undertake a meritorious path.
Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa;
“What do you think, Dhanañjāni? One who for the sake of nourishing and fattening his body misconducts himself in conduct and is unrighteous, and one who for the sake of nourishing and fattening his body conducts himself in Dhamma and is righteous;
“One who, Master Sāriputta, for the sake of nourishing and fattening his body misconducts himself in conduct and is unrighteous, that one is not better;
yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo.
but one who, Master Sāriputta, for the sake of nourishing and fattening his body conducts himself in Dhamma and is righteous, that one is better.
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.”
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṁ brūhetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjitun”ti.
“There are, Dhanañjāni, other righteous tasks for which one can nourish and fatten one’s body, and by which one will not do evil kamma, and will also undertake a meritorious path.”
Here, Dhanañjāni, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
Then the Venerable Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahmā world when there was still more to be done, rose from his seat and departed.
“Bhikkhus, Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahmā world when there was still more to be done, has risen from his seat and departed.”
“But why, Sāriputta, did you establish the brahmin Dhanañjāni in the inferior Brahmā world when there was still more to be done, and then rise from your seat and depart?”
Now on that occasion many very well-known, very wealthy brahmins were staying in Icchānaṅgala, namely, the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other very well-known, very wealthy brahmins.
Then, while the young brahmins Vāseṭṭha and Bhāradvāja were walking and wandering for exercise, this discussion arose between them:
“kathaṁ, bho, brāhmaṇo hotī”ti?
“How, sir, is one a brahmin?”
Bhāradvājo māṇavo evamāha:
The young brahmin Bhāradvāja said this:
“yato kho, bho, ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena—ettāvatā kho, bho, brāhmaṇo hotī”ti.
“When, sir, one is well born on both sides, of pure maternal and paternal descent, seven generations back, unassailable and unblemished in regard to birth—in this way, sir, one is a brahmin.”
Neither was the young brahmin Bhāradvāja able to convince the young brahmin Vāseṭṭha, nor was the young brahmin Vāseṭṭha able to convince the young brahmin Bhāradvāja.
‘That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, peerless leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’
It is as if, Master Gotama, one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight could see forms;
Now on that occasion the young brahmin Subha, Todeyya’s son, was dwelling in Sāvatthī in the residence of a certain householder on some business or other.
‘A householder is an accomplisher of the right way, the wholesome Dhamma; one who has gone forth is not an accomplisher of the right way, the wholesome Dhamma.’
Idha bhavaṁ gotamo kimāhā”ti?
What does the revered Gotama say about this?”
“Vibhajjavādo kho ahamettha, māṇava;
“I make a distinction here, young man;
nāhamettha ekaṁsavādo.
I do not make a categorical statement.
Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi.
I do not praise wrong practice whether for a householder or for one who has gone forth, young man.
For whether a householder or one who has gone forth is practising wrongly, because of his wrong practice he is not an accomplisher of the right way, the wholesome Dhamma.
For whether a householder or one who has gone forth is practising rightly, because of his right practice he is an accomplisher of the right way, the wholesome Dhamma.”
Farming itself, young man, is a work of great responsibility, much business, great undertakings, and great enterprises which, succeeding, is of great fruit.
Trade itself, young man, is a work of little responsibility, little business, few undertakings, and few enterprises which, succeeding, is of great fruit.
Just as, young man, farming is a work of great responsibility, much business, great undertakings, and great enterprises which, failing, is of little fruit;
so too, young man, the household life is a work of great responsibility, much business, great undertakings, and great enterprises which, failing, is of little fruit.
Just as, young man, farming itself is a work of great responsibility, much business, great undertakings, and great enterprises which, succeeding, is of great fruit;
so too, young man, the household life is a work of great responsibility, much business, great undertakings, and great enterprises which, succeeding, is of great fruit.
Just as, young man, trade is a work of little responsibility, little business, few undertakings, and few enterprises which, failing, is of little fruit;
so too, young man, the going forth is a work of little responsibility, little business, few undertakings, and few enterprises which, failing, is of little fruit.
Just as, young man, trade itself is a work of little responsibility, little business, few undertakings, and few enterprises which, succeeding, is of great fruit;
so too, young man, the going forth is a work of little responsibility, little business, few undertakings, and few enterprises which, succeeding, is of great fruit.”
“But, young man, those ancient brahmin sages, the creators of the hymns, the composers of the hymns, whose ancient hymns, formerly chanted, uttered, and compiled, the brahmins of today still chant, still speak, speaking what was spoken, reciting what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—did even they say thus:
and those ancient brahmin sages, the creators of the hymns, the composers of the hymns, whose ancient hymns, formerly chanted, uttered, and compiled, the brahmins of today still chant, still speak, speaking what was spoken, reciting what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu.
‘We, having realised for ourselves with direct knowledge these five things, declare their result.’
Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati;
Suppose, young man, there is a line of blind men, each linked to the next: the first one does not see, the middle one does not see, and the last one does not see;
evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.
so too, young man, it seems to me that the statement of the brahmins turns out to be like a line of blind men: the first one does not see, the middle one does not see, and the last one does not see.”
When this was said, Subha the young brahmin, Todeyya’s son, angered and displeased at being compared to a line of blind men by the Blessed One, trying to disparage the Blessed One, to revile the Blessed One, to criticize the Blessed One, thinking:
For how indeed could a human being know or see or realize a superior human state, a distinction in knowledge and vision worthy of the noble ones? That is impossible.’”
“But, young man, does the brahmin Pokkharasāti of Opamañña, of Subhagavana, understand by encompassing with his own mind the minds of all ascetics and brahmins?”
“Indeed, Master Gotama, the brahmin Pokkharasāti of Opamañña, of Subhagavana, does not even understand by encompassing with his own mind the mind of his own slave girl Puṇṇikā, how then could he understand by encompassing with his own mind the minds of all ascetics and brahmins?”
“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
“Suppose, young man, a man born blind were not to see dark and light forms, not to see blue forms, not to see yellow forms, not to see red forms, not to see crimson forms, not to see the even and uneven, not to see the stars, not to see the moon and sun.
That he should know or see or realize a superior human state, a distinction in knowledge and vision worthy of the noble ones—that is impossible.
Taṁ kiṁ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ—caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti?
What do you think, young man? Those great brahmin landholders of Kosala, namely, the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, and your father Todeyya—which of these is better, if they were to speak by conjecture or if not by conjecture?”
“What do you think, young man? This being so, was the statement made by the brahmin Pokkharasāti of Opamañña, of Subhagavana, spoken by conjecture or not by conjecture?”
“Asammuccā, bho gotama”.
“Not by conjecture, Master Gotama.”
“Mantā vācā bhāsitā amantā vā”ti?
“Was the statement made after deliberation or without deliberation?”
“Amantā, bho gotama”.
“Without deliberation, Master Gotama.”
“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti?
“Was the statement made after reflection or without reflection?”
“Appaṭisaṅkhāya, bho gotama”.
“Without reflection, Master Gotama.”
“Atthasaṁhitā vācā bhāsitā anatthasaṁhitā”ti?
“Was the statement made connected with the goal or not connected with the goal?”
The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt—these, young man, are the five hindrances.
sounds cognizable by the ear …pe… odours cognizable by the nose … flavours cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust—these, young man, are the five cords of sensual pleasure.
By these five cords of sensual pleasure, young man, the brahmin Pokkharasāti of Opamañña, of Subhagavana, is tied, infatuated, attached, not seeing the danger, not understanding the escape, and enjoys them.
What do you think, young man? If one were to kindle a fire depending on grass and wood fuel, or if one were to kindle a fire without grass and wood fuel, which of these fires would have flame, colour, and radiance?”
Just as, young man, a fire burns in dependence on grass and wood fuel, so I say, young man, is this delight which is dependent on the five cords of sensual pleasure.
Just as, young man, a fire burns without grass and wood fuel, so I say, young man, is this delight which is apart from sensual pleasures, apart from unwholesome states.
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi?
And what, young man, is the delight that is apart from sensual pleasures, apart from unwholesome states?
Those five things, young man, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—which of these things do the brahmins designate as more fruitful for the performance of merit, for the accomplishment of the wholesome?”
“Of those five things, Master Gotama, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome, brahmins designate generosity as the thing more fruitful for the performance of merit, for the accomplishment of the wholesome.”
‘Oh, may I alone get the best seat, the best water, the best almsfood at the refectory, and may no other brahmin get the best seat, the best water, the best almsfood.’
But it is possible, young man, that another brahmin might get the best seat, the best water, the best almsfood, and that brahmin would not get the best seat, the best water, the best almsfood.
‘Another brahmin gets the best seat, the best water, the best almsfood, I do not get the best seat, the best water, the best almsfood’—thus he would be angry and displeased.
“Those five things, young man, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—where do you mostly see these five things: among householders or among those who have gone forth?”
“Those five things, Master Gotama, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—these five things I mostly see among those who have gone forth, little among householders.
For a householder, Master Gotama, has great responsibility, much business, great undertakings, and great enterprises, and is not constantly and regularly truthful;
but one who has gone forth, Master Gotama, has little responsibility, little business, few undertakings, and few enterprises, and is constantly and regularly truthful.
For a householder, Master Gotama, has great responsibility, much business, great undertakings, and great enterprises, and is not constantly and regularly an ascetic … a celibate … much given to study … much given to generosity;
but one who has gone forth, Master Gotama, has little responsibility, little business, few undertakings, and few enterprises, and is constantly and regularly an ascetic … a celibate … much given to study … much given to generosity.
Those five things, Master Gotama, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—these five things I mostly see among those who have gone forth, little among householders.”
“Those five things, young man, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—these I call requisites of the mind, that is, for the development of a mind without hatred and ill will.
Idha, māṇava, bhikkhu saccavādī hoti.
Here, young man, a bhikkhu is truthful.
So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.
‘I am truthful,’ thus he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma.
Those five things, young man, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—these I call requisites of the mind, that is, for the development of a mind without hatred and ill will.”
“It is possible, young man, that there might be hesitation or vacillation in that man born and raised in Naḷakāra when asked the way to Naḷakāra, but there is no hesitation or vacillation in the Tathāgata when asked about the Brahmā world or the path leading to the Brahmā world.
Here, young man, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
When, young man, the liberation of mind by loving-kindness is developed in this way, no measure-making kamma remains there, none is found there.
Just as, young man, a powerful conch-blower could make himself heard without difficulty in the four quarters;
evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
even so, young man …pe… when, young man, the liberation of mind by loving-kindness is developed in this way, no measure-making kamma remains there, none is found there.
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo.
This, young man, is a path to companionship with Brahmā.
so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
When, young man, the liberation of mind by equanimity is developed in this way, no measure-making kamma remains there, none is found there.
Just as, young man, a powerful conch-blower could make himself heard without difficulty in the four quarters;
evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
even so, young man …pe… when, young man, the liberation of mind by equanimity is developed in this way, no measure-making kamma remains there, none is found there.
It is as if, Master Gotama, one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness:
Then Subha the young brahmin, Todeyya’s son, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right.
When this was said, the brahmin Jāṇussoṇi descended from his all-white chariot drawn by mares, arranged his upper robe on one shoulder, and extending his hands in añjali towards the Blessed One, uttered this exclamation:
“A gain indeed for King Pasenadi of Kosala, a great gain indeed for King Pasenadi of Kosala, in whose realm the Tathāgata dwells, an arahant, a perfectly enlightened one!”
Now on that occasion a young brahmin named Saṅgārava was dwelling at Cañcalikappa. He was a master of the three Vedas, with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and the marks of a great man.
“This Dhanañjānī lady is surely ruined, this Dhanañjānī lady is surely undone, that when there are brahmins who are masters of the three Vedas, she should utter praise of that shaveling, that recluse.”
“Na hi pana tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jānāsi.
“Indeed, dear gentle sir, you do not know that Blessed One’s virtue and wisdom.
If you, dear gentle sir, knew that Blessed One’s virtue and wisdom, you would not think, dear gentle sir, that that Blessed One should be reviled and abused.”
“There are, Master Gotama, some ascetics and brahmins who, having reached the consummation and perfection of direct knowledge in this very life, claim the fundamental holy life.
Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesaṁ bhavaṁ gotamo katamo”ti?
Among these, Master Gotama, which ascetics and brahmins who, having reached the consummation and perfection of direct knowledge in this very life, claim the fundamental holy life, is the revered Gotama?”
“Of those who claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life, I, Bhāradvāja, declare a distinction.
Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā.
There are, Bhāradvāja, some ascetics and brahmins who are traditionalists.
Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti;
They, by tradition, claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life;
seyyathāpi brāhmaṇā tevijjā.
such as the brahmins who are masters of the three Vedas.
There are, Bhāradvāja, some ascetics and brahmins who merely by faith claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life;
There are, Bhāradvāja, some ascetics and brahmins who, by directly knowing for themselves the Dhamma in things unheard before, claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life.
Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.
Among these, Bhāradvāja, those ascetics and brahmins who, by directly knowing for themselves the Dhamma in things unheard before, claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life—I am one of those.
Tadamināpetaṁ, bhāradvāja, pariyāyena veditabbaṁ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.
This may be known, Bhāradvāja, by this method, how those ascetics and brahmins who, by directly knowing for themselves the Dhamma in things unheard before, claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life—I am one of those.
Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
Here, Bhāradvāja, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me:
So, Bhāradvāja, at a later time, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the saffron robes, and went forth from the home life into homelessness.
Such is this Dhamma that a wise man can soon enter upon and dwell in it, realizing for himself with direct knowledge his own teacher’s doctrine.’
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
So I, Bhāradvāja, very soon, quickly, learned that Dhamma.
So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
And I, Bhāradvāja, as far as mere lip-reciting and rote-learning went, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed, along with others, ‘I know, I see.’
Suppose I were to strive for the realisation of that Dhamma which Āḷāra Kālāma declares he has entered upon and dwells in, having realised it for himself with direct knowledge.’
Thus, the Dhamma that I declare I have entered upon and dwell in, having realised it for myself with direct knowledge, that Dhamma you have entered upon and dwell in, having realised it for yourself with direct knowledge;
the Dhamma that you have entered upon and dwell in, having realised it for yourself with direct knowledge, that Dhamma I declare I have entered upon and dwell in, having realised it for myself with direct knowledge.
Come now, friend, let us both together lead this community.’
Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, Bhāradvāja, Āḷāra Kālāma, my teacher, being my teacher, placed me, his pupil, on the same level as himself and honoured me with the highest honour.
Tassa mayhaṁ, bhāradvāja, etadahosi:
It occurred to me, Bhāradvāja:
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.
‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the base of nothingness.’
Such is this Dhamma that a wise man can soon enter upon and dwell in it, realizing for himself with direct knowledge his own teacher’s doctrine.’
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
So I, Bhāradvāja, very soon, quickly, learned that Dhamma.
So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
And I, Bhāradvāja, as far as mere lip-reciting and rote-learning went, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed, along with others, ‘I know, I see.’
Suppose I were to strive for the realisation of that Dhamma which Rāma declared he had entered upon and dwelt in, having realised it for himself with direct knowledge.’
Thus, the Dhamma that Rāma declared he had entered upon and dwelt in, having realised it for himself with direct knowledge, that Dhamma you have entered upon and dwell in, having realised it for yourself with direct knowledge;
the Dhamma that you have entered upon and dwell in, having realised it for yourself with direct knowledge, that Dhamma Rāma declared he had entered upon and dwelt in, having realised it for himself with direct knowledge.
Thus, as Rāma was, so are you; as you are, so was Rāma.
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.
Come now, friend, you lead this community.’
Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, Bhāradvāja, Uddaka Rāmaputta, being my fellow in the holy life, placed me in the position of a teacher and honoured me with the highest honour.
Tassa mayhaṁ, bhāradvāja, etadahosi:
It occurred to me, Bhāradvāja:
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.
‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the base of neither-perception-nor-non-perception.’
So I, Bhāradvāja, in search of what is wholesome, seeking the supreme state of sublime peace, wandering by stages in Magadha, arrived at Uruvelā, at Senānigama.
There I saw a delightful stretch of land, a pleasant grove of trees, a flowing river, clear and smooth, with delightful banks, and nearby a village for alms.
Tassa mayhaṁ, bhāradvāja, etadahosi:
It occurred to me, Bhāradvāja:
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.
‘Delightful indeed is this stretch of land, pleasant is this grove of trees, this flowing river, clear and smooth, with delightful banks, and nearby a village for alms.
Suppose, Bhāradvāja, there were a wet, sappy piece of wood lying in water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
And a man were to come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
‘I will produce fire, I will create heat.’
Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, Bhāradvāja? Could that man, by rubbing that wet, sappy piece of wood lying in water with an upper fire-stick, produce fire, create heat?”
Because, Master Gotama, that piece of wood is wet and sappy, and it is lying in water;
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
that man would reap only weariness and vexation.”
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
“So too, Bhāradvāja, whatever ascetics or brahmins dwell unwithdrawn from sensual pleasures in body and mind, and their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures is not well abandoned internally, not well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, bitter feelings due to their striving, they are incapable of knowledge, vision, and supreme enlightenment.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, bitter feelings due to their striving, they are incapable of knowledge, vision, and supreme enlightenment.
Suppose, Bhāradvāja, there were a wet, sappy piece of wood lying on dry land, far from water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
And a man were to come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
‘I will produce fire, I will create heat.’
Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?
What do you think, Bhāradvāja? Could that man, by rubbing that wet, sappy piece of wood lying on dry land, far from water, with an upper fire-stick, produce fire, create heat?”
Because, Master Gotama, that piece of wood is wet and sappy, even though it is lying on dry land, far from water;
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
that man would reap only weariness and vexation.”
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
“So too, Bhāradvāja, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, but their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures is not well abandoned internally, not well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, bitter feelings due to their striving, they are incapable of knowledge, vision, and supreme enlightenment.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, bitter feelings due to their striving, they are incapable of knowledge, vision, and supreme enlightenment.
Suppose, Bhāradvāja, there were a dry, sapless piece of wood lying on dry land, far from water.
Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
And a man were to come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
‘I will produce fire, I will create heat.’
Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, Bhāradvāja? Could that man, by rubbing that dry, sapless piece of wood lying on dry land, far from water, with an upper fire-stick, produce fire, create heat?”
Because, Master Gotama, that piece of wood is dry and sapless, and it is lying on dry land, far from water.”
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
“So too, Bhāradvāja, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures is well abandoned internally, well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, bitter feelings due to their striving, they are capable of knowledge, vision, and supreme enlightenment.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, bitter feelings due to their striving, they are capable of knowledge, vision, and supreme enlightenment.
As I, Bhāradvāja, with teeth clenched, tongue pressed against the palate, subdued, restrained, and beat down my mind with my mind, sweat poured from my armpits.
even so, Bhāradvāja, as I, with teeth clenched, tongue pressed against the palate, subdued, restrained, and beat down my mind with my mind, sweat poured from my armpits.
Just as there is a great sound from a blacksmith’s bellows when blown;
evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
even so, Bhāradvāja, as I stopped the in-breaths and out-breaths through my mouth and nose, there was a great sound of winds escaping from my ear-holes.
Just as, Bhāradvāja, two strong men, having seized a weaker man by both arms, might roast and burn him over a pit of hot coals;
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
even so, Bhāradvāja, as I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
But, Bhāradvāja, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was agitated and uncalmed, because I was exhausted by that painful striving.
Apissu maṁ, bhāradvāja, devatā disvā evamāhaṁsu:
Then, Bhāradvāja, some devas, seeing me, said:
‘kālaṅkato samaṇo gotamo’ti.
‘The recluse Gotama is dead.’
Ekaccā devatā evamāhaṁsu:
Some devas said:
‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.
‘The recluse Gotama is not dead, but he is dying.’
Ekaccā devatā evamāhaṁsu:
Some devas said:
‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti;
‘The recluse Gotama is not dead, nor is he dying;
arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.
the recluse Gotama is an arahant; such is the dwelling of an arahant.’
If, good sir, you undertake to abstain from food altogether, we will infuse divine nutriment into you through the pores of your skin.
Tāya tvaṁ yāpessasī’ti.
With that you will sustain yourself.’
Tassa mayhaṁ, bhāradvāja, etadahosi:
It occurred to me, Bhāradvāja:
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ.
‘If I were to claim to be completely fasting, and these devas were to infuse divine nutriment into me through the pores of my skin, and I were to sustain myself with that,
Taṁ mamassa musā’ti.
that would be a lie on my part.’
So kho ahaṁ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.
So I, Bhāradvāja, dismissed those devas, saying, ‘Enough.’
As I, Bhāradvāja, took food in tiny amounts, a handful at a time, whether bean soup, or lentil soup, or vetch soup, or pea soup, my body became extremely emaciated.
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā;
My limbs became like the joints of āsītika-grass or kāla-grass, because of that very little food.
evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.
My backside became like a camel’s hoof, because of that very little food;
Seyyathāpi nāma oṭṭhapadaṁ;
my backbone stood out like a string of beads, because of that very little food.
evamevassu me ānisadaṁ hoti tāyevappāhāratāya;
My ribs jutted out like the rafters of an old, dilapidated shed, because of that very little food.
seyyathāpi nāma vaṭṭanāvaḷī;
The pupils of my eyes, sunk deep in their sockets, looked like the reflection of stars in the water of a deep well, because of that very little food.
evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.
My scalp shrivelled and withered like a bitter gourd cut unripe shrivels and withers in the wind and sun, because of that very little food.
If I, Bhāradvāja, thought, ‘I will touch the skin of my belly,’ I would instead grasp my backbone; if I thought, ‘I will touch my backbone,’ I would instead grasp the skin of my belly;
evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.
so much, Bhāradvāja, had the skin of my belly come to cling to my backbone, because of that very little food.
‘Whatever ascetics or brahmins in the past have experienced painful, sharp, harsh, bitter feelings due to their striving, this is the utmost, there is nothing beyond this;
whatever ascetics or brahmins in the future will experience painful, sharp, harsh, bitter feelings due to their striving, this will be the utmost, there will be nothing beyond this;
whatever ascetics or brahmins at present experience painful, sharp, harsh, bitter feelings due to their striving, this is the utmost, there is nothing beyond this.
Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ.
But by this painful, arduous practice I do not attain any superhuman state, any distinction in knowledge and vision worthy of the noble ones.
‘I recall that when my father the Sakyan was engaged in work, I was sitting in the cool shade of a rose-apple tree, and then, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and dwelt in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
So I, Bhāradvāja, having taken coarse food and regained strength, quite secluded from sensual pleasures …pe… entered upon and dwelt in the first jhāna.
With the stilling of thought and examination, by gaining internal confidence and unification of mind, I entered upon and dwelt in the second jhāna … the third jhāna … the fourth jhāna.
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of recollecting past lives.
I recollected my manifold past lives, that is, one birth, two births …pe… Thus with their aspects and particulars I recollected my manifold past lives.
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma …pe…
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints.
I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the way leading to the cessation of suffering.’
I directly knew as it actually is: ‘These are taints’; I directly knew as it actually is: ‘This is the origin of taints’; I directly knew as it actually is: ‘This is the cessation of taints’; I directly knew as it actually is: ‘This is the way leading to the cessation of taints.’
Knowing thus and seeing thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of existence, my mind was liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was liberated, there came the knowledge: ‘It is liberated.’
It is as if, Master Gotama, one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness:
‘Is it true, friends Nigaṇṭhas, that you speak thus and are of such a view: “Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma.
‘But, friends Nigaṇṭhas, do you know: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”?’
‘But, friends Nigaṇṭhas, do you know the abandoning of unwholesome states in the present life and the undertaking of wholesome states?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;
‘So, friends Nigaṇṭhas, it seems you do not know: “We were in the past, we did not not exist”; you do not know: “We did evil kamma in the past, we did not not do it”; you do not know: “We did such and such evil kamma”; you do not know: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”; you do not know the abandoning of unwholesome states in the present life and the undertaking of wholesome states.
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:
This being so, it is not proper for the venerable Nigaṇṭhas to declare:
‘If, friends Nigaṇṭhas, you knew: “We were in the past, we did not not exist”; if you knew: “We did evil kamma in the past, we did not not do it”; if you knew: “We did such and such evil kamma”; if you knew: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”; if you knew the abandoning of unwholesome states in the present life and the undertaking of wholesome states;
But at a later time, when the wound has healed and is covered with skin, he would be healthy, happy, independent, master of himself, able to go where he likes.
‘So too, friends Nigaṇṭhas, if you knew: “We were in the past, we did not not exist”; if you knew: “We did evil kamma in the past, we did not not do it”; if you knew: “We did such and such evil kamma”; if you knew: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”; if you knew the abandoning of unwholesome states in the present life and the undertaking of wholesome states;
with the destruction of feeling, all suffering will have been exhausted.”’
Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha—ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;
‘But since, friends Nigaṇṭhas, you do not know: “We were in the past, we did not not exist”; nor do you know: “We did evil kamma in the past, we did not not do it”; nor do you know: “We did such and such evil kamma”; nor do you know: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”; nor do you know the abandoning of unwholesome states in the present life and the undertaking of wholesome states;
tasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:
therefore it is not proper for the venerable Nigaṇṭhas to declare:
“Nigaṇṭhas, you have done evil kamma in the past; exhaust that by this severe, harsh practice. And that you are now restrained in body, restrained in speech, restrained in mind—that is the non-doing of evil kamma for the future.
Faith, approval, oral tradition, reasoned reflection, and acceptance of a view after pondering it—these, friends Nigaṇṭhas, are five things that have a twofold result in the present life.
Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti.
In this, what is the venerable Nigaṇṭhas’ faith in their teacher of the past, what is their approval, what is their oral tradition, what is their reasoned reflection, what is their acceptance of a view after pondering it?’
Evaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.
Speaking thus, bhikkhus, I did not see any legitimate refutation of their doctrine by the Nigaṇṭhas.
Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:
Then, bhikkhus, I said further to those Nigaṇṭhas:
When you have a keen undertaking, a keen exertion, at that time do you feel keen, sharp, harsh feelings due to the undertaking;
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?
but when you do not have a keen undertaking, do not have a keen exertion, at that time do you not feel keen, sharp, harsh feelings due to the undertaking?’
‘Friend Gotama, when we have a keen undertaking, a keen exertion, at that time we feel keen, sharp, harsh feelings due to the undertaking;
yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.
but when we do not have a keen undertaking, do not have a keen exertion, at that time we do not feel keen, sharp, harsh feelings due to the undertaking.’
‘So, friends Nigaṇṭhas, it seems that when you have a keen undertaking, a keen exertion, at that time you feel keen, sharp, harsh feelings due to the undertaking;
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha.
but when you do not have a keen undertaking, do not have a keen exertion, at that time you do not feel keen, sharp, harsh feelings due to the undertaking.
Evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:
This being so, it is not proper for the venerable Nigaṇṭhas to declare:
and you yourselves, experiencing these keen, sharp, harsh feelings due to the undertaking, through ignorance, lack of knowledge, and delusion, will fall into [the view]:
‘What do you think, friends Nigaṇṭhas, is it possible that kamma to be experienced in the present life could, by an undertaking or by exertion, become kamma to be experienced in a future life?’
‘But is it possible that kamma to be experienced in a future life could, by an undertaking or by exertion, become kamma to be experienced in the present life?’
‘What do you think, friends Nigaṇṭhas, is it possible that kamma to be experienced as pleasant could, by an undertaking or by exertion, become kamma to be experienced as painful?’
‘What do you think, friends Nigaṇṭhas, is it possible that kamma whose result is ripened could, by an undertaking or by exertion, become kamma whose result is unripened?’
‘What do you think, friends Nigaṇṭhas, is it possible that kamma to be experienced much could, by an undertaking or by exertion, become kamma to be experienced little?’
‘What do you think, friends Nigaṇṭhas, is it possible that kamma to be experienced could, by an undertaking or by exertion, become kamma not to be experienced?’
‘So, friends Nigaṇṭhas, it is not possible that kamma to be experienced in the present life could, by an undertaking or by exertion, become kamma to be experienced in a future life; nor is it possible that kamma to be experienced in a future life could, by an undertaking or by exertion, become kamma to be experienced in the present life; nor is it possible that kamma to be experienced as pleasant could, by an undertaking or by exertion, become kamma to be experienced as painful; nor is it possible that kamma to be experienced as painful could, by an undertaking or by exertion, become kamma to be experienced as pleasant; nor is it possible that kamma whose result is ripened could, by an undertaking or by exertion, become kamma whose result is unripened; nor is it possible that kamma whose result is unripened could, by an undertaking or by exertion, become kamma whose result is ripened; nor is it possible that kamma to be experienced much could, by an undertaking or by exertion, become kamma to be experienced little; nor is it possible that kamma to be experienced little could, by an undertaking or by exertion, become kamma to be experienced much; nor is it possible that kamma to be experienced could, by an undertaking or by exertion, become kamma not to be experienced; nor is it possible that kamma not to be experienced could, by an undertaking or by exertion, become kamma to be experienced.
And how, bhikkhus, is an undertaking fruitful, how is exertion fruitful?
Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.
Here, bhikkhus, a bhikkhu does not afflict himself with what is not yet afflicted by suffering, and he does not abandon legitimate happiness, and he is not infatuated with that happiness.
So evaṁ pajānāti:
He understands thus:
‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.
‘When I strive with effort regarding this cause of suffering, through striving with effort dispassion arises; when I develop equanimity regarding this cause of suffering by observing it, dispassion arises.’
So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati.
So, for whatever cause of suffering, when he strives with effort, through striving with effort dispassion arises, he strives with effort there.
When, for a cause of suffering, he strives with effort and dispassion arises through striving with effort—in this way that suffering of his is exhausted.
He might see that woman standing with another man, conversing, joking, and laughing.
Taṁ kiṁ maññatha, bhikkhave, api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?
What do you think, bhikkhus? When that man sees that woman standing with another man, conversing, joking, and laughing, would sorrow, lamentation, pain, displeasure, and despair arise in him?”
Therefore, when he sees that woman standing with another man, conversing, joking, and laughing, sorrow, lamentation, pain, displeasure, and despair would arise in him.”
At a later time, he might see that woman standing with another man, conversing, joking, and laughing.
Taṁ kiṁ maññatha, bhikkhave, api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?
What do you think, bhikkhus? When that man sees that woman standing with another man, conversing, joking, and laughing, would sorrow, lamentation, pain, displeasure, and despair arise in him?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Amu hi, bhante, puriso amussā itthiyā virāgo.
“Because, venerable sir, that man is dispassionate towards that woman.
Therefore, when he sees that woman standing with another man, conversing, joking, and laughing, sorrow, lamentation, pain, displeasure, and despair would not arise in him.”
“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.
“So too, bhikkhus, a bhikkhu does not afflict himself with what is not yet afflicted by suffering, and he does not abandon legitimate happiness, and he is not infatuated with that happiness.
So evaṁ pajānāti:
He understands thus:
‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.
‘When I strive with effort regarding this cause of suffering, through striving with effort dispassion arises; when I develop equanimity regarding this cause of suffering by observing it, dispassion arises.’
So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati;
So, for whatever cause of suffering, when he strives with effort, through striving with effort dispassion arises, he strives with effort there;
When, for a cause of suffering, he strives with effort and dispassion arises through striving with effort—in this way that suffering of his is exhausted.
When, bhikkhus, the fletcher’s arrow shaft has been heated and warmed between two flames and made straight and workable, he does not later heat and warm that arrow shaft between two flames to make it straight and workable.
Taṁ kissa hetu?
For what reason?
Yassa hi so, bhikkhave, atthāya usukāro tejanaṁ dvīsu alātesu ātāpeyya paritāpeyya ujuṁ kareyya kammaniyaṁ svāssa attho abhinipphanno hoti.
Because, bhikkhus, the purpose for which the fletcher would heat and warm the arrow shaft between two flames to make it straight and workable has been achieved.
Furthermore, bhikkhus, a Tathāgata appears in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its devas and humans, having realized it himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he proclaims the holy life, altogether complete and pure.
At a later time, abandoning a small or large fortune, abandoning a small or large circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness.
Having thus gone forth, being possessed of the bhikkhus’ training and way of life, abandoning the killing of living beings, he abstains from the killing of living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings.
Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells with a self become pure, not by theft.
Abandoning false speech, he abstains from false speech; he speaks truth, is devoted to truth, reliable, worthy of confidence, not a deceiver of the world.
Abandoning divisive speech, he abstains from divisive speech;
ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.
what he has heard here he does not repeat elsewhere to cause dissension there, or what he has heard elsewhere he does not repeat here to cause dissension here—thus he is a reconciler of those who are divided and a promoter of those who are united, delighting in concord, rejoicing in concord, cherishing concord, a speaker of words that promote concord.
whatever speech is blameless, pleasant to the ear, agreeable, going to the heart, urbane, pleasing to many people, desired by many people—such speech he speaks.
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is connected with the goal, speaks on the Dhamma and the Vinaya; he speaks words worth treasuring, at the right time, accompanied by reasons, discriminating, connected with the goal.
Since, if he were to leave the eye faculty uncontrolled, evil unwholesome states of covetousness and displeasure might invade him, he practices the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty.
Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a taste with the tongue… Having touched a tangible with the body… Having cognized a mental object with the mind, he does not grasp at its signs and features.
Since, if he were to leave the mind faculty uncontrolled, evil unwholesome states of covetousness and displeasure might invade him, he practices the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
Possessed of this noble restraint of the sense faculties, he experiences within himself an unalloyed happiness.
He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking aside; he acts with clear comprehension when bending and stretching; he acts with clear comprehension when wearing his Sanghāṭī robe, bowl, and robes; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
Possessed of this noble aggregate of virtue, and this noble contentment, and this noble restraint of the sense faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
After his meal, returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness.
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
Furthermore, bhikkhus, with the stilling of thought and examination, a bhikkhu enters upon and dwells in the second jhāna, which has internal Gembelal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful.
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti.
Furthermore, bhikkhus, with the fading away as well of rapture, a bhikkhu dwells in equanimity, and mindful and clearly comprehending, he experiences happiness with the body.
Yaṁ taṁ ariyā ācikkhanti:
He enters upon and dwells in the third jhāna, on account of which the noble ones declare:
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives.
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion:
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ;
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere;
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma:
‘These good beings, who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma conforming to wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell.
Or these good beings, who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook kamma conforming to right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’
Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints.
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering’;
he understands as it really is: ‘These are taints’; he understands as it really is: ‘This is the origin of taints’; he understands as it really is: ‘This is the cessation of taints’; he understands as it really is: ‘This is the way leading to the cessation of taints.’
Knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there comes the knowledge: ‘It is liberated.’
“Bhikkhus, there are some ascetics and brahmins who are speculators about the future, holding views about the future, and who assert various kinds of assertions regarding the future.
Thus they propound a self that is healthy after death, or they propound the annihilation, destruction, and non-being of an existing being, or some assert Nibbāna in the present life.
Therein, bhikkhus, as to those ascetics and brahmins who propound a percipient self healthy after death: some of these honorable ascetics and brahmins propound a self with form that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self without form that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with form and without form that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self neither with form nor without form that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with a unitary perception that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with a diversified perception that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with limited perception that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with immeasurable perception that is percipient and healthy after death; or else some, transcending this, assert the immeasurable, imperturbable kasina of consciousness.
Those honorable ascetics and brahmins who propound a percipient self healthy after death: whether they propound a self with form that is percipient and healthy after death, or a self without form that is percipient and healthy after death, or a self with form and without form that is percipient and healthy after death, or a self neither with form nor without form that is percipient and healthy after death, or a self with a unitary perception that is percipient and healthy after death, or a self with a diversified perception that is percipient and healthy after death, or a self with limited perception that is percipient and healthy after death, or a self with immeasurable perception that is percipient and healthy after death; or whatever is acclaimed as the purest, highest, supreme, and unexcelled among these perceptions—whether of perceptions of form, or perceptions of the formless, or perceptions of unity, or perceptions of diversity.
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.
Therein, bhikkhus, as to those ascetics and brahmins who propound a non-percipient self healthy after death: some of these honorable ascetics and brahmins propound a self with form that is non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self without form that is non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with form and without form that is non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self neither with form nor without form that is non-percipient and healthy after death.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.
Therein, bhikkhus, those ascetics and brahmins who propound a percipient self healthy after death are criticized by these.
This, bhikkhus, the Tathāgata understands. Those honorable ascetics and brahmins who propound a non-percipient self healthy after death: whether they propound a self with form that is non-percipient and healthy after death, or a self without form that is non-percipient and healthy after death, or a self with form and without form that is non-percipient and healthy after death, or a self neither with form nor without form that is non-percipient and healthy after death.
Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya:
‘Apart from form, apart from feeling, apart from perception, apart from formations, I will describe the coming or going or passing away or rebirth or growth or increase or abundance of consciousness’—that is not possible.
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.
Therein, bhikkhus, as to those ascetics and brahmins who propound a neither-percipient-nor-non-percipient self healthy after death: some of these honorable ascetics and brahmins propound a self with form that is neither-percipient-nor-non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self without form that is neither-percipient-nor-non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with form and without form that is neither-percipient-nor-non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self neither with form nor without form that is neither-percipient-nor-non-percipient and healthy after death.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.
Therein, bhikkhus, those ascetics and brahmins who propound a percipient self healthy after death are criticized by these, and also those honorable ascetics and brahmins who propound a non-percipient self healthy after death are criticized by these.
Perception is a disease, perception is a tumor, perception is a dart; non-perception is delusion; this is peaceful, this is sublime, namely:
‘nevasaññānāsaññan’ti.
‘Neither-perception-nor-non-perception.’
Tayidaṁ, bhikkhave, tathāgato abhijānāti.
This, bhikkhus, the Tathāgata understands.
Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.
Those honorable ascetics and brahmins who propound a neither-percipient-nor-non-percipient self healthy after death: whether they propound a self with form that is neither-percipient-nor-non-percipient and healthy after death, or a self without form that is neither-percipient-nor-non-percipient and healthy after death, or a self with form and without form that is neither-percipient-nor-non-percipient and healthy after death, or a self neither with form nor without form that is neither-percipient-nor-non-percipient and healthy after death.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.
If any ascetics or brahmins, bhikkhus, propound the attainment of this base merely through what is seen, heard, sensed, and cognized as conditioned, that, bhikkhus, is declared to be a disaster for the attainment of that base.
Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati;
This base, bhikkhus, is not declared to be attainable by attainment of formations;
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.
Therein, bhikkhus, as to those ascetics and brahmins who propound the annihilation, destruction, and non-being of an existing being: these criticize those ascetics and brahmins who propound a percipient self healthy after death, and also those honorable ascetics and brahmins who propound a non-percipient self healthy after death, and also those honorable ascetics and brahmins who propound a neither-percipient-nor-non-percipient self healthy after death.
so too, these honorable ascetics and brahmins, I think, seem like merchants:
‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.
‘Thus we shall be after death, thus we shall be after death.’
Tayidaṁ, bhikkhave, tathāgato abhijānāti.
This, bhikkhus, the Tathāgata understands.
Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.
Those honorable ascetics and brahmins who propound the annihilation, destruction, and non-being of an existing being, through fear of personal existence, through revulsion from personal existence, simply run and circle around personal existence.
so too, these honorable ascetics and brahmins, through fear of personal existence, through revulsion from personal existence, simply run and circle around personal existence.
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ.
Whatever ascetics or brahmins, bhikkhus, who are speculators about the future, holding views about the future, assert various kinds of assertions regarding the future, all of them assert these five bases or one among them.
Bhikkhus, there are some ascetics and brahmins who are speculators about the past, holding views about the past, and who assert various kinds of assertions regarding the past.
‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti.
‘Eternal is the self and the world; this alone is true, all else is false’—thus some assert; ‘Non-eternal is the self and the world; this alone is true, all else is false’—thus some assert; ‘Eternal and non-eternal is the self and the world; this alone is true, all else is false’—thus some assert; ‘Neither eternal nor non-eternal is the self and the world; this alone is true, all else is false’—thus some assert; ‘Finite is the self and the world; this alone is true, all else is false’—thus some assert; ‘Infinite is the self and the world; this alone is true, all else is false’—thus some assert; ‘Finite and infinite is the self and the world; this alone is true, all else is false’—thus some assert; ‘Neither finite nor infinite is the self and the world; this alone is true, all else is false’—thus some assert; ‘The self and the world have unitary perception; this alone is true, all else is false’—thus some assert; ‘The self and the world have diversified perception; this alone is true, all else is false’—thus some assert; ‘The self and the world have limited perception; this alone is true, all else is false’—thus some assert; ‘The self and the world have immeasurable perception; this alone is true, all else is false’—thus some assert; ‘The self and the world are exclusively happy; this alone is true, all else is false’—thus some assert; ‘The self and the world are exclusively painful; this alone is true, all else is false’—thus some assert; ‘The self and the world are happy and painful; this alone is true, all else is false’—thus some assert; ‘The self and the world are neither-painful-nor-pleasant; this alone is true, all else is false’—thus some assert.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Therein, bhikkhus, as to those ascetics and brahmins who hold such a doctrine and view:
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.
‘Eternal is the self and the world; this alone is true, all else is false,’ that they, apart from faith, apart from approval, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, will have personal knowledge, purified and bright—that is not possible.
But, bhikkhus, when there is no personal knowledge, purified and bright, that even the mere portion of knowledge they clarify there, that too is declared to be clinging for those venerable ascetics and brahmins.
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Therein, bhikkhus, as to those ascetics and brahmins who hold such a doctrine and view:
‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe… sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca … antavā attā ca loko ca … anantavā attā ca loko ca … antavā ca anantavā ca attā ca loko ca … nevantavā nānantavā attā ca loko ca … ekattasaññī attā ca loko ca … nānattasaññī attā ca loko ca … parittasaññī attā ca loko ca … appamāṇasaññī attā ca loko ca … ekantasukhī attā ca loko ca … ekantadukkhī attā ca loko ca … sukhadukkhī attā ca loko ca … adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.
‘Non-eternal is the self and the world; this alone is true, all else is false’ … (all sixteen views repeated as above) … ‘The self and the world are neither-painful-nor-pleasant; this alone is true, all else is false,’ that they, apart from faith, apart from approval, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, will have personal knowledge, purified and bright—that is not possible.
But, bhikkhus, when there is no personal knowledge, purified and bright, that even the mere portion of knowledge they clarify there, that too is declared to be clinging for those venerable ascetics and brahmins.
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Here, bhikkhus, some ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, enters and abides in the rapture of seclusion:
so too, bhikkhus, with the cessation of the rapture of seclusion, displeasure arises; with the cessation of displeasure, the rapture of seclusion arises.
This venerable ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, enters and abides in the rapture of seclusion:
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Here further, bhikkhus, some ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, enters and abides in non-sensual happiness:
With the cessation of non-sensual happiness, the rapture of seclusion arises; with the cessation of the rapture of seclusion, non-sensual happiness arises.
so too, bhikkhus, with the cessation of non-sensual happiness, the rapture of seclusion arises; with the cessation of the rapture of seclusion, non-sensual happiness arises.
This venerable ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, enters and abides in non-sensual happiness:
With the cessation of non-sensual happiness, the rapture of seclusion arises; with the cessation of the rapture of seclusion, non-sensual happiness arises.
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Here further, bhikkhus, some ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, by transcending non-sensual happiness, enters and abides in neither-painful-nor-pleasant feeling:
With the cessation of neither-painful-nor-pleasant feeling, non-sensual happiness arises; with the cessation of non-sensual happiness, neither-painful-nor-pleasant feeling arises.
so too, bhikkhus, with the cessation of neither-painful-nor-pleasant feeling, non-sensual happiness arises; with the cessation of non-sensual happiness, neither-painful-nor-pleasant feeling arises.
This venerable ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, by transcending non-sensual happiness, enters and abides in neither-painful-nor-pleasant feeling:
With the cessation of neither-painful-nor-pleasant feeling, non-sensual happiness arises; with the cessation of non-sensual happiness, neither-painful-nor-pleasant feeling arises.
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
Here further, bhikkhus, some ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, by transcending non-sensual happiness, by transcending neither-painful-nor-pleasant feeling,
This venerable ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, by transcending non-sensual happiness, by transcending neither-painful-nor-pleasant feeling,
Yet this venerable ascetic or brahmin, while clinging, clings to a view about the past, or while clinging, clings to a view about the future, or while clinging, clings to a fetter of sensuality, or while clinging, clings to the rapture of seclusion, or while clinging, clings to non-sensual happiness, or while clinging, clings to neither-painful-nor-pleasant feeling.
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it.
This, bhikkhus, is the unexcelled peaceful, excellent state realized by the Tathāgata, that is: the liberation of the mind without clinging through having understood as they really are the origin and passing away, the gratification, the danger, and the escape in the case of the six bases for contact.
Idamavoca bhagavā.
That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in the Blessed One’s words.
Pañcattayasuttaṁ niṭṭhitaṁ dutiyaṁ.
The Five and Three Sutta is finished. The Second.
end of section [102 - Pañcattayasutta]❧
103 – Kintisutta
mn103
MN 103
Majjhima Nikāya 103
Middle Length Discourses 103
Kintisutta
What Do You Think of Me?
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā pisinārāyaṁ viharati baliharaṇe vanasaṇḍe.
Thus have I heard. On one occasion the Blessed One was dwelling at Pisinārā in the Baliharana Wood.
‘The ascetic Gotama teaches the Dhamma for the sake of robes, or the ascetic Gotama teaches the Dhamma for the sake of almsfood, or the ascetic Gotama teaches the Dhamma for the sake of a resting place, or the ascetic Gotama teaches the Dhamma for the sake of this or that kind of becoming’?”
“Na kho no, bhante, bhagavati evaṁ hoti:
“No, venerable sir, we do not think of the Blessed One thus:
‘The ascetic Gotama teaches the Dhamma for the sake of robes, or the ascetic Gotama teaches the Dhamma for the sake of almsfood, or the ascetic Gotama teaches the Dhamma for the sake of a resting place, or the ascetic Gotama teaches the Dhamma for the sake of this or that kind of becoming.’”
Therefore, bhikkhus, those things that I have taught you after directly knowing them—that is, the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path—in these things you should all train in concord, with mutual appreciation, without disputing.
And while you are training, bhikkhus, in concord, with mutual appreciation, without disputing, there might be two bhikkhus who differ concerning the higher Dhamma.
Tatra ce tumhākaṁ evamassa:
If it should occur to you:
‘imesaṁ kho āyasmantānaṁ atthato ceva nānaṁ byañjanato ca nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
‘These venerable ones differ both in meaning and in phrasing,’ then the bhikkhu whom you consider more amenable should be approached and told:
‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ.
‘The venerable ones differ both in meaning and in phrasing.
Tadamināpetaṁ āyasmanto jānātha—yathā atthato ceva nānaṁ, byañjanato ca nānaṁ.
Let the venerable ones know this: that they differ both in meaning and in phrasing.
And while you are training, bhikkhus, in concord, with mutual appreciation, without disputing, an offense or transgression might occur on the part of some bhikkhu. In such a case, bhikkhus, you should not be hasty in accusing.
‘Thus there will be no vexation for me and no harm to the other person; the other person is not angry, not hostile, not of stubborn views, easy to make relinquish them; and I am able to raise this person from the unwholesome and establish him in the wholesome.’
‘There will be no vexation for me but harm to the other person; the other person is angry, hostile, not of stubborn views, easy to make relinquish them; and I am able to raise this person from the unwholesome and establish him in the wholesome.
The other person is not angry, not hostile, of stubborn views, difficult to make relinquish them; and I am able to raise this person from the unwholesome and establish him in the wholesome.
Appamattakaṁ kho panetaṁ yadidaṁ—mayhaṁ vihesā.
This is but a small matter, namely, the vexation for me.
The other person is angry, hostile, of stubborn views, difficult to make relinquish them; and I am able to raise this person from the unwholesome and establish him in the wholesome.
Appamattakaṁ kho panetaṁ yadidaṁ—mayhañca vihesā bhavissati parassa ca puggalassa upaghāto.
This is but a small matter, namely, that there will be vexation for me and harm to the other person.
But this is much more—that I am able to raise this person from the unwholesome and establish him in the wholesome.’
Sace, bhikkhave, evamassa, kallaṁ vacanāya.
If, bhikkhus, it is so, it is proper to speak.
Sace pana, bhikkhave, evamassa:
But if, bhikkhus, it is thus:
‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto.
‘There will be vexation for me and harm to the other person.
Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.
The other person is angry, hostile, of stubborn views, difficult to make relinquish them; and I am not able to raise this person from the unwholesome and establish him in the wholesome.’
And while you are training, bhikkhus, in concord, with mutual appreciation, without disputing, harsh words might arise among you, a perversion of views, mental animosity, displeasure, disaffection.
‘Friend, while we are training in concord, with mutual appreciation, without disputing, harsh words have arisen among us, a perversion of views, mental animosity, displeasure, disaffection. Knowing this, an ascetic would censure it.’
‘Friend, while we are training in concord, with mutual appreciation, without disputing, harsh words have arisen among us, a perversion of views, mental animosity, displeasure, disaffection. Knowing this, an ascetic would censure it.
‘Friend, while we are training in concord, with mutual appreciation, without disputing, harsh words have arisen among us, a perversion of views, mental animosity, displeasure, disaffection. Knowing this, an ascetic would censure it.’
‘Friend, while we are training in concord, with mutual appreciation, without disputing, harsh words have arisen among us, a perversion of views, mental animosity, displeasure, disaffection. Knowing this, an ascetic would censure it.
‘Here, friends, I approached the Blessed One. The Blessed One taught me the Dhamma. Having heard that Dhamma, I spoke to those bhikkhus.
Taṁ te bhikkhū dhammaṁ sutvā akusalā vuṭṭhahiṁsu, kusale patiṭṭhahiṁsū’ti.
Having heard that Dhamma, those bhikkhus rose from the unwholesome and became established in the wholesome.’
Evaṁ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṁ ukkaṁseti, na paraṁ vambheti, dhammassa cānudhammaṁ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti.
Speaking thus, bhikkhus, a bhikkhu neither exalts himself nor disparages others, he speaks in accordance with the Dhamma, and no reasonable consequence of his speech gives ground for censure.”
Idamavoca bhagavā.
That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in the Blessed One’s words.
Kintisuttaṁ niṭṭhitaṁ tatiyaṁ.
The Kinti Sutta is finished. The Third.
end of section [103 - Kintisutta]❧
104 – Sāmagāmasutta
mn104
MN 104
Majjhima Nikāya 104
Middle Length Discourses 104
Sāmagāmasutta
At Sāmagāma
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati sāmagāme.
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Sāmagāma.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
Now on that occasion the Nigaṇṭha Nāṭaputta had recently died at Pāvā.
At his death the Nigaṇṭhas had become divided, split into two factions, engaged in quarrels, brawls, and disputes, and were wounding each other with verbal darts, asserting:
It seemed as if sheer slaughter prevailed among the Nigaṇṭhas, Nāṭaputta’s followers. Even the white-robed lay followers of the Nigaṇṭha Nāṭaputta were disheartened, disaffected, and estranged from the Nigaṇṭhas, Nāṭaputta’s followers, as was natural in a Dhamma and Vinaya that was ill-proclaimed, ill-expounded, unleading, not conducive to peace, expounded by one not perfectly enlightened, with a broken stūpa, without refuge.
“What do you think, Ānanda? Those things that I have taught you after directly knowing them—that is, the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path—do you see, Ānanda, even two bhikkhus differing in these things?”
“Those things, venerable sir, that have been taught by the Blessed One after directly knowing them—that is, the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path—I do not see even two bhikkhus differing in these things.
Ye ca kho, bhante, puggalā bhagavantaṁ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṁ janeyyuṁ ajjhājīve vā adhipātimokkhe vā.
But, venerable sir, those persons who live depending on the Blessed One, they might, after the Blessed One has passed away, generate a dispute in the Sangha concerning livelihood or concerning the Pātimokkha.
such a dispute would be for the harm of many, for the unhappiness of many, for the loss, harm, and suffering of devas and humans.
Chayimāni, ānanda, vivādamūlāni.
There are, Ānanda, these six roots of disputes.
Katamāni cha?
What six?
Idhānanda, bhikkhu kodhano hoti upanāhī.
Here, Ānanda, a bhikkhu is angry and hostile.
Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
A bhikkhu who, Ānanda, is angry and hostile dwells disrespectful and irreverent towards the Teacher, disrespectful and irreverent towards the Dhamma, disrespectful and irreverent towards the Sangha, and does not fulfill the training.
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṁ janeti;
A bhikkhu who, Ānanda, dwells disrespectful and irreverent towards the Teacher, the Dhamma, and the Sangha, and does not fulfill the training, generates a dispute in the Sangha;
If you, Ānanda, should perceive such a root of dispute either internally or externally, there, Ānanda, you should strive for the abandoning of that same evil root of dispute.
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha.
If you, Ānanda, should not perceive such a root of dispute either internally or externally.
Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
There, Ānanda, you should practice for the non-occurrence in the future of that same evil root of dispute.
Furthermore, Ānanda, a bhikkhu is denigrating and contemptuous … envious and avaricious … deceitful and fraudulent … of evil wishes and wrong view … attached to his own views, holding them tight, and relinquishing them with difficulty.
Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
A bhikkhu who, Ānanda, is attached to his own views, holding them tight, and relinquishing them with difficulty, dwells disrespectful and irreverent towards the Teacher, disrespectful and irreverent towards the Dhamma, disrespectful and irreverent towards the Sangha, and does not fulfill the training.
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe … sikkhāya na paripūrakārī hoti so saṅghe vivādaṁ janeti;
A bhikkhu who, Ānanda, dwells disrespectful and irreverent towards the Teacher, the Dhamma… the Sangha… and does not fulfill the training, generates a dispute in the Sangha;
If you, Ānanda, should perceive such a root of dispute either internally or externally.
Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
There, Ānanda, you should strive for the abandoning of that same evil root of dispute.
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you, Ānanda, should not perceive such a root of dispute either internally or externally, there, Ānanda, you should practice for the non-occurrence in the future of that same evil root of dispute.
Legal issues arising from dispute, legal issues arising from accusation, legal issues arising from an offense, legal issues arising from procedure—these, Ānanda, are the four kinds of legal issues.
There are, Ānanda, these seven ways of settling legal issues, for the settlement and pacification of legal issues that have arisen—the verdict in the presence should be given, the verdict of innocence should be given, the verdict for past insanity should be given, it should be carried out on an admission, by a majority vote, by the condemnation of specific depravity, by covering over with grass.
Kathañcānanda, sammukhāvinayo hoti?
And how, Ānanda, is there a verdict in the presence?
That bhikkhu, Ānanda, should approach an elder bhikkhu, arrange his upper robe on one shoulder, pay homage at his feet, sit squatting, and with cupped hands say thus:
‘I will restrain myself.’ Thus, Ānanda, is there carrying out on an admission, and thus there is a settlement of some legal issues, that is—by carrying out on an admission.
Kathañcānanda, tassapāpiyasikā hoti?
And how, Ānanda, is there condemnation of specific depravity?
‘Indeed, friend, having committed this minor offense, you would not confess it unasked, so why, having committed such a grave offense, a Pārājika or one bordering on a Pārājika, would you confess it when asked?
‘I do remember, friends, having committed such and such a grave offense, a Pārājika or one bordering on a Pārājika.
Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ—nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.
It was in jest I said it, in a fit of temper I said it—that I do not remember having committed such and such a grave offense, a Pārājika or one bordering on a Pārājika.’
Thus, Ānanda, is there condemnation of specific depravity, and thus there is a settlement of some legal issues, that is—by condemnation of specific depravity.
Kathañcānanda, tiṇavatthārako hoti?
And how, Ānanda, is there covering over with grass?
Having met, an articulate bhikkhu from one party, having risen from his seat, arranged his upper robe on one shoulder, and extended his cupped hands, should inform the Sangha—
If it is timely for the Sangha, I would confess, for the sake of these venerable ones and for my own sake, in the midst of the Sangha, by the method of covering over with grass, whatever offense there is of these venerable ones and whatever offense of my own, excluding serious offenses, excluding those connected with laypeople.
Then an articulate bhikkhu from the other party, having risen from his seat, arranged his upper robe on one shoulder, and extended his cupped hands, should inform the Sangha:
If it is timely for the Sangha, I would confess, for the sake of these venerable ones and for my own sake, in the midst of the Sangha, by the method of covering over with grass, whatever offense there is of these venerable ones and whatever offense of my own, excluding serious offenses, excluding those connected with laypeople.’
These six things, Ānanda, are to be remembered, productive of affection, productive of respect, conducive to helpfulness, to non-dispute, to concord, to unity.
Furthermore, Ānanda, a bhikkhu—those gains that are righteous, righteously obtained, even down to the contents of his almsbowl—with such gains he is one who does not enjoy them without sharing, he enjoys them in common with his virtuous companions in the holy life.
Furthermore, Ānanda, a bhikkhu—those virtues that are unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, conducive to concentration—in such virtues he dwells in commonality of virtue with his companions in the holy life, both openly and privately.
Furthermore, Ānanda, a bhikkhu—that view which is noble, leading out, leading the one who practices it to the complete destruction of suffering—with such a view he dwells in commonality of view with his companions in the holy life, both openly and privately.
This too is a thing to be remembered, productive of affection, productive of respect, conducive to helpfulness, to non-dispute, to concord, to unity.
Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
These, Ānanda, are the six things to be remembered, productive of affection, productive of respect, conducive to helpfulness, to non-dispute, to concord, to unity.
Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṁ vacanapathaṁ aṇuṁ vā thūlaṁ vā yaṁ tumhe nādhivāseyyāthā”ti?
If you, Ānanda, were to undertake and practice these six things to be remembered, would you see, Ānanda, any course of speech, slight or gross, that you would not endure?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha.
“Therefore, Ānanda, undertake and practice these six things to be remembered.
Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.
That will be for your long-term welfare and happiness.”
‘It is said that a number of bhikkhus have declared final knowledge in the Blessed One’s presence: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being”—thus we understand.’
Ye te, bhante, bhikkhū bhagavato santike aññaṁ byākaṁsu:
Those bhikkhus, venerable sir, who declared final knowledge in the Blessed One’s presence:
‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’—thus we understand, is it that those bhikkhus, venerable sir, rightly declared final knowledge, or are there some bhikkhus here who declared final knowledge out of conceit?”
“Ye te, sunakkhatta, bhikkhū mama santike aññaṁ byākaṁsu:
“Sunakkhatta, of those bhikkhus who declared final knowledge in my presence:
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, tantalizing; sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, tantalizing—these, Sunakkhatta, are the five cords of sensual pleasure.
Now it is possible, Sunakkhatta, that some individual person here might be intent on worldly material things.
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
For an individual person, Sunakkhatta, who is intent on worldly material things, talk of a corresponding kind arises, and he thinks and ponders in accordance with that, and he associates with such a person, and he finds satisfaction in that;
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
but when talk connected with the imperturbable is going on, he does not want to listen, he does not lend an ear, he does not apply his mind to understand, and he does not associate with such a person, nor does he find satisfaction in that.
and that man might tell him about the safety, abundance, and health of that village or town.
Taṁ kiṁ maññasi, sunakkhatta, api nu so puriso tassa purisassa sussūseyya, sotaṁ odaheyya, aññā cittaṁ upaṭṭhāpeyya, tañca purisaṁ bhajeyya, tena ca vittiṁ āpajjeyyā”ti?
What do you think, Sunakkhatta? Would that man listen to that other man, lend an ear, apply his mind to understand, associate with that person, and find satisfaction in that?”
“So too, Sunakkhatta, it is possible that some individual person here might be intent on worldly material things.
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
For an individual person, Sunakkhatta, who is intent on worldly material things, talk of a corresponding kind arises, and he thinks and ponders in accordance with that, and he associates with such a person, and he finds satisfaction in that;
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
but when talk connected with the imperturbable is going on, he does not want to listen, he does not lend an ear, he does not apply his mind to understand, and he does not associate with such a person, nor does he find satisfaction in that.
So evamassa veditabbo:
He should be understood thus:
‘āneñjasaṁyojanena hi kho visaṁyutto lokāmisādhimutto purisapuggalo’ti.
‘This individual person is disjoined from the fetter of the imperturbable, intent on worldly material things.’
Now it is possible, Sunakkhatta, that some individual person here might be intent on the imperturbable.
Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
For an individual person, Sunakkhatta, who is intent on the imperturbable, talk of a corresponding kind arises, and he thinks and ponders in accordance with that, and he associates with such a person, and he finds satisfaction in that;
lokāmisapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
but when talk connected with worldly material things is going on, he does not want to listen, he does not lend an ear, he does not apply his mind to understand, and he does not associate with such a person, nor does he find satisfaction in that.
Now it is possible, Sunakkhatta, that some individual person here might be intent on the base of nothingness.
Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
For an individual person, Sunakkhatta, who is intent on the base of nothingness, talk of a corresponding kind arises, and he thinks and ponders in accordance with that, and he associates with such a person, and he finds satisfaction in that;
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
but when talk connected with the imperturbable is going on, he does not want to listen, he does not lend an ear, he does not apply his mind to understand, and he does not associate with such a person, nor does he find satisfaction in that.
Now it is possible, Sunakkhatta, that some individual person here might be intent on the base of neither-perception-nor-non-perception.
Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
For an individual person, Sunakkhatta, who is intent on the base of neither-perception-nor-non-perception, talk of a corresponding kind arises, and he thinks and ponders in accordance with that, and he associates with such a person, and he finds satisfaction in that;
ākiñcaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
but when talk connected with the base of nothingness is going on, he does not want to listen, he does not lend an ear, he does not apply his mind to understand, and he does not associate with such a person, nor does he find satisfaction in that.
Suppose, Sunakkhatta, a man, having eaten a delicious meal, were to vomit it.
Taṁ kiṁ maññasi, sunakkhatta, api nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti?
What do you think, Sunakkhatta? Would that man have any desire to eat that food again?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti.
“Because, venerable sir, that food is considered repulsive.”
“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante.
“So too, Sunakkhatta, for an individual person intent on the base of neither-perception-nor-non-perception, the fetters of the base of nothingness are vomited.
So evamassa veditabbo:
He should be understood thus:
‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.
‘This individual person is disjoined from the fetter of the base of nothingness, intent on the base of neither-perception-nor-non-perception.’
Now it is possible, Sunakkhatta, that some individual person here might be rightly intent on Nibbāna.
Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
For an individual person, Sunakkhatta, who is rightly intent on Nibbāna, talk of a corresponding kind arises, and he thinks and ponders in accordance with that, and he associates with such a person, and he finds satisfaction in that;
nevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
but when talk connected with the base of neither-perception-nor-non-perception is going on, he does not want to listen, he does not lend an ear, he does not apply his mind to understand, and he does not associate with such a person, nor does he find satisfaction in that.
Just as, Sunakkhatta, a palmyra tree with its top cut off is incapable of further growth;
evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme.
so too, Sunakkhatta, for an individual person rightly intent on Nibbāna, the fetters of the base of neither-perception-nor-non-perception are cut off at the root, made like a palmyra stump, obliterated, so that they are no more subject to future arising.
So evamassa veditabbo:
He should be understood thus:
‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti.
‘This individual person is disjoined from the fetter of the base of neither-perception-nor-non-perception, rightly intent on Nibbāna.’
‘Craving has been called a dart by the ascetic, the poison of ignorance spreads through desire, lust, and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
That dart of craving has been abandoned by me, the poison of ignorance removed; I am rightly intent on Nibbāna.’
Evaṁmāni assa atathaṁ samānaṁ.
He, being so conceited though it is not so, might pursue those things that are unsuitable for one rightly intent on Nibbāna;
So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya;
he might pursue unsuitable seeing of forms with the eye, he might pursue unsuitable hearing of sounds with the ear, he might pursue unsuitable smelling of odors with the nose, he might pursue unsuitable tasting of tastes with the tongue, he might pursue unsuitable touching of tangibles with the body, he might pursue unsuitable cognizing of mental objects with the mind.
When he pursues unsuitable seeing of forms with the eye, unsuitable hearing of sounds with the ear, unsuitable smelling of odors with the nose, unsuitable tasting of tastes with the tongue, unsuitable touching of tangibles with the body, unsuitable cognizing of mental objects with the mind, lust invades his mind.
Wash the wound from time to time, anoint the opening of the wound from time to time; if you do not wash the wound from time to time and do not anoint the opening of the wound from time to time, pus and blood might cover the opening of the wound.
Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi, mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.
Do not wander in wind and sun; if you wander in wind and sun, dust and dirt might infect the opening of the wound.
Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.
Look after your wound, good man, and promote its healing.’
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.
Tassa evamassa:
It might occur to him:
‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.
‘My dart has been extracted, the poison removed without residue.
Because of these unsuitable actions of his, and because the impure poison was removed with a residue, both these factors would cause the wound to swell.
So puthuttaṁ gatena vaṇena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
With the wound swollen, he would undergo death or suffering equal to death.
‘Craving has been called a dart by the ascetic, the poison of ignorance spreads through desire, lust, and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
That dart of craving has been abandoned by me, the poison of ignorance removed; I am rightly intent on Nibbāna.’
Evaṁmāni assa atathaṁ samānaṁ.
He, being so conceited though it is not so, might pursue those things that are unsuitable for one rightly intent on Nibbāna: unsuitable seeing of forms with the eye, unsuitable hearing of sounds with the ear, unsuitable smelling of odors with the nose, unsuitable tasting of tastes with the tongue, unsuitable touching of tangibles with the body, unsuitable cognizing of mental objects with the mind.
When he pursues unsuitable seeing of forms with the eye, unsuitable hearing of sounds with the ear, unsuitable smelling of odors with the nose, unsuitable tasting of tastes with the tongue, unsuitable touching of tangibles with the body, unsuitable cognizing of mental objects with the mind, lust invades his mind.
Being one rightly intent on Nibbāna, he would not pursue those things that are unsuitable for one rightly intent on Nibbāna: he would not pursue unsuitable seeing of forms with the eye, he would not pursue unsuitable hearing of sounds with the ear, he would not pursue unsuitable smelling of odors with the nose, he would not pursue unsuitable tasting of tastes with the tongue, he would not pursue unsuitable touching of tangibles with the body, he would not pursue unsuitable cognizing of mental objects with the mind.
When he does not pursue unsuitable seeing of forms with the eye, does not pursue unsuitable hearing of sounds with the ear, does not pursue unsuitable smelling of odors with the nose, does not pursue unsuitable tasting of tastes with the tongue, does not pursue unsuitable touching of tangibles with the body, does not pursue unsuitable cognizing of mental objects with the mind, lust does not invade his mind.
So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.
With his mind not invaded by lust, he undergoes neither death nor suffering equal to death.
Wash the wound from time to time, anoint the opening of the wound from time to time.
Mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.
If you do not wash the wound from time to time and do not anoint the opening of the wound from time to time, pus and blood might cover the opening of the wound.
Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.
Do not wander in wind and sun; if you wander in wind and sun, dust and dirt might infect the opening of the wound.
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.
Look after your wound, good man, and promote its healing.’
Tassa evamassa:
It might occur to him:
‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.
‘My dart has been extracted, the poison removed without residue.
Analañca me antarāyāyā’ti.
It is not enough to cause me harm.’
So sappāyāni ceva bhojanāni bhuñjeyya.
He would eat suitable foods.
Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa.
Eating suitable foods, his wound would not fester.
Being one rightly intent on Nibbāna, he would not pursue those things that are unsuitable for one rightly intent on Nibbāna: he would not pursue unsuitable seeing of forms with the eye, he would not pursue unsuitable hearing of sounds with the ear, he would not pursue unsuitable smelling of odors with the nose, he would not pursue unsuitable tasting of tastes with the tongue, he would not pursue unsuitable touching of tangibles with the body, he would not pursue unsuitable cognizing of mental objects with the mind.
When he does not pursue unsuitable seeing of forms with the eye, does not pursue unsuitable hearing of sounds with the ear, does not pursue unsuitable smelling of odors with the nose, does not pursue unsuitable tasting of tastes with the tongue, does not pursue unsuitable touching of tangibles with the body, does not pursue unsuitable cognizing of mental objects with the mind, lust does not invade his mind.
So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.
With his mind not invaded by lust, he undergoes neither death nor suffering equal to death.
Upamā kho me ayaṁ, sunakkhatta, katā atthassa viññāpanāya.
This simile, Sunakkhatta, I have given to convey the meaning.
having known ‘acquisition is the root of suffering,’ is liberated in the destruction of acquisition, without acquisition; that he would direct his body towards acquisition or arouse his mind in it—this is not possible.
having known ‘acquisition is the root of suffering,’ is liberated in the destruction of acquisition, without acquisition; that he would direct his body towards acquisition or arouse his mind in it—this is not possible.
Seyyathāpi, sunakkhatta, āsīviso ghoraviso.
Suppose, Sunakkhatta, there were a venomous viper of fierce heat.
having known ‘acquisition is the root of suffering,’ is liberated in the destruction of acquisition, without acquisition; that he would direct his body towards acquisition or arouse his mind in it—this is not possible.”
Thus have I heard. On one occasion the Blessed One was dwelling among the Kurus at a town of the Kurus named Kammāsadhamma.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied.
Bhagavā etadavoca:
The Blessed One said this:
“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā.
“Impermanent, bhikkhus, are sensual pleasures, hollow, false, of a deceptive nature.
Māyākatametaṁ, bhikkhave, bālalāpanaṁ.
This is a magic trick, bhikkhus, a babbling of fools.
Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;
Both sensual pleasures in the present life and sensual pleasures in future lives;
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.
both perceptions of sensual pleasure in the present life and perceptions of sensual pleasure in future lives—both these are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s pasture.
Therein, bhikkhus, a noble-one's-disciple reflects thus:
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;
‘Both sensual pleasures in the present life and sensual pleasures in future lives;
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.
both perceptions of sensual pleasure in the present life and perceptions of sensual pleasure in future lives—both these are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s pasture.
Herein these evil, unwholesome mental states—covetousness, ill will, and contention—arise; these become an obstruction for a noble-one's-disciple training here.
Suppose I were to dwell with a mind abundant and exalted, having overcome the world, with a mind established.
Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṁ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti.
When I dwell with a mind abundant and exalted, having overcome the world, with a mind established, those evil, unwholesome mental states—covetousness, ill will, and contention—will not exist.
Tesaṁ pahānā aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan’ti.
With their abandoning, my mind will be unrestricted, immeasurable, well developed.’
With the breakup of the body, after death, it is possible that his consciousness, leading to rebirth, may go to the base of neither-perception-nor-non-perception.
For this is the best object of clinging, Ānanda, namely, the base of neither-perception-nor-non-perception.
Idhānanda, bhikkhu evaṁ paṭipanno hoti:
Here, Ānanda, a bhikkhu is practicing thus:
‘no cassa, no ca me siyā;
‘It might not be, and it might not be for me;
na bhavissati, na me bhavissati;
It will not be, it will not be for me;
yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.
What is, what has come to be—that I am abandoning.’
Evaṁ upekkhaṁ paṭilabhati.
Thus he gains equanimity.
So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati.
He does not delight in that equanimity, does not welcome it, and does not remain holding to it.
Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ.
As he does not delight in that equanimity, does not welcome it, and does not remain holding to it, his consciousness does not become dependent on it, does not grasp at it.
Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.
Without clinging, Ānanda, a bhikkhu attains Nibbāna.”
“Acchariyaṁ, bhante, abbhutaṁ, bhante.
“It is wonderful, venerable sir, it is marvelous, venerable sir!
Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā.
Indeed, venerable sir, the Blessed One has declared to us, by depending on this and that, the crossing of the flood.
Katamo pana, bhante, ariyo vimokkho”ti?
But what, venerable sir, is the noble liberation?”
“Here, Ānanda, a noble-one's-disciple reflects thus:
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;
‘Both sensual pleasures in the present life and sensual pleasures in future lives;
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;
both perceptions of sensual pleasure in the present life and perceptions of sensual pleasure in future lives;
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;
both forms in the present life and forms in future lives;
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;
both perceptions of form in the present life and perceptions of form in future lives;
yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā—esa sakkāyo yāvatā sakkāyo.
and perceptions of the imperturbable, and perceptions of the base of nothingness, and perceptions of the base of neither-perception-nor-non-perception—this is personal existence, as far as personal existence extends.
Etaṁ amataṁ yadidaṁ anupādā cittassa vimokkho.
This is the deathless, namely, the liberation of the mind without clinging.
Thus, Ānanda, I have taught the path suitable for the imperturbable, I have taught the path suitable for the base of nothingness, I have taught the path suitable for the base of neither-perception-nor-non-perception, I have taught the crossing of the flood by depending on this and that, I have taught the noble liberation.
“Master Gotama, just as in this Mansion of Migāra’s Mother there can be seen a gradual training, a gradual practice, a gradual progress, that is, up to the last flight of stairs;
And for us too, Master Gotama, who are accountants, making a living by accountancy, there can be seen a gradual training, a gradual practice, a gradual progress, that is, in calculation.
‘Come, bhikkhu, be virtuous, dwell restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults, and training by undertaking the training rules.’
When, brahmin, the bhikkhu is virtuous, dwells restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults, and training by undertaking the training rules, then the Tathāgata disciplines him further:
Since, if you were to leave the eye faculty uncontrolled, evil unwholesome states of covetousness and displeasure might invade you, practice the way of its restraint;
Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a taste with the tongue… Having touched a tangible with the body… Having cognized a mental object with the mind, do not grasp at its signs and features.
Since, if you were to leave the mind faculty uncontrolled, evil unwholesome states of covetousness and displeasure might invade you, practice the way of its restraint;
When, brahmin, the bhikkhu has guarded doors in his sense faculties, the Tathāgata disciplines him further:
‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi.
‘Come, bhikkhu, be moderate in eating.
Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi—neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya—iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.
Reflecting wisely, you should take food—neither for amusement nor for intoxication nor for physical Gembelalishment nor for beautification, but only for the maintenance and continuance of this body, for allaying hunger, for supporting the holy life, thinking: “Thus I will terminate old_old feeling and not arouse new feeling, and I will be healthy and blameless and live in comfort.”’
‘Come, bhikkhu, be devoted to wakefulness. During the day, while walking back and forth and sitting, purify your mind of obstructive states. In the first watch of the night, while walking back and forth and sitting, purify your mind of obstructive states. In the middle watch of the night, you should lie down on the right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, having made a mental note of the time for rising. In the last watch of the night, having risen, while walking back and forth and sitting, purify your mind of obstructive states.’
‘Come, bhikkhu, be endowed with mindfulness and clear comprehension. Act with clear comprehension when going forward and returning; when looking ahead and looking aside; when bending and stretching; when wearing the Sanghāṭī robe, bowl, and robes; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.’
‘Come, bhikkhu, resort to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.’
He resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
After his meal, returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness.
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
With the stilling of thought and examination, by gaining internal confidence … he enters and dwells in the second jhāna.
Pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati.
With the fading away as well of rapture … he enters and dwells in the third jhāna.
Sukhassa ca pahānā … catutthaṁ jhānaṁ upasampajja viharati.
With the abandoning of pleasure … he enters and dwells in the fourth jhāna.
Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti tesu me ayaṁ evarūpī anusāsanī hoti.
Those bhikkhus, brahmin, who are trainees, who have not attained their mind’s ideal, who dwell aspiring for the supreme security from bondage—for them this is my instruction of such a kind.
Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā tesaṁ ime dhammā diṭṭhadhammasukhavihārāya ceva saṁvattanti, satisampajaññāya cā”ti.
But those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of being, and are liberated by final knowledge—for them these things are conducive to a pleasant dwelling in this very life, and to mindfulness and clear comprehension.
“When Master Gotama’s disciples are thus advised and instructed by Master Gotama, do all of them attain the ultimate goal, Nibbāna, or do some not attain it?”
“Some of my disciples, brahmin, when thus advised and instructed by me, attain the ultimate goal, Nibbāna; some do not attain it.”
“Ko nu kho, bho gotama, hetu ko paccayo yaṁ tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṁ gotamo samādapetā;
“What is the cause, Master Gotama, what is the reason, since Nibbāna exists, the path leading to Nibbāna exists, and Master Gotama is present as the guide;
yet, when Master Gotama’s disciples are thus advised and instructed by Master Gotama, some attain the ultimate goal, Nibbāna, and some do not attain it?”
“Tena hi, brāhmaṇa, taṁyevettha paṭipucchissāmi.
“Well then, brahmin, I will question you in return.
“What do you think, brahmin? A man might come along wanting to go to Rājagaha.
So taṁ upasaṅkamitvā evaṁ vadeyya:
He might approach you and say:
‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ;
‘Sir, I wish to go to Rājagaha;
tassa me rājagahassa maggaṁ upadisā’ti.
instruct me in the way to Rājagaha.’
Tamenaṁ tvaṁ evaṁ vadeyyāsi:
You might say to him:
‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati.
‘Very well, good man, this road goes to Rājagaha.
Tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma gāmaṁ, tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma nigamaṁ;
Go along it for a while, and when you have gone for a while you will see a certain village; go along it for a while, and when you have gone for a while you will see a certain town;
tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
go along it for a while, and when you have gone for a while you will see Rājagaha with its delightful parks, delightful groves, delightful grounds, delightful lotus ponds.’
So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno ummaggaṁ gahetvā pacchāmukho gaccheyya.
But though thus advised and instructed by you, he might take a wrong road and go westwards.
Then a second man might come along wanting to go to Rājagaha.
So taṁ upasaṅkamitvā evaṁ vadeyya:
He might approach you and say:
‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ;
‘Sir, I wish to go to Rājagaha;
tassa me rājagahassa maggaṁ upadisā’ti.
instruct me in the way to Rājagaha.’
Tamenaṁ tvaṁ evaṁ vadeyyāsi:
You might say to him:
‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati.
‘Very well, good man, this road goes to Rājagaha.
Tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma gāmaṁ;
Go along it for a while, and when you have gone for a while you will see a certain village;
tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma nigamaṁ;
go along it for a while, and when you have gone for a while you will see a certain town;
tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
go along it for a while, and when you have gone for a while you will see Rājagaha with its delightful parks, delightful groves, delightful grounds, delightful lotus ponds.’
So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno sotthinā rājagahaṁ gaccheyya.
And being thus advised and instructed by you, he might get to Rājagaha safely.
Ko nu kho, brāhmaṇa, hetu ko paccayo yaṁ tiṭṭhateva rājagahaṁ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṁ samādapetā;
Now, brahmin, what is the cause, what is the reason, since Rājagaha exists, the way leading to Rājagaha exists, and you are present as the guide;
“Those persons, Master Gotama, who are without faith, who have gone forth from the home life into homelessness not out of faith but for the sake of livelihood, who are fraudulent, deceitful, treacherous, haughty, hollow, personally vain, garrulous, of loose tongue, with unguarded sense faculties, immoderate in eating, not devoted to wakefulness, indifferent to the ascetic life, not keenly respectful of the training, luxurious, lax, foremost in backsliding, who have thrown off the yoke in seclusion, lazy, of deficient energy, of confused mindfulness, not clearly comprehending, unconcentrated, of wandering mind, unwise, drivelling idiots—with such Master Gotama does not dwell.
But those sons of good family who have gone forth from the home life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not haughty, not hollow, not personally vain, not garrulous, not of loose tongue, with guarded sense faculties, moderate in eating, devoted to wakefulness, concerned for the ascetic life, keenly respectful of the training, not luxurious, not lax, who have thrown off the yoke in backsliding, foremost in seclusion, energetic, resolute, with mindfulness established, clearly comprehending, concentrated, with unified mind, wise, not drivelling idiots—with such Master Gotama dwells.
Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṁ aggamakkhāyati;
Just as, Master Gotama, of all root-scents, black hellebore is reckoned the foremost;
ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati;
of all heartwood-scents, red sandalwood is reckoned the foremost;
ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati;
of all flower-scents, jasmine is reckoned the foremost;
evameva bhoto gotamassa ovādo paramajjadhammesu.
even so, Master Gotama’s instruction is supreme among present-day teachings.
Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark so that those with eyesight could see forms.
Thus have I heard. On one occasion, soon after the Blessed One’s final Nibbāna, the venerable Ānanda was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
Seated thus, the brahmin Gopaka Moggallāna said to the venerable Ānanda:
“atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti?
“Is there, Master Ānanda, even one bhikkhu who is possessed in each and every way of all those qualities that Master Gotama, the Arahant, the Perfectly Enlightened One, was possessed of?”
“There is not, brahmin, even one bhikkhu who is possessed in each and every way of all those qualities that the Blessed One, the Arahant, the Perfectly Enlightened One, was possessed of.
For that Blessed One, brahmin, was the originator of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path, the knower of the path, the discoverer of the path, the one skilled in the path.
maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti.
But his disciples now dwell following the path, subsequently endowed with it.”
Then the brahmin Vassakāra, the chief minister of Magadha, while inspecting the work in Rājagaha, went to the brahmin Gopaka Moggallāna’s workplace, and to the venerable Ānanda.
“Here, brahmin, the brahmin Gopaka Moggallāna said to me:
‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho’ti.
‘Is there, Master Ānanda, even one bhikkhu who is possessed in each and every way of all those qualities that Master Gotama, the Arahant, the Perfectly Enlightened One, was possessed of?’
‘There is not, brahmin, even one bhikkhu who is possessed in each and every way of all those qualities that the Blessed One, the Arahant, the Perfectly Enlightened One, was possessed of.
For that Blessed One, brahmin, was the originator of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path, the knower of the path, the discoverer of the path, the one skilled in the path.
maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti.
But his disciples now dwell following the path, subsequently endowed with it.’
Ayaṁ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā.
This, brahmin, was our conversation with the brahmin Gopaka Moggallāna that was left unfinished.
Atha tvaṁ anuppatto”ti.
Then you arrived.”
“Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito:
“Is there, Master Ānanda, even one bhikkhu who was appointed by Master Gotama, saying:
‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?
‘This one will be your refuge after my passing,’ whom you would now have recourse to?”
“There is not, brahmin, even one bhikkhu who is agreed upon by the Sangha and appointed by a number of elder bhikkhus, saying:
‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.
‘This one will be our refuge after the Blessed One’s passing,’ whom we would now have recourse to.”
“Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti?
“This being so, Master Ānanda, without a refuge, what is the reason for your concord?”
“Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā;
“We are not, brahmin, without a refuge;
sappaṭisaraṇā mayaṁ, brāhmaṇa;
we have a refuge, brahmin;
dhammappaṭisaraṇā”ti.
we have the Dhamma as our refuge.”
“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;
“When asked: ‘Is there, Master Ānanda, even one bhikkhu who was appointed by Master Gotama—This one will be your refuge after my passing—whom you would now have recourse to?’ you say: ‘There is not, brahmin, even one bhikkhu who was appointed by that Blessed One who knew and saw, the Arahant, the Perfectly Enlightened One—This one will be your refuge after my passing—whom we would now have recourse to.’
When asked: ‘But is there, Master Ānanda, even one bhikkhu who is agreed upon by the Sangha and appointed by a number of elder bhikkhus—This one will be our refuge after the Blessed One’s passing—whom you would now have recourse to?’ you say: ‘There is not, brahmin, even one bhikkhu who is agreed upon by the Sangha and appointed by a number of elder bhikkhus—This one will be our refuge after the Blessed One’s passing—whom we would now have recourse to.’
‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā;
When asked: ‘This being so, Master Ānanda, without a refuge, what is the reason for your concord?’ you say: ‘We are not, brahmin, without a refuge;
“There is, brahmin, a training rule laid down by that Blessed One who knew and saw, the Arahant, the Perfectly Enlightened One, for the bhikkhus, a Pātimokkha that is recited.
Te mayaṁ tadahuposathe yāvatikā ekaṁ gāmakhettaṁ upanissāya viharāma te sabbe ekajjhaṁ sannipatāma;
On the Uposatha day, as many of us as live dependent on one village-district, all meet together in one place;
sannipatitvā yassa taṁ pavattati taṁ ajjhesāma.
having met, we invite the one whom it concerns to recite it.
If, while it is being recited, a bhikkhu has committed an offense, a transgression, we make him act according to the Dhamma, according to the instruction.
Na kira no bhavanto kārenti;
It is not indeed that the venerable ones make us act;
“There is not, brahmin, even one bhikkhu whom we now honor, respect, esteem, and venerate;
sakkatvā garuṁ katvā upanissāya viharāmā”ti.
and honoring and respecting, live in dependence on.”
“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;
“When asked: ‘Is there, Master Ānanda, even one bhikkhu who was appointed by Master Gotama—This one will be your refuge after my passing—whom you would now have recourse to?’ you say: ‘There is not, brahmin, even one bhikkhu who was appointed by that Blessed One who knew and saw, the Arahant, the Perfectly Enlightened One—This one will be your refuge after my passing—whom we would now have recourse to.’
When asked: ‘But is there, Master Ānanda, even one bhikkhu who is agreed upon by the Sangha and appointed by a number of elder bhikkhus—This one will be our refuge after the Blessed One’s passing—whom you would now have recourse to?’ you say: ‘There is not, brahmin, even one bhikkhu who is agreed upon by the Sangha and appointed by a number of elder bhikkhus—This one will be our refuge after the Blessed One’s passing—whom we would now have recourse to.’
and honoring and respecting, live in dependence on?’ you say: ‘There is not, brahmin, even one bhikkhu whom we now honor, respect, esteem, and venerate;
Here, brahmin, a bhikkhu is virtuous, dwells restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults, and training by undertaking the training rules.
Bahussuto hoti sutadharo sutasannicayo.
He is learned, a rememberer of what he has learned, a treasurer of what he has learned.
Those teachings that are good in the beginning, good in the middle, good in the end, with meaning and phrasing, that proclaim the holy life, altogether complete and pure—such teachings are much learned by him, remembered, recited orally, examined mentally, and well penetrated by view.
He is an obtainer at will, without difficulty, without trouble, of the four jhānas that are higher mental states, pleasant dwellings in this very life.
He understands a mind with lust as ‘a mind with lust,’ and a mind without lust as ‘a mind without lust’; he understands a mind with hate as ‘a mind with hate,’ and a mind without hate as ‘a mind without hate’; he understands a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion’; he understands a contracted mind as ‘a contracted mind,’ and a distracted mind as ‘a distracted mind’; he understands an exalted mind as ‘an exalted mind,’ and an unexalted mind as ‘an unexalted mind’; he understands a surpassed mind as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind’; he understands a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind’; he understands a liberated mind as ‘a liberated mind,’ and an unliberated mind as ‘an unliberated mind.’
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion:
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ;
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere;
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma.
By the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.
Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.
These, brahmin, are the ten inspiring qualities declared by that Blessed One who knew and saw, the Arahant, the Perfectly Enlightened One.
Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema;
In whomever these qualities are found, him we now honor, respect, esteem, and venerate;
sakkatvā garuṁ katvā upanissāya viharāmā”ti.
and honoring and respecting, live in dependence on.”
“What does the venerable general think? These venerable ones honor what should be honored, respect what should be respected, esteem what should be esteemed, venerate what should be venerated.”
“Indeed, these venerable ones honor what should be honored, respect what should be respected, esteem what should be esteemed, venerate what should be venerated.
Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ;
For if these venerable ones did not honor, respect, esteem, and venerate this,
then whom else would these venerable ones honor, respect, esteem, and venerate, and honoring, respecting, esteeming, and venerating, live in dependence on?”
“Indeed, brahmin, the Bamboo Grove is delightful and quiet, with little noise, free from human throng, fit for seclusion, suitable for retreat, thanks to protectors and guardians like yourself.”
“Indeed, Master Ānanda, the Bamboo Grove is delightful and quiet, with little noise, free from human throng, fit for seclusion, suitable for retreat, thanks to venerable ones like yourselves who are meditators and devoted to meditation.
Jhāyino ceva bhavanto jhānasīlino ca.
You venerable ones are indeed meditators and devoted to meditation.
Here, brahmin, someone dwells with a mind obsessed by sensual lust, overcome by sensual lust, and he does not understand as it really is the escape from arisen sensual lust;
so kāmarāgaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
he makes sensual lust his object and meditates, contemplates, reflects, and focuses on it.
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
He dwells with a mind obsessed by ill will, overcome by ill will, and he does not understand as it really is the escape from arisen ill will;
so byāpādaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
he makes ill will his object and meditates, contemplates, reflects, and focuses on it.
Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
He dwells with a mind obsessed by sloth and torpor, overcome by sloth and torpor, and he does not understand as it really is the escape from arisen sloth and torpor;
so thinamiddhaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
he makes sloth and torpor his object and meditates, contemplates, reflects, and focuses on it.
Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
He dwells with a mind obsessed by restlessness and remorse, overcome by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse;
so uddhaccakukkuccaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
he makes restlessness and remorse his object and meditates, contemplates, reflects, and focuses on it.
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti;
He dwells with a mind obsessed by doubt, overcome by doubt, and he does not understand as it really is the escape from arisen doubt;
so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
he makes doubt his object and meditates, contemplates, reflects, and focuses on it.
Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi.
Such meditation, brahmin, the Blessed One did not praise.
Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesi?
And what kind of meditation, brahmin, did the Blessed One praise?
Here, brahmin, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
With the stilling of thought and examination, by gaining internal confidence and unification of mind, without thought and examination, he enters and dwells in the second jhāna … the third jhāna … the fourth jhāna.
Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesī”ti.
Such meditation, brahmin, the Blessed One praised.”
Then the brahmin Vassakāra, the chief minister of Magadha, having delighted and rejoiced in the venerable Ānanda’s words, rose from his seat and departed.
‘There is not, brahmin, even one bhikkhu who is possessed in each and every way of all those qualities that the Blessed One, the Arahant, the Perfectly Enlightened One, was possessed of.
For that Blessed One, brahmin, was the originator of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path, the knower of the path, the discoverer of the path, the one skilled in the path.
Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti.
But his disciples now dwell following the path, subsequently endowed with it’?”
Gopakamoggallānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The Gopakamoggallāna Sutta is finished. The Eighth.
end of section [108 - Gopakamoggallānasutta]❧
109 – Mahāpuṇṇamasutta
mn109
MN 109
Majjhima Nikāya 109
Middle Length Discourses 109
Mahāpuṇṇamasutta
The Great Full-moon Night Sutta
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra’s Mother.
Now on that occasion, it being the Uposatha day of the fifteenth, a full-moon night, the Blessed One was seated in the open, surrounded by the Sangha of bhikkhus.
Then a certain bhikkhu rose from his seat, arranged his upper robe on one shoulder, and extending his cupped hands towards the Blessed One, said to him:
“Venerable sir, I would ask the Blessed One about a certain point, if the Blessed One would grant me the opportunity to explain my question.”
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
“Then, bhikkhu, sit down in your own seat and ask what you wish.”
Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca:
Then that bhikkhu sat down in his own seat and said to the Blessed One:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?
“Are these, venerable sir, the five aggregates affected by clinging, namely: the form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging?”
“These, bhikkhu, are the five aggregates affected by clinging, namely: the form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging.”
“These five aggregates affected by clinging, bhikkhu, have desire as their root.”
“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?
“Venerable sir, is clinging the same as those five aggregates affected by clinging, or is clinging something apart from the five aggregates affected by clinging?”
“Bhikkhu, clinging is not the same as those five aggregates affected by clinging, nor is clinging something apart from the five aggregates affected by clinging.
Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.
But, bhikkhu, that desire and lust in regard to the five aggregates affected by clinging—that is the clinging there.”
‘May I be of such form in the future! May I be of such feeling in the future! May I be of such perception in the future! May I be of such formations in the future! May I be of such consciousness in the future!’
Whatever perception—past, future, or present … far or near—this is the perception aggregate.
Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho.
Whatever formations—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is the formations aggregate.
Whatever consciousness—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is the consciousness aggregate.
"Here, monk, the uninstructed worldling, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form;
regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.
This is how personality view arises, monk."
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
But how, venerable sir, does personality view not arise?
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ;
"Here, monk, the instructed noble-one's-disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form;
na vedanaṁ attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanāya vā attānaṁ;
does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling;
na saññaṁ attato samanupassati na saññāvantaṁ vā attānaṁ na attani vā saññaṁ na saññāya vā attānaṁ;
does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception;
na saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ;
does not regard formations as self, or self as possessing formations, or formations as in self, or self as in formations;
na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.
does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.
This is how personality view does not arise, monk."
“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
"What, venerable sir, is the gratification in form, what is the danger, what is the escape?
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
What is the gratification in feeling, what is the danger, what is the escape?
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
What is the gratification in perception, what is the danger, what is the escape?
Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
What is the gratification in formations, what is the danger, what is the escape?
Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?
What is the gratification in consciousness, what is the danger, what is the escape?"
The pleasure and joy that arise dependent on feeling, monk... dependent on perception... dependent on formations... dependent on consciousness—this is the gratification in consciousness.
That consciousness is impermanent, suffering, and subject to change—this is the danger in consciousness.
Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti.
The removal and abandonment of desire and lust for consciousness—this is the escape from consciousness."
“Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
How, venerable sir, knowing in what way, seeing in what way, are there no I-making, mine-making, and underlying tendencies to conceit in this conscious body and in all external signs?
"Whatever form there is, monk—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form should be seen as it really is with proper wisdom thus: 'This is not mine, this I am not, this is not my self.'
Whatever feeling there is... whatever perception there is... whatever formations there are... whatever consciousness there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness should be seen as it really is with proper wisdom thus: 'This is not mine, this I am not, this is not my self.'
Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
Knowing thus, monk, seeing thus, there are no I-making, mine-making, and underlying tendencies to conceit in this conscious body and in all external signs."
"It is possible, monks, that some foolish person here, unknowing and overcome by ignorance, with a mind dominated by craving, might think to overstep the Teacher's instruction:
Whatever feeling there is... whatever perception there is... whatever formations there are... whatever consciousness there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness:
‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
'This is not mine, this I am not, this is not my self'—thus it should be seen as it really is with proper wisdom.
Seeing thus, monks, the instructed noble-one's-disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with formations, becomes disenchanted with consciousness;
nibbindaṁ virajjati, virāgā vimuccati.
being disenchanted, he becomes dispassionate; through dispassion his mind is liberated.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there arises the knowledge that it is liberated.
'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being'—thus he understands."
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those monks delighted in the Blessed One's words.
Now on that occasion, on the Uposatha day of the fifteenth, on the night of the full moon, the Blessed One was seated in the open, surrounded by the Sangha of bhikkhus.
An inferior person, bhikkhus, is endowed with the qualities of an inferior person, he has the faith of an inferior person, he has the thoughts of an inferior person, he has the counsel of an inferior person, he has the speech of an inferior person, he has the actions of an inferior person, he has the views of an inferior person;
And how, bhikkhus, does an inferior person have the faith of an inferior person?
Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā.
Here, bhikkhus, those ascetics and brahmins who are faithless, shameless, without fear of wrongdoing, of little learning, lazy, of confused mindfulness, and unwise are the friends and companions of an inferior person.
Here, bhikkhus, an inferior person intends for his own affliction, or he intends for the affliction of others, or he intends for the affliction of both.
Here, bhikkhus, an inferior person counsels for his own affliction, or he counsels for the affliction of others, or he counsels for the affliction of both.
‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad kamma; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who have gone rightly, practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known.’
And how, bhikkhus, does an inferior person give the gift of an inferior person?
Idha, bhikkhave, asappuriso asakkaccaṁ dānaṁ deti, asahatthā dānaṁ deti, acittīkatvā dānaṁ deti, apaviṭṭhaṁ dānaṁ deti anāgamanadiṭṭhiko dānaṁ deti.
Here, bhikkhus, an inferior person gives a gift disrespectfully, not with his own hand, without consideration, gives what is discarded, gives a gift without belief in future results.
Evaṁ kho, bhikkhave, asappuriso asappurisadānaṁ deti.
Thus, bhikkhus, an inferior person gives the gift of an inferior person.
That inferior person, bhikkhus, thus endowed with the qualities of an inferior person, thus having the faith of an inferior person, thus having the thoughts of an inferior person, thus having the counsel of an inferior person, thus having the speech of an inferior person, thus having the actions of an inferior person, thus having the views of an inferior person;
A superior person, bhikkhus, is endowed with the qualities of a superior person, he has the faith of a superior person, he has the thoughts of a superior person, he has the counsel of a superior person, he has the speech of a superior person, he has the actions of a superior person, he has the views of a superior person;
Here, bhikkhus, a superior person is faithful, has a sense of shame, has fear of wrongdoing, is learned, has aroused energy, has established mindfulness, and is wise.
And how, bhikkhus, does a superior person have the faith of a superior person?
Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā.
Here, bhikkhus, those ascetics and brahmins who are faithful, have a sense of shame, have fear of wrongdoing, are learned, have aroused energy, have established mindfulness, and are wise are the friends and companions of a superior person.
‘There is what is given, what is offered, what is sacrificed; there is fruit and result of good and bad kamma; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are ascetics and brahmins in the world who have gone rightly, practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known.’
Here, bhikkhus, a superior person gives a gift respectfully, with his own hand, with consideration, gives what is not discarded, gives a gift with belief in future results.
Evaṁ kho, bhikkhave, sappuriso sappurisadānaṁ deti.
Thus, bhikkhus, a superior person gives the gift of a superior person.
That superior person, bhikkhus, thus endowed with the qualities of a superior person, thus having the faith of a superior person, thus having the thoughts of a superior person, thus having the counsel of a superior person, thus having the speech of a superior person, thus having the actions of a superior person, thus having the views of a superior person;
Here, bhikkhus, Sāriputta, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And whatever states there are in the first jhāna—thought, examination, rapture, happiness, and unification of mind; contact, feeling, perception, volition, mind, zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred.
Furthermore, bhikkhus, Sāriputta, with the stilling of thought and examination, by gaining internal confidence and unification of mind, enters upon and dwells in the second jhāna, which is without thought and without examination, with rapture and happiness born of concentration.
Ye ca dutiye jhāne dhammā—ajjhattaṁ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And whatever states there are in the second jhāna—internal confidence, rapture, happiness, and unification of mind; contact, feeling, perception, volition, mind, zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred.
He dwells in regard to these states unattached, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers.
So ‘atthi uttari nissaraṇan’ti pajānāti.
He understands: ‘There is a further escape.’
Tabbahulīkārā atthitvevassa hoti.
And by cultivating that, it is there for him.
Puna caparaṁ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti.
Furthermore, bhikkhus, Sāriputta, with the fading away as well of rapture, dwells in equanimity, and mindful and clearly comprehending, he experiences happiness with the body.
Yaṁ taṁ ariyā ācikkhanti:
He enters upon and dwells in the third jhāna, on account of which the noble ones declare:
Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
And whatever states there are in the third jhāna—happiness, mindfulness, clear comprehension, and unification of mind; contact, feeling, perception, volition, mind, zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred, these states were known to him as they arose, known as they were present, known as they disappeared.
He dwells in regard to these states unattached, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers.
So ‘atthi uttari nissaraṇan’ti pajānāti.
He understands: ‘There is a further escape.’
Tabbahulīkārā atthitvevassa hoti.
And by cultivating that, it is there for him.
Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, bhikkhus, Sāriputta, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And whatever states there are in the fourth jhāna—equanimity, neither-painful-nor-pleasant feeling, serenity of mind from non-attention, purity of mindfulness, and unification of mind; contact, feeling, perception, volition, mind, zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred.
Furthermore, bhikkhus, Sāriputta, by completely surmounting perceptions of form, by the passing away of perceptions of resistance, by not attending to perceptions of diversity, aware that ‘space is infinite,’ enters upon and dwells in the base of infinite space.
Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And whatever states there are in the base of infinite space—the perception of the base of infinite space and unification of mind; contact, feeling, perception, volition, mind, zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred.
Furthermore, bhikkhus, Sāriputta, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enters upon and dwells in the base of infinite consciousness.
Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And whatever states there are in the base of infinite consciousness—the perception of the base of infinite consciousness and unification of mind; contact, feeling, perception, volition, mind, zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred.
Furthermore, bhikkhus, Sāriputta, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ enters upon and dwells in the base of nothingness.
Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And whatever states there are in the base of nothingness—the perception of the base of nothingness and unification of mind; contact, feeling, perception, volition, mind, zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred.
Furthermore, bhikkhus, Sāriputta, by completely surmounting the base of nothingness, enters upon and dwells in the base of neither-perception-nor-non-perception.
So tāya samāpattiyā sato vuṭṭhahati.
He emerges mindfully from that attainment.
So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:
Having emerged mindfully from that attainment, he contemplates those states that have passed, ceased, and changed:
Furthermore, bhikkhus, Sāriputta, by completely surmounting the base of neither-perception-nor-non-perception, enters upon and dwells in the cessation of perception and feeling.
Paññāya cassa disvā āsavā parikkhīṇā honti.
And having seen with wisdom, his taints are utterly destroyed.
So tāya samāpattiyā sato vuṭṭhahati.
He emerges mindfully from that attainment.
So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:
Having emerged mindfully from that attainment, he contemplates those states that have passed, ceased, and changed:
‘He has attained mastery and perfection in noble virtue, he has attained mastery and perfection in noble concentration, he has attained mastery and perfection in noble wisdom, he has attained mastery and perfection in noble liberation,’ it is Sāriputta of whom he would rightly say this:
‘He has attained mastery and perfection in noble virtue, he has attained mastery and perfection in noble concentration, he has attained mastery and perfection in noble wisdom, he has attained mastery and perfection in noble liberation.’
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
If anyone, bhikkhus, speaking rightly, were to say:
‘He is the Blessed One’s son, his heir, born from his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir to material things,’ it is Sāriputta of whom he would rightly say this:
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti.
‘He is the Blessed One’s son, his heir, born from his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir to material things.’
The statement of that bhikkhu, bhikkhus, should neither be approved nor rejected.
Anabhinanditvā appaṭikkositvā pañho pucchitabbo:
Without approving or rejecting, a question should be asked:
‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
‘Friend, these four modes of expression have been perfectly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One.
Speaking of the seen as seen, speaking of the heard as heard, speaking of the sensed as sensed, speaking of the cognized as cognized—these, friend, are the four modes of expression perfectly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One.
But how does the venerable one know, how does he see, so that his mind is liberated from taints without clinging in regard to these four modes of expression?’
For a bhikkhu, bhikkhus, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is liberated by final knowledge, this is the appropriate way of explaining:
Regarding the heard, friend… Regarding the sensed, friend… Regarding the cognized, friend, I dwell unattached, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers.
Having approved with ‘Sādhu’ and appreciated it, a further question should be asked.
‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
‘Friend, these five aggregates affected by clinging have been perfectly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One.
That is, the form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging—these, friend, are the five aggregates affected by clinging perfectly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One.
But how does the venerable one know, how does he see, so that his mind is liberated from taints without clinging in regard to these five aggregates affected by clinging?’
For a bhikkhu, bhikkhus, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is liberated by final knowledge, this is the appropriate way of explaining:
‘Form, friend, I have understood as weak, liable to fade, unconsoling, and by the destruction, fading away, cessation, giving up, and relinquishment of those attachments to form, mental standpoints, adherences, and underlying tendencies, I understand my mind is liberated.
Feeling, friend… Perception, friend… Formations, friend… Consciousness, friend, I have understood as weak, liable to fade, unconsoling, and by the destruction, fading away, cessation, giving up, and relinquishment of those attachments to consciousness, mental standpoints, adherences, and underlying tendencies, I understand my mind is liberated.
Thus, friend, knowing thus and seeing thus, my mind is liberated from taints without clinging in regard to these five aggregates affected by clinging.’
Having approved with ‘Sādhu’ and appreciated it, a further question should be asked.
‘Chayimā, āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
‘Friend, these six elements have been perfectly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One.
Katamā cha?
What six?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu—imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
The earth element, the water element, the fire element, the air element, the space element, the consciousness element—these, friend, are the six elements perfectly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One.
For a bhikkhu, bhikkhus, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is liberated by final knowledge, this is the appropriate way of explaining:
‘pathavīdhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca pathavīdhātunissitaṁ attānaṁ.
‘The earth element, friend, I did not approach as self, nor self as dependent on the earth element.
Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
And by the destruction, fading away, cessation, giving up, and relinquishment of those attachments to the earth element, mental standpoints, adherences, and underlying tendencies, I understand my mind is liberated.
The water element, friend… the fire element, friend… the air element, friend… the space element, friend… the consciousness element, friend, I did not approach as self, nor self as dependent on the consciousness element.
Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
And by the destruction, fading away, cessation, giving up, and relinquishment of those attachments to the consciousness element, mental standpoints, adherences, and underlying tendencies, I understand my mind is liberated.
‘Friend, these six internal and external bases have been perfectly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One.
Katamāni cha?
What six?
Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca—imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni.
The eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental objects—these, friend, are the six internal and external bases perfectly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One.
But how does the venerable one know, how does he see, so that his mind is liberated from taints without clinging in regard to these six internal and external bases?’
For a bhikkhu, bhikkhus, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is liberated by final knowledge, this is the appropriate way of explaining:
‘cakkhusmiṁ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
‘In the eye, friend, in forms, in eye-consciousness, in things cognizable by eye-consciousness, whatever desire, whatever lust, whatever delight, whatever craving, whatever attachments, mental standpoints, adherences, and underlying tendencies there are, by their destruction, fading away, cessation, giving up, and relinquishment, I understand my mind is liberated.
Sotasmiṁ, āvuso, sadde sotaviññāṇe …pe… ghānasmiṁ, āvuso, gandhe ghānaviññāṇe … jivhāya, āvuso, rase jivhāviññāṇe … kāyasmiṁ, āvuso, phoṭṭhabbe kāyaviññāṇe … manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
In the ear, friend, in sounds, in ear-consciousness… In the nose, friend, in odors, in nose-consciousness… In the tongue, friend, in tastes, in tongue-consciousness… In the body, friend, in tangibles, in body-consciousness… In the mind, friend, in mental objects, in mind-consciousness, in things cognizable by mind-consciousness, whatever desire, whatever lust, whatever delight, whatever craving, whatever attachments, mental standpoints, adherences, and underlying tendencies there are, by their destruction, fading away, cessation, giving up, and relinquishment, I understand my mind is liberated.
‘But how does the venerable one know, how does he see, so that the underlying tendencies of I-making, mine-making, and conceit are eradicated in regard to this body with its consciousness and in regard to all external signs?’
For a bhikkhu, bhikkhus, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is liberated by final knowledge, this is the appropriate way of explaining:
Then, friend, at a later time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, I shaved off my hair and beard, put on the saffron robes, and went forth from the household life into homelessness.
Having thus gone forth, being possessed of the bhikkhus’ training and way of life, abandoning the killing of living beings, I abstained from the killing of living beings; with rod and weapon laid aside, conscientious, merciful, I dwelled compassionate for the welfare of all living beings.
Abandoning the taking of what is not given, I abstained from taking what is not given; taking only what is given, expecting only what is given, I dwelled with a self become pure, not by theft.
Abandoning false speech, I abstained from false speech; I spoke truth, was devoted to truth, reliable, worthy of confidence, not a deceiver of the world.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosiṁ, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya;
Abandoning divisive speech, I abstained from divisive speech; what I heard here I did not repeat elsewhere to cause dissension there, or what I heard elsewhere I did not repeat here to cause dissension here;
thus I was a reconciler of those who were divided and a promoter of those who were united, delighting in concord, rejoicing in concord, cherishing concord, a speaker of words that promote concord.
whatever speech was blameless, pleasant to the ear, agreeable, going to the heart, urbane, pleasing to many people, desired by many people—such speech I spoke.
I spoke at the right time, spoke what was factual, spoke what was connected with the goal, spoke on the Dhamma and the Vinaya; I spoke words worth treasuring, at the right time, accompanied by reasons, discriminating, connected with the goal.
So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṁ, ekabhattiko ahosiṁ rattūparato virato vikālabhojanā.
I abstained from damaging seed and plant life. I ate only in one part of the day, refraining from eating at night and outside the proper time.
Naccagītavāditavisūkadassanā paṭivirato ahosiṁ.
I abstained from dancing, singing, music, and watching shows.
I abstained from accepting women and girls; I abstained from accepting male and female slaves; I abstained from accepting goats and sheep; I abstained from accepting fowl and pigs; I abstained from accepting elephants, cattle, horses, and mares; I abstained from accepting fields and lands.
I abstained from running errands and messages; I abstained from buying and selling; I abstained from false weights, false metals, and false measures; I abstained from bribery, deception, fraud, and crooked ways; I abstained from cutting, killing, binding, highway robbery, plundering, and violence.
So santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena.
I was content with the robe to protect my body and with almsfood to sustain my stomach.
So yena yeneva pakkamiṁ samādāyeva pakkamiṁ.
Wherever I went, I set out taking only these with me.
since, if I were to leave the eye faculty uncontrolled, evil unwholesome states of covetousness and displeasure might invade me, I practiced the way of its restraint;
Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a taste with the tongue… Having touched a tangible with the body… Having cognized a mental object with the mind, I did not grasp at its signs and features;
since, if I were to leave the mind faculty uncontrolled, evil unwholesome states of covetousness and displeasure might invade me, I practiced the way of its restraint;
rakkhiṁ manindriyaṁ, manindriye saṁvaraṁ āpajjiṁ.
I guarded the mind faculty, I undertook the restraint of the mind faculty.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedesiṁ.
Possessed of this noble restraint of the sense faculties, I experienced within myself an unalloyed happiness.
I acted with clear comprehension when going forward and returning; I acted with clear comprehension when looking ahead and looking aside; I acted with clear comprehension when bending and stretching; I acted with clear comprehension when wearing my Sanghāṭī robe, bowl, and robes; I acted with clear comprehension when eating, drinking, chewing, and tasting; I acted with clear comprehension when defecating and urinating; I acted with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajiṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
Possessed of this noble aggregate of virtue, and this noble contentment, and this noble restraint of the sense faculties, and this noble mindfulness and clear comprehension, I resorted to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
After my meal, returning from my alms round, I sat down, folding my legs crosswise, setting my body erect, and establishing mindfulness in front of me.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā vihāsiṁ, abhijjhāya cittaṁ parisodhesiṁ.
Abandoning covetousness for the world, I dwelled with a mind free from covetousness; I purified my mind from covetousness.
Abandoning ill will and hatred, I dwelled with a mind free from ill will, compassionate for the welfare of all living beings; I purified my mind from ill will and hatred.
Thinamiddhaṁ pahāya vigatathinamiddho vihāsiṁ ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodhesiṁ.
Abandoning sloth and torpor, I dwelled free from sloth and torpor, percipient of light, mindful and clearly comprehending; I purified my mind from sloth and torpor.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and dwelled in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
With my mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the destruction of the taints.
I understood as it really is: ‘This is suffering’; I understood as it really is: ‘This is the origin of suffering’; I understood as it really is: ‘This is the cessation of suffering’; I understood as it really is: ‘This is the way leading to the cessation of suffering’;
I understood as it really is: ‘These are taints’; I understood as it really is: ‘This is the origin of taints’; I understood as it really is: ‘This is the cessation of taints’; I understood as it really is: ‘This is the way leading to the cessation of taints.’
Knowing thus and seeing thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of being, my mind was liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was liberated, there came the knowledge: ‘It is liberated.’
Thus, friend, knowing thus and seeing thus, the underlying tendencies of I-making, mine-making, and conceit are eradicated in regard to this body with its consciousness and in regard to all external signs.’
‘It is not by high birth that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi uccākulā pabbajito hoti;
Even if one has not gone forth from a high family;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tāya uccākulīnatāya nevattānukkaṁseti na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of that high birth.
Furthermore, bhikkhus, an inferior person has gone forth from a great family… has gone forth from a family of great wealth… has gone forth from a family of abundant wealth.
So iti paṭisañcikkhati:
He reflects thus:
‘ahaṁ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti.
‘I have gone forth from a family of abundant wealth, but these other bhikkhus have not gone forth from a family of abundant wealth.’
So tāya uḷārabhogatāya attānukkaṁseti, paraṁ vambheti.
He exalts himself and disparages others on account of that abundant wealth.
Ayampi, bhikkhave, asappurisadhammo.
This too, bhikkhus, is a Dhamma of an inferior person.
‘It is not by abundant wealth that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi uḷārabhogakulā pabbajito hoti;
Even if one has not gone forth from a family of abundant wealth;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tāya uḷārabhogatāya nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of that abundant wealth.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by fame that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi ñāto hoti yasassī;
Even if one is not well-known and famous;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena ñattena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of that fame.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
Furthermore, bhikkhus, an inferior person is a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.
So iti paṭisañcikkhati:
He reflects thus:
‘ahaṁ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
‘I am a recipient of robes, almsfood, lodging, and medicinal requisites for the sick, but these other bhikkhus are not recipients of robes, almsfood, lodging, and medicinal requisites for the sick.’
So tena lābhena attānukkaṁseti, paraṁ vambheti.
He exalts himself and disparages others on account of those gains.
Ayampi, bhikkhave, asappurisadhammo.
This too, bhikkhus, is a Dhamma of an inferior person.
‘It is not by gains that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ;
Even if one is not a recipient of robes, almsfood, lodging, and medicinal requisites for the sick;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena lābhena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of those gains.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by learning that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi bahussuto hoti;
Even if one is not learned;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena bāhusaccena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of that learning.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by expertise in the Vinaya that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi vinayadharo hoti;
Even if one is not an expert in the Vinaya;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena vinayadharattena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of that expertise in the Vinaya.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by being a Dhamma-talker that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi dhammakathiko hoti;
Even if one is not a Dhamma-talker;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena dhammakathikattena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of being a Dhamma-talker.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by being a forest-dweller that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi āraññiko hoti;
Even if one is not a forest-dweller;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena āraññikattena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of being a forest-dweller.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by wearing refuse-rag robes that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi paṁsukūliko hoti;
Even if one does not wear refuse-rag robes;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena paṁsukūlikattena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of wearing refuse-rag robes.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by being an almsfood-eater that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi piṇḍapātiko hoti;
Even if one is not an almsfood-eater;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena piṇḍapātikattena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of being an almsfood-eater.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by being a tree-root-dweller that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi rukkhamūliko hoti;
Even if one is not a tree-root-dweller;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena rukkhamūlikattena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of being a tree-root-dweller.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
‘It is not by being a one-session-eater that states of greed, or states of hatred, or states of delusion come to destruction.
No cepi ekāsaniko hoti;
Even if one is not a one-session-eater;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if one is practicing the Dhamma according to the Dhamma, practicing rightly, living in accordance with the Dhamma, one is to be honored for that, one is to be praised for that.’
So paṭipadaṁyeva antaraṁ karitvā tena ekāsanikattena nevattānukkaṁseti, na paraṁ vambheti.
Making the practice itself the standard, he neither exalts himself nor disparages others on account of being a one-session-eater.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
Furthermore, bhikkhus, an inferior person, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
So iti paṭisañcikkhati:
He reflects thus:
‘ahaṁ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti.
‘I am a obtainer of the attainment of the first jhāna, but these other bhikkhus are not obtainers of the attainment of the first jhāna.’
So tāya paṭhamajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti.
He exalts himself and disparages others on account of that attainment of the first jhāna.
Ayampi, bhikkhave, asappurisadhammo.
This too, bhikkhus, is a Dhamma of an inferior person.
Furthermore, bhikkhus, an inferior person, with the stilling of thought and examination, by gaining internal confidence and unification of mind, enters upon and dwells in the second jhāna, which is without thought and without examination, with rapture and happiness born of concentration… third jhāna… fourth jhāna.
So iti paṭisañcikkhati:
He reflects thus:
‘ahaṁ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti.
‘I am a obtainer of the attainment of the fourth jhāna, but these other bhikkhus are not obtainers of the attainment of the fourth jhāna.’
So tāya catutthajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti.
He exalts himself and disparages others on account of that attainment of the fourth jhāna.
Ayampi, bhikkhave, asappurisadhammo.
This too, bhikkhus, is a Dhamma of an inferior person.
Furthermore, bhikkhus, an inferior person, by completely surmounting perceptions of form, by the passing away of perceptions of resistance, by not attending to perceptions of diversity, aware that ‘space is infinite,’ enters upon and dwells in the base of infinite space.
So iti paṭisañcikkhati:
He reflects thus:
‘ahaṁ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti.
‘I am a obtainer of the attainment of the base of infinite space, but these other bhikkhus are not obtainers of the attainment of the base of infinite space.’
So tāya ākāsānañcāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.
He exalts himself and disparages others on account of that attainment of the base of infinite space.
Ayampi, bhikkhave, asappurisadhammo.
This too, bhikkhus, is a Dhamma of an inferior person.
‘Even for the attainment of the base of infinite space, non-identification has been spoken of by the Blessed One.
Yena yena hi maññanti tato taṁ hoti aññathā’ti.
For in whatever way they imagine, it is otherwise than that.’
So atammayataññeva antaraṁ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Making non-identification itself the standard, he neither exalts himself nor disparages others on account of that attainment of the base of infinite space.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
Furthermore, bhikkhus, an inferior person, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enters upon and dwells in the base of infinite consciousness.
So iti paṭisañcikkhati:
He reflects thus:
‘ahaṁ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti.
‘I am a obtainer of the attainment of the base of infinite consciousness, but these other bhikkhus are not obtainers of the attainment of the base of infinite consciousness.’
So tāya viññāṇañcāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.
He exalts himself and disparages others on account of that attainment of the base of infinite consciousness.
Ayampi, bhikkhave, asappurisadhammo.
This too, bhikkhus, is a Dhamma of an inferior person.
‘Even for the attainment of the base of infinite consciousness, non-identification has been spoken of by the Blessed One.
Yena yena hi maññanti tato taṁ hoti aññathā’ti.
For in whatever way they imagine, it is otherwise than that.’
So atammayataññeva antaraṁ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Making non-identification itself the standard, he neither exalts himself nor disparages others on account of that attainment of the base of infinite consciousness.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
Furthermore, bhikkhus, an inferior person, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ enters upon and dwells in the base of nothingness.
So iti paṭisañcikkhati:
He reflects thus:
‘ahaṁ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti.
‘I am a obtainer of the attainment of the base of nothingness, but these other bhikkhus are not obtainers of the attainment of the base of nothingness.’
So tāya ākiñcaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.
He exalts himself and disparages others on account of that attainment of the base of nothingness.
Ayampi, bhikkhave, asappurisadhammo.
This too, bhikkhus, is a Dhamma of an inferior person.
‘Even for the attainment of the base of nothingness, non-identification has been spoken of by the Blessed One.
Yena yena hi maññanti tato taṁ hoti aññathā’ti.
For in whatever way they imagine, it is otherwise than that.’
So atammayataññeva antaraṁ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Making non-identification itself the standard, he neither exalts himself nor disparages others on account of that attainment of the base of nothingness.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
Furthermore, bhikkhus, an inferior person, by completely surmounting the base of nothingness, enters upon and dwells in the base of neither-perception-nor-non-perception.
So iti paṭisañcikkhati:
He reflects thus:
‘ahaṁ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti.
‘I am a obtainer of the attainment of the base of neither-perception-nor-non-perception, but these other bhikkhus are not obtainers of the attainment of the base of neither-perception-nor-non-perception.’
So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.
He exalts himself and disparages others on account of that attainment of the base of neither-perception-nor-non-perception.
Ayampi, bhikkhave, asappurisadhammo.
This too, bhikkhus, is a Dhamma of an inferior person.
‘Even for the attainment of the base of neither-perception-nor-non-perception, non-identification has been spoken of by the Blessed One.
Yena yena hi maññanti tato taṁ hoti aññathā’ti.
For in whatever way they imagine, it is otherwise than that.’
So atammayataññeva antaraṁ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Making non-identification itself the standard, he neither exalts himself nor disparages others on account of that attainment of the base of neither-perception-nor-non-perception.
Ayampi, bhikkhave, sappurisadhammo.
This too, bhikkhus, is a Dhamma of a superior person.
Furthermore, bhikkhus, a superior person, by completely surmounting the base of neither-perception-nor-non-perception, enters upon and dwells in the cessation of perception and feeling.
Paññāya cassa disvā āsavā parikkhīṇā honti.
And having seen with wisdom, his taints are utterly destroyed.
Ayaṁ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti.
This bhikkhu, bhikkhus, does not imagine anything, does not imagine anywhere, does not imagine in any way.”
Idamavoca bhagavā.
That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in the Blessed One’s words.
Sappurisasuttaṁ niṭṭhitaṁ tatiyaṁ.
The Sappurisa Sutta is finished. The Third.
end of section [113 - Sappurisasutta]❧
114 – Sevitabbāsevitabbasutta
mn114
MN 114
Majjhima Nikāya 114
Middle Length Discourses 114
Sevitabbāsevitabbasutta
To Be Cultivated and Not To Be Cultivated
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
“Venerable sir, of this statement made in brief by the Blessed One, the meaning of which was not analyzed in detail, I understand the meaning in detail thus:
Venerable sir, such bodily conduct as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such bodily conduct is not to be cultivated;
and such bodily conduct, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such bodily conduct is to be cultivated.
he misconducts himself in sensual pleasures, he has intercourse with such women as are protected by their mother, protected by their father, protected by their mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Dhamma, who have a husband, who are protected by law, and even those adorned with a garland—venerable sir, cultivating such bodily conduct causes unwholesome states to increase and wholesome states to decline.
Here, venerable sir, someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings;
abandoning the taking of what is not given, he abstains from taking what is not given; he does not take the belongings of others in village or forest, what is not given, in the manner of theft;
abandoning sexual misconduct, he abstains from sexual misconduct; he does not have intercourse with such women as are protected by their mother, protected by their father, protected by their mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Dhamma, who have a husband, who are protected by law, and even those adorned with a garland—venerable sir, cultivating such bodily conduct causes unwholesome states to decline and wholesome states to increase.
Venerable sir, such verbal conduct as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such verbal conduct is not to be cultivated;
and such verbal conduct, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such verbal conduct is to be cultivated.
he speaks slanderously; what he has heard here he repeats elsewhere to cause dissension there, or what he has heard elsewhere he repeats here to cause dissension here—thus he is a divider of those who are united, or an inciter of those who are divided, delighting in factions, rejoicing in factions, cherishing factions, a speaker of words that create factions;
he speaks harsh speech; whatever speech is grating, rough, harsh, cutting to others, abusive of others, bordering on anger, not conducive to concentration—such speech he speaks;
he engages in idle chatter; he speaks at the wrong time, speaks what is not fact, speaks what is not the goal, speaks what is not the Dhamma, speaks what is not the Vinaya; he speaks words not worth treasuring, at the wrong time, without reason, without limit, not connected with the goal—venerable sir, cultivating such verbal conduct causes unwholesome states to increase and wholesome states to decline.
Here, venerable sir, someone, abandoning false speech, abstains from false speech; when summoned to a court, or to an assembly, or to the midst of his relatives, or to his guild, or to the royal family, and asked as a witness:
‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti so ajānaṁ vā āha:
‘Come, good man, tell what you know,’ then, not knowing, he says:
abandoning slanderous speech, he abstains from slanderous speech; what he has heard here he does not repeat elsewhere to cause dissension there, or what he has heard elsewhere he does not repeat here to cause dissension here—thus he is a reconciler of those who are divided or a promoter of those who are united, delighting in concord, rejoicing in concord, cherishing concord, a speaker of words that promote concord;
abandoning harsh speech, he abstains from harsh speech; whatever speech is blameless, pleasant to the ear, agreeable, going to the heart, urbane, pleasing to many people, desired by many people—such speech he speaks;
abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is connected with the goal, speaks on the Dhamma and the Vinaya; he speaks words worth treasuring, at the right time, accompanied by reasons, discriminating, connected with the goal—venerable sir, cultivating such verbal conduct causes unwholesome states to decline and wholesome states to increase.
Venerable sir, such mental conduct as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such mental conduct is not to be cultivated;
and such mental conduct, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such mental conduct is to be cultivated.
‘May these beings be slain or slaughtered or annihilated or destroyed, or may they not exist at all!’—venerable sir, cultivating such mental conduct causes unwholesome states to increase and wholesome states to decline.
‘May these beings be free from enmity, free from affliction, free from distress, may they live happily!’—venerable sir, cultivating such mental conduct causes unwholesome states to decline and wholesome states to increase.
Venerable sir, such arising of thought as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such arising of thought is not to be cultivated;
and such arising of thought, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such arising of thought is to be cultivated.
he is harmful, he dwells with a mind accompanied by harmfulness—venerable sir, cultivating such arising of thought causes unwholesome states to increase and wholesome states to decline.
he is not harmful, he dwells with a mind unaccompanied by harmfulness—venerable sir, cultivating such arising of thought causes unwholesome states to decline and wholesome states to increase.
Venerable sir, such acquisition of perception as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such acquisition of perception is not to be cultivated;
and such acquisition of perception, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such acquisition of perception is to be cultivated.
he is harmful, he dwells with perception accompanied by harmfulness—venerable sir, cultivating such acquisition of perception causes unwholesome states to increase and wholesome states to decline.
he is not harmful, he dwells with perception unaccompanied by harmfulness—venerable sir, cultivating such acquisition of perception causes unwholesome states to decline and wholesome states to increase.
Venerable sir, such acquisition of views as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such acquisition of views is not to be cultivated;
and such acquisition of views, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such acquisition of views is to be cultivated.
‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad kamma; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who have gone rightly, practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known’—venerable sir, cultivating such acquisition of views causes unwholesome states to increase and wholesome states to decline.
‘There is what is given, what is offered, what is sacrificed; there is fruit and result of good and bad kamma; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are ascetics and brahmins in the world who have gone rightly, practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known’—venerable sir, cultivating such acquisition of views causes unwholesome states to decline and wholesome states to increase.
Venerable sir, such acquisition of individuality as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such acquisition of individuality is not to be cultivated;
and such acquisition of individuality, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such acquisition of individuality is to be cultivated.
Venerable sir, of this statement made in brief by the Blessed One, the meaning of which was not analyzed in detail, I understand the meaning in detail thus.”
It is good, Sāriputta, that of this statement made in brief by me, the meaning of which was not analyzed in detail, you understand the meaning in detail thus.
Sāriputta, such bodily conduct as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such bodily conduct is not to be cultivated;
and such bodily conduct, Sāriputta, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such bodily conduct is to be cultivated.
he misconducts himself in sensual pleasures, he has intercourse with such women as are protected by their mother, protected by their father, protected by their mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Dhamma, who have a husband, who are protected by law, and even those adorned with a garland—Sāriputta, cultivating such bodily conduct causes unwholesome states to increase and wholesome states to decline.
Here, Sāriputta, someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings;
abandoning the taking of what is not given, he abstains from taking what is not given; he does not take the belongings of others in village or forest, what is not given, in the manner of theft;
abandoning sexual misconduct, he abstains from sexual misconduct; he does not have intercourse with such women as are protected by their mother, protected by their father, protected by their mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Dhamma, who have a husband, who are protected by law, and even those adorned with a garland—Sāriputta, cultivating such bodily conduct causes unwholesome states to decline and wholesome states to increase.
Verbal conduct, bhikkhus, I say is of two kinds… Mental conduct, bhikkhus, I say is of two kinds… Arising of thought, bhikkhus, I say is of two kinds… Acquisition of perception, bhikkhus, I say is of two kinds… Acquisition of views, bhikkhus, I say is of two kinds….
Sāriputta, such acquisition of individuality as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such acquisition of individuality is not to be cultivated;
and such acquisition of individuality, Sāriputta, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such acquisition of individuality is to be cultivated.
“Venerable sir, of this statement made in brief by the Blessed One, the meaning of which was not analyzed in detail, I understand the meaning in detail thus:
Venerable sir, such forms cognizable by the eye as, when cultivated, cause unwholesome states to increase and wholesome states to decline—such forms cognizable by the eye are not to be cultivated;
and such forms cognizable by the eye, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such forms cognizable by the eye are to be cultivated.
‘Forms cognizable by the eye, Sāriputta, I say are of two kinds: to be cultivated and not to be cultivated’—what was said by the Blessed One was said with reference to this.
Sounds cognizable by the ear, Sāriputta… such sounds cognizable by the ear are not to be cultivated… such sounds cognizable by the ear are to be cultivated… such odors cognizable by the nose are not to be cultivated… such odors cognizable by the nose are to be cultivated… such tastes cognizable by the tongue are not to be cultivated… such tastes cognizable by the tongue are to be cultivated… tangibles cognizable by the body, Sāriputta… such tangibles cognizable by the body are not to be cultivated… such tangibles cognizable by the body are to be cultivated.
‘Mental objects cognizable by the mind, Sāriputta, I say are of two kinds: to be cultivated and not to be cultivated’—thus it was said by the Blessed One.
Venerable sir, such mental objects cognizable by the mind as, when cultivated, cause unwholesome states to increase and wholesome states to decline—such mental objects cognizable by the mind are not to be cultivated;
and such mental objects cognizable by the mind, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such mental objects cognizable by the mind are to be cultivated.
‘Mental objects cognizable by the mind, Sāriputta, I say are of two kinds: to be cultivated and not to be cultivated’—what was said by the Blessed One was said with reference to this.
Venerable sir, of this statement made in brief by the Blessed One, the meaning of which was not analyzed in detail, I understand the meaning in detail thus.”
It is good, Sāriputta, that of this statement made in brief by me, the meaning of which was not analyzed in detail, you understand the meaning in detail thus.
Sāriputta, such forms cognizable by the eye as, when cultivated, cause unwholesome states to increase and wholesome states to decline—such forms cognizable by the eye are not to be cultivated;
and such forms cognizable by the eye, Sāriputta, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such forms cognizable by the eye are to be cultivated.
‘Forms cognizable by the eye, Sāriputta, I say are of two kinds: to be cultivated and not to be cultivated’—what was said by me was said with reference to this.
Sounds cognizable by the ear, Sāriputta… such sounds cognizable by the ear are not to be cultivated… such sounds cognizable by the ear are to be cultivated… such odors cognizable by the nose are not to be cultivated… such odors cognizable by the nose are to be cultivated… such tastes cognizable by the tongue are not to be cultivated… such tastes cognizable by the tongue are to be cultivated… such tangibles cognizable by the body are not to be cultivated… such tangibles cognizable by the body are to be cultivated.
Mental objects cognizable by the mind, Sāriputta… such mental objects cognizable by the mind are not to be cultivated… such mental objects cognizable by the mind are to be cultivated.
‘Mental objects cognizable by the mind, Sāriputta, I say are of two kinds: to be cultivated and not to be cultivated’—what was said by me was said with reference to this.
Robes, Sāriputta, I say are of two kinds: to be cultivated and not to be cultivated… Almsfood, Sāriputta… Lodging, Sāriputta… A village, Sāriputta… A town, Sāriputta… A city, Sāriputta… A country, Sāriputta… A person, Sāriputta, I say is of two kinds: to be cultivated and not to be cultivated.”
“Venerable sir, of this statement made in brief by the Blessed One, the meaning of which was not analyzed in detail, I understand the meaning in detail thus.
Venerable sir, such robes as, when cultivated, cause unwholesome states to increase and wholesome states to decline—such robes are not to be cultivated;
and such robes, venerable sir, as, when cultivated, cause unwholesome states to decline and wholesome states to increase—such robes are to be cultivated.
‘Robes, Sāriputta, I say are of two kinds: to be cultivated and not to be cultivated’—what was said by the Blessed One was said with reference to this.
Almsfood, Sāriputta… such almsfood is not to be cultivated… such almsfood is to be cultivated… Lodging, Sāriputta… such lodging is not to be cultivated… such lodging is to be cultivated… A village, Sāriputta… such a village is not to be cultivated… such a village is to be cultivated… such a town is not to be cultivated… such a town is to be cultivated… such a city is not to be cultivated… such a city is to be cultivated… such a country is not to be cultivated… such a country is to be cultivated.
Venerable sir, such a person as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such a person is not to be cultivated;
and such a person, venerable sir, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such a person is to be cultivated.
‘A person, Sāriputta, I say is of two kinds: to be cultivated and not to be cultivated’—what was said by the Blessed One was said with reference to this.
Venerable sir, of this statement made in brief by the Blessed One, the meaning of which was not analyzed in detail, I understand the meaning in detail thus.”
It is good, Sāriputta, that of this statement made in brief by me, the meaning of which was not analyzed in detail, you understand the meaning in detail thus.
Sāriputta, such a person as, when cultivated, causes unwholesome states to increase and wholesome states to decline—such a person is not to be cultivated;
and such a person, Sāriputta, as, when cultivated, causes unwholesome states to decline and wholesome states to increase—such a person is to be cultivated.
If all khattiyas, Sāriputta, were to understand the meaning in detail thus of this statement made in brief by me, it would be for the long-term welfare and happiness of all khattiyas.
If all brahmins, Sāriputta… If all vessas, Sāriputta… If all suddas, Sāriputta, were to understand the meaning in detail thus of this statement made in brief by me, it would be for the long-term welfare and happiness of all suddas.
If the world with its devas, Sāriputta, with its Māras and Brahmās, this generation with its ascetics and brahmins, its devas and humans, were to understand the meaning in detail thus of this statement made in brief by me, it would be for the long-term welfare and happiness of the world with its devas, with its Māras and Brahmās, this generation with its ascetics and brahmins, its devas and humans.”
Just as, bhikkhus, a fire started in a reed-house or a grass-house burns even gabled houses that are plastered and smoothed, with bolted doors and shuttered windows;
Therefore, bhikkhus, you should train thus: ‘We will be wise and discerning.’”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When this was said, the venerable Ānanda said to the Blessed One:
“kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti?
“Venerable sir, to what extent is a bhikkhu fit to be called ‘wise and discerning’?”
“Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti—ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti.
“Ānanda, when a bhikkhu is skilled in the elements, skilled in the sense bases, skilled in dependent origination, and skilled in the possible and the impossible—to this extent, Ānanda, a bhikkhu is fit to be called ‘wise and discerning.’”
There are, Ānanda, these six elements: the earth element, the water element, the fire element, the air element, the space element, the consciousness element.
There are, Ānanda, these six elements: the pleasure element, the pain element, the joy element, the grief element, the equanimity element, the ignorance element.
There are, Ānanda, these six elements: the sensual-desire element, the renunciation element, the ill-will element, the non-ill-will element, the cruelty element, the non-cruelty element.
“But, venerable sir, to what extent is one fit to be called ‘a bhikkhu skilled in the sense bases’?”
“Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni—cakkhu ceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca.
“There are, Ānanda, these six internal and external sense bases: the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental objects.
When, Ānanda, one knows and sees these six internal and external sense bases—to this extent, Ānanda, one is fit to be called ‘a bhikkhu skilled in the sense bases.’”
‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is: with ignorance as condition, formations come to be; with formations as condition, consciousness comes to be; with consciousness as condition, name-and-form comes to be; with name-and-form as condition, the six sense bases come to be; with the six sense bases as condition, contact comes to be; with contact as condition, feeling comes to be; with feeling as condition, craving comes to be; with craving as condition, clinging comes to be; with clinging as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be.
But with the remainderless fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief, and despair cease.
“Here, Ānanda, a bhikkhu understands: ‘It is impossible, it cannot happen that a person endowed with right view would regard any formation as permanent; no such case exists.’
He understands: ‘It is impossible, it cannot happen that a person endowed with right view would regard any formation as pleasant; no such case exists.’
He understands: ‘It is impossible, it cannot happen that a person endowed with right view would regard any phenomenon as self; no such case exists.’ And he understands: ‘It is possible that an ordinary person might regard some phenomenon as self; such a case exists.’
He understands: ‘It is impossible, it cannot happen that a person endowed with right view would deprive his father of life… deprive an Arahant of life; no such case exists.’
He understands: ‘It is impossible, it cannot happen that a person endowed with right view would, with a mind of hate, draw the Tathāgata’s blood; no such case exists.’
He understands: ‘It is impossible, it cannot happen that two Arahant Perfectly Enlightened Ones should arise in one world-system, not before, not after; no such case exists.’
He understands: ‘It is impossible, it cannot happen that two Universal Monarchs should arise in one world-system, not before, not after; no such case exists.’
He understands: ‘It is impossible, it cannot happen that a woman should hold the position of Sakka… the position of Māra… the position of Brahmā; no such case exists.’
He understands: ‘It is impossible, it cannot happen that a wished-for, agreeable, pleasant result should arise from bodily misconduct; no such case exists.’
He understands: ‘It is impossible, it cannot happen that a wished-for, agreeable, pleasant result should arise from verbal misconduct… from mental misconduct; no such case exists.’
And he understands: ‘It is possible that an unwished-for, disagreeable, unpleasant result should arise from verbal misconduct… from mental misconduct; such a case exists.’
He understands: ‘It is impossible, it cannot happen that an unwished-for, disagreeable, unpleasant result should arise from good bodily conduct; no such case exists.’
He understands: ‘It is impossible, it cannot happen that an unwished-for, disagreeable, unpleasant result should arise from good verbal conduct… from good mental conduct; no such case exists.’
And he understands: ‘It is possible that a wished-for, agreeable, pleasant result should arise from good verbal conduct… from good mental conduct; such a case exists.’
He understands: ‘It is impossible, it cannot happen that one who engages in bodily misconduct should, on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; no such case exists.’
And he understands: ‘It is possible that one who engages in bodily misconduct should, on that account, for that reason, with the breakup of the body, after death, be reborn in a state of deprivation, in a bad destination, in perdition, in hell; such a case exists.’
He understands: ‘It is impossible, it cannot happen that one who engages in verbal misconduct… in mental misconduct should, on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; no such case exists.’
And he understands: ‘It is possible that one who engages in verbal misconduct… in mental misconduct should, on that account, for that reason, with the breakup of the body, after death, be reborn in a state of deprivation, in a bad destination, in perdition, in hell; such a case exists.’
He understands: ‘It is impossible, it cannot happen that one who engages in good bodily conduct should, on that account, for that reason, with the breakup of the body, after death, be reborn in a state of deprivation, in a bad destination, in perdition, in hell; no such case exists.’
And he understands: ‘It is possible that one who engages in good bodily conduct should, on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; such a case exists.’
He understands: ‘It is impossible, it cannot happen that one who engages in good verbal conduct… in good mental conduct should, on that account, for that reason, with the breakup of the body, after death, be reborn in a state of deprivation, in a bad destination, in perdition, in hell; no such case exists.’
And he understands: ‘It is possible that one who engages in good verbal conduct… in good mental conduct should, on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; such a case exists.’
“Therefore, Ānanda, remember this discourse on Dhamma as ‘The Discourse on the Many Kinds of Elements,’ remember it as ‘The Fourfold Revolution,’ remember it as ‘The Mirror of Dhamma,’ remember it as ‘The Drum of the Deathless,’ remember it as ‘The Unexcelled Victory in Battle.’”
Tatha, bhikkhus, was a Paccekabuddha who lived for a long time on this Isigili mountain; Sutavā, bhikkhus, was a Paccekabuddha who lived for a long time on this Isigili mountain;
whatever unification of mind, bhikkhus, is equipped with these seven factors—this, bhikkhus, is called noble right concentration with its supports, and also with its requisites.
‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad kamma; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who have gone rightly, practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known’—this, bhikkhus, is wrong view.
‘There is what is given, what is offered, what is sacrificed; there is fruit and result of good and bad kamma; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are ascetics and brahmins in the world who have gone rightly, practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known’—this, bhikkhus, is right view that is tainted, partaking of merit, resulting in acquisitions.
Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā?
And what, bhikkhus, is right view that is noble, untainted, supramundane, a factor of the path?
Whatever, bhikkhus, for one of noble mind, of untainted mind, possessing the noble path, cultivating the noble path, is wisdom, the wisdom faculty, the power of wisdom, the enlightenment factor of investigation of states, right view as a path factor—this, bhikkhus, is called right view that is noble, untainted, supramundane, a factor of the path.
So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo.
One strives for the abandoning of wrong view, for the attainment of right view: that is one’s right effort.
So sato micchādiṭṭhiṁ pajahati, sato sammādiṭṭhiṁ upasampajja viharati, sāssa hoti sammāsati.
Mindfully one abandons wrong view, mindfully one enters upon and dwells in right view: that is one’s right mindfulness.
Whatever, bhikkhus, for one of noble mind, of untainted mind, possessing the noble path, cultivating the noble path, is thought, directed thought, intention, application, re-application, mental placing, verbal formation—this, bhikkhus, is right intention that is noble, untainted, supramundane, a factor of the path.
So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo.
One strives for the abandoning of wrong intention, for the attainment of right intention: that is one’s right effort.
So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati;
Mindfully one abandons wrong intention, mindfully one enters upon and dwells in right intention;
Abstinence from false speech, abstinence from slanderous speech, abstinence from harsh speech, abstinence from idle chatter—this, bhikkhus, is right speech that is tainted, partaking of merit, resulting in acquisitions.
Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā?
And what, bhikkhus, is right speech that is noble, untainted, supramundane, a factor of the path?
Whatever, bhikkhus, for one of noble mind, of untainted mind, possessing the noble path, cultivating the noble path, is abstention, refraining, holding back, avoidance from the four kinds of verbal misconduct—this, bhikkhus, is right speech that is noble, untainted, supramundane, a factor of the path.
So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya;
One strives for the abandoning of wrong speech, for the attainment of right speech;
svāssa hoti sammāvāyāmo.
that is one’s right effort.
So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati;
Mindfully one abandons wrong speech, mindfully one enters upon and dwells in right speech;
Abstinence from killing living beings, abstinence from taking what is not given, abstinence from sexual misconduct—this, bhikkhus, is right action that is tainted, partaking of merit, resulting in acquisitions.
Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo?
And what, bhikkhus, is right action that is noble, untainted, supramundane, a factor of the path?
Whatever, bhikkhus, for one of noble mind, of untainted mind, possessing the noble path, cultivating the noble path, is abstention, refraining, holding back, avoidance from the three kinds of bodily misconduct—this, bhikkhus, is right action that is noble, untainted, supramundane, a factor of the path.
So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya;
One strives for the abandoning of wrong action, for the attainment of right action;
svāssa hoti sammāvāyāmo.
that is one’s right effort.
So sato micchākammantaṁ pajahati, sato sammākammantaṁ upasampajja viharati;
Mindfully one abandons wrong action, mindfully one enters upon and dwells in right action;
Here, bhikkhus, a noble-one's-disciple, having abandoned wrong livelihood, earns his living by right livelihood—this, bhikkhus, is right livelihood that is tainted, partaking of merit, resulting in acquisitions.
Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo?
And what, bhikkhus, is right livelihood that is noble, untainted, supramundane, a factor of the path?
Whatever, bhikkhus, for one of noble mind, of untainted mind, possessing the noble path, cultivating the noble path, is abstention, refraining, holding back, avoidance from wrong livelihood—this, bhikkhus, is right livelihood that is noble, untainted, supramundane, a factor of the path.
So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya;
He strives for the abandoning of wrong livelihood and for the attainment of right livelihood;
svāssa hoti sammāvāyāmo.
this is his right effort.
So sato micchāājīvaṁ pajahati, sato sammāājīvaṁ upasampajja viharati;
Mindfully he abandons wrong livelihood, mindfully he enters upon and abides in right livelihood;
For one of right view, monks, right intention comes to be, for one of right intention right speech comes to be, for one of right speech right action comes to be, for one of right action right livelihood comes to be, for one of right livelihood right effort comes to be, for one of right effort right mindfulness comes to be, for one of right mindfulness right concentration comes to be, for one of right concentration right knowledge comes to be, for one of right knowledge right liberation comes to be.
For one of right intention, monks, wrong intention is worn away... for one of right speech, monks, wrong speech is worn away... for one of right action, monks, wrong action is worn away... for one of right livelihood, monks, wrong livelihood is worn away... for one of right effort, monks, wrong effort is worn away... for one of right mindfulness, monks, wrong mindfulness is worn away... for one of right concentration, monks, wrong concentration is worn away... for one of right knowledge, monks, wrong knowledge is worn away... for one of right liberation, monks, wrong liberation is worn away.
Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.
And whatever many bad unwholesome states arise conditioned by wrong liberation, these too are worn away for him.
Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.
Many wholesome states conditioned by right liberation reach fulfillment through development.
Thus, monks, there are twenty wholesome factors and twenty unwholesome factors—the great forty-fold teaching has been set in motion, irreversible by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world.
Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti—sammādiṭṭhiñce bhavaṁ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;
If any ascetic or brahmin, monks, should think to criticize and reject this great forty-fold teaching, ten legitimate grounds for criticism would come to him here and now—if the venerable one criticizes right view, then those ascetics and brahmins of wrong view are worthy of your worship, worthy of your praise;
sammāsaṅkappañce bhavaṁ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;
if the venerable one criticizes right intention, then those ascetics and brahmins of wrong intention are worthy of your worship, worthy of your praise;
if the venerable one criticizes right speech... if the venerable one criticizes right action... if the venerable one criticizes right livelihood... if the venerable one criticizes right effort... if the venerable one criticizes right mindfulness... if the venerable one criticizes right concentration... if the venerable one criticizes right knowledge... if the venerable one criticizes right liberation, then those ascetics and brahmins of wrong liberation are worthy of your worship, worthy of your praise.
If any ascetic or brahmin, monks, should think to criticize and reject this great forty-fold teaching, these ten legitimate grounds for criticism would come to him here and now.
Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu.
Even those, monks, who were Ājīvakas, Nigaṇṭhas, advocates of non-causation, advocates of non-action, nihilists, even they did not think to criticize and reject the great forty-fold teaching.
Taṁ kissa hetu?
For what reason?
Nindābyārosaupārambhabhayā”ti.
From fear of blame, abuse, and reproach."
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those monks delighted in the Blessed One's words.
Mahācattārīsakasuttaṁ niṭṭhitaṁ sattamaṁ.
The Great Forty Discourse is finished, the seventh.
end of section [117 - Mahācattārīsakasutta]❧
118 – Ānāpānassatisutta
mn118
mn118
Majjhima Nikāya 118
The Middle Length Discourses 118
Ānāpānassatisutta
Mindfulness of Breathing
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ—āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, the Stilt House of Migāra’s mother, together with many very well-known elder disciples—with the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāyana, the Venerable Mahākoṭṭhita, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and with other very well-known elder disciples.
Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti.
Now on that occasion the elder bhikkhus were instructing and admonishing the new bhikkhus.
Some elder bhikkhus were instructing and admonishing ten bhikkhus, some elder bhikkhus were instructing and admonishing twenty bhikkhus, some elder bhikkhus were instructing and admonishing thirty bhikkhus, some elder bhikkhus were instructing and admonishing forty bhikkhus.
Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti.
And those new bhikkhus, being instructed and admonished by the elder bhikkhus, came to know a lofty distinction, from what was before to what came after.
Now on that occasion the Blessed One, on the Uposatha day of the fifteenth, at the Pavāraṇā ceremony, on a night of the full moon, was sitting in the open surrounded by the Sangha of bhikkhus.
Therefore, bhikkhus, arouse still more energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.
Some elder bhikkhus were instructing and admonishing ten bhikkhus, some elder bhikkhus were instructing and admonishing twenty bhikkhus, some elder bhikkhus were instructing and admonishing thirty bhikkhus, some elder bhikkhus were instructing and admonishing forty bhikkhus.
Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti.
And those new bhikkhus, being instructed and admonished by the elder bhikkhus, came to know a lofty distinction, from what was before to what came after.
Now on that occasion the Blessed One, on the Uposatha day of the fifteenth, of the Komudī cātumāsiniṁ, on a night of the full moon, was sitting in the open surrounded by the Sangha of bhikkhus.
such, bhikkhus, is this assembly that an assembly of such a kind is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.
such, bhikkhus, is this assembly that for an assembly of such a kind a small gift given is of great fruit, and a large gift given is of still greater fruit.
Bhikkhus, there are in this Sangha of bhikkhus arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge—such bhikkhus, bhikkhus, there are in this Sangha of bhikkhus.
Bhikkhus, there are in this Sangha of bhikkhus those who, with the destruction of the five lower fetters, are spontaneously arisen, due to attain Nibbāna there without returning from that world—such bhikkhus, bhikkhus, there are in this Sangha of bhikkhus.
Bhikkhus, there are in this Sangha of bhikkhus those who, with the destruction of three fetters and the attenuation of lust, hatred, and delusion, are once-returners, who will return once to this world and make an end of suffering—such bhikkhus, bhikkhus, there are in this Sangha of bhikkhus.
Bhikkhus, there are in this Sangha of bhikkhus those who, with the destruction of three fetters, are stream-enterers, no longer subject to perdition, bound for awakening—such bhikkhus, bhikkhus, there are in this Sangha of bhikkhus.
Bhikkhus, there are in this Sangha of bhikkhus those who dwell committed to the development of the four establishments of mindfulness—such bhikkhus, bhikkhus, there are in this Sangha of bhikkhus.
Bhikkhus, there are in this Sangha of bhikkhus those who dwell committed to the development of the four right strivings … as above … the four bases for spiritual power … the five spiritual faculties … the five spiritual powers … the seven factors of enlightenment … the Noble Eightfold Path—such bhikkhus, bhikkhus, there are in this Sangha of bhikkhus.
Bhikkhus, there are in this Sangha of bhikkhus those who dwell committed to the development of loving-kindness … committed to the development of compassion … committed to the development of altruistic joy … committed to the development of equanimity … committed to the development of the meditation on foulness … committed to the development of the perception of impermanence—such bhikkhus, bhikkhus, there are in this Sangha of bhikkhus.
Here, bhikkhus, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, straightened his body, and established mindfulness in front of him.
So satova assasati satova passasati.
Ever mindful he breathes in, ever mindful he breathes out.
on that occasion, bhikkhus, the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
Therefore, bhikkhus, on that occasion the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
on that occasion, bhikkhus, the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
Therefore, bhikkhus, on that occasion the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
On whatever occasion, bhikkhus, a bhikkhu trains thus: ‘I shall breathe in experiencing the mind’; trains thus: ‘I shall breathe out experiencing the mind’;
on that occasion, bhikkhus, the bhikkhu dwells contemplating the mind in the mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
Therefore, bhikkhus, on that occasion the bhikkhu dwells contemplating the mind in the mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
on that occasion, bhikkhus, the bhikkhu dwells contemplating dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
Therefore, bhikkhus, on that occasion the bhikkhu dwells contemplating dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
On whatever occasion, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world, on that occasion his mindfulness is established and unremitting.
On whatever occasion, bhikkhus, a bhikkhu’s mindfulness is established and unremitting, on that occasion the enlightenment factor of mindfulness is aroused in the bhikkhu.
On that occasion the bhikkhu develops the enlightenment factor of mindfulness, and on that occasion the enlightenment factor of mindfulness comes to fulfillment by development in the bhikkhu.
So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati.
Dwelling thus mindful, he investigates that Dhamma with wisdom, scrutinizes it, makes an inquiry into it.
On whatever occasion, bhikkhus, a bhikkhu dwelling thus mindful investigates that Dhamma with wisdom, scrutinizes it, makes an inquiry into it, on that occasion the enlightenment factor of discrimination of states is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of discrimination of states, and on that occasion the enlightenment factor of discrimination of states comes to fulfillment by development in the bhikkhu.
On whatever occasion, bhikkhus, for a bhikkhu who investigates that Dhamma with wisdom, scrutinizes it, makes an inquiry into it, energy is aroused and unsluggish, on that occasion the enlightenment factor of energy is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of energy, and on that occasion the enlightenment factor of energy comes to fulfillment by development in the bhikkhu.
Āraddhavīriyassa uppajjati pīti nirāmisā.
In one whose energy is aroused, unworldly rapture arises.
On whatever occasion, bhikkhus, in a bhikkhu whose energy is aroused unworldly rapture arises, on that occasion the enlightenment factor of rapture is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of rapture, and on that occasion the enlightenment factor of rapture comes to fulfillment by development in the bhikkhu.
On whatever occasion, bhikkhus, for a bhikkhu who is enraptured the body becomes tranquil and the mind becomes tranquil, on that occasion the enlightenment factor of tranquillity is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of tranquillity, and on that occasion the enlightenment factor of tranquillity comes to fulfillment by development in the bhikkhu.
Passaddhakāyassa sukhino cittaṁ samādhiyati.
For one whose body is tranquil and who is happy, the mind becomes concentrated.
On whatever occasion, bhikkhus, for a bhikkhu whose body is tranquil and who is happy the mind becomes concentrated, on that occasion the enlightenment factor of concentration is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of concentration, and on that occasion the enlightenment factor of concentration comes to fulfillment by development in the bhikkhu.
So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.
He looks on with thorough equanimity at the mind thus concentrated.
On whatever occasion, bhikkhus, a bhikkhu looks on with thorough equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of equanimity, and on that occasion the enlightenment factor of equanimity comes to fulfillment by development in the bhikkhu.
On whatever occasion, bhikkhus, a bhikkhu dwells contemplating feelings… as above… the mind… dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world, on that occasion his mindfulness is established and unremitting.
On whatever occasion, bhikkhus, a bhikkhu’s mindfulness is established and unremitting, on that occasion the enlightenment factor of mindfulness is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of mindfulness, and on that occasion the enlightenment factor of mindfulness comes to fulfillment by development in the bhikkhu.
So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati.
Dwelling thus mindful, he investigates that Dhamma with wisdom, scrutinizes it, makes an inquiry into it.
On whatever occasion, bhikkhus, a bhikkhu dwelling thus mindful investigates that Dhamma with wisdom, scrutinizes it, makes an inquiry into it, on that occasion the enlightenment factor of discrimination of states is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of discrimination of states, and on that occasion the enlightenment factor of discrimination of states comes to fulfillment by development in the bhikkhu.
On whatever occasion, bhikkhus, for a bhikkhu who investigates that Dhamma with wisdom, scrutinizes it, makes an inquiry into it, energy is aroused and unsluggish, on that occasion the enlightenment factor of energy is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of energy, and on that occasion the enlightenment factor of energy comes to fulfillment by development in the bhikkhu.
Āraddhavīriyassa uppajjati pīti nirāmisā.
In one whose energy is aroused, unworldly rapture arises.
On whatever occasion, bhikkhus, in a bhikkhu whose energy is aroused unworldly rapture arises, on that occasion the enlightenment factor of rapture is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of rapture, and on that occasion the enlightenment factor of rapture comes to fulfillment by development in the bhikkhu.
On whatever occasion, bhikkhus, for a bhikkhu who is enraptured the body becomes tranquil and the mind becomes tranquil, on that occasion the enlightenment factor of tranquillity is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of tranquillity, and on that occasion the enlightenment factor of tranquillity comes to fulfillment by development in the bhikkhu.
Passaddhakāyassa sukhino cittaṁ samādhiyati.
For one whose body is tranquil and who is happy, the mind becomes concentrated.
On whatever occasion, bhikkhus, for a bhikkhu whose body is tranquil and who is happy the mind becomes concentrated, on that occasion the enlightenment factor of concentration is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of concentration, and on that occasion the enlightenment factor of concentration comes to fulfillment by development in the bhikkhu.
So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.
He looks on with thorough equanimity at the mind thus concentrated.
On whatever occasion, bhikkhus, a bhikkhu looks on with thorough equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused in the bhikkhu, on that occasion the bhikkhu develops the enlightenment factor of equanimity, and on that occasion the enlightenment factor of equanimity comes to fulfillment by development in the bhikkhu.
Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based on seclusion, based on dispassion, based on cessation, maturing in relinquishment.
He develops the enlightenment factor of discrimination of states … as above … he develops the enlightenment factor of energy … he develops the enlightenment factor of rapture … he develops the enlightenment factor of tranquillity … he develops the enlightenment factor of concentration …
Then a number of bhikkhus, after the meal, on returning from their almsround, had assembled and were sitting together in the attendance hall when this conversation arose among them:
“acchariyaṁ, āvuso, abbhutaṁ, āvuso.
“It is wonderful, friends, it is marvellous, friends!
How mindfulness of the body, when developed and cultivated, has been said by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, to be of great fruit and great benefit.”
And this conversation among those bhikkhus was left unfinished, for the Blessed One, emerging from seclusion in the evening, went to the attendance hall;
upasaṅkamitvā paññatte āsane nisīdi.
and having gone, he sat down on the seat prepared.
Nisajja kho bhagavā bhikkhū āmantesi:
Sitting down, the Blessed One addressed the bhikkhus:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“For what discussion, bhikkhus, are you now assembled here, and what was the conversation among you that was unfinished?”
“Here, venerable sir, after the meal, on returning from our almsround, we had assembled and were sitting together in the attendance hall when this conversation arose among us:
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso.
‘It is wonderful, friends, it is marvellous, friends!
How mindfulness of the body, when developed and cultivated, has been said by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, to be of great fruit and great benefit.’
Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
This, venerable sir, was the conversation among us that was unfinished when the Blessed One arrived.”
“Kathaṁ bhāvitā ca, bhikkhave, kāyagatāsati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?
“And how, bhikkhus, is mindfulness of the body developed and how cultivated so that it is of great fruit and great benefit?
Here, bhikkhus, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, straightened his body, and established mindfulness in front of him.
So satova assasati satova passasati;
Ever mindful he breathes in, ever mindful he breathes out;
Furthermore, bhikkhus, a bhikkhu, when walking, knows, ‘I am walking’; or when standing, knows, ‘I am standing’; or when sitting, knows, ‘I am sitting’; or when lying down, knows, ‘I am lying down.’
Furthermore, bhikkhus, a bhikkhu is one who acts with clear comprehension in going forward and returning; who acts with clear comprehension in looking ahead and looking aside; who acts with clear comprehension in bending and stretching; who acts with clear comprehension in wearing the Sanghāṭī, bowl, and robes; who acts with clear comprehension in eating, drinking, chewing, and tasting; who acts with clear comprehension in defecating and urinating; who acts with clear comprehension in walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As he dwells thus, diligent, ardent, and resolute, his thoughts of a worldly kind are abandoned.
Furthermore, bhikkhus, a bhikkhu reviews this very body, upward from the soles of the feet and downward from the tips of the hairs, enclosed by skin and full of various kinds of impurity:
Just as if, bhikkhus, there were a bag with openings at both ends, full of various kinds of grain—such as hill rice, paddy, green gram, cowpeas, sesame, husked rice—and a man with good eyes, having opened it, were to review it thus:
‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti;
‘This is hill rice, this is paddy, this is green gram, this is cowpeas, this is sesame, this is husked rice’;
so too, bhikkhus, a bhikkhu reviews this very body, upward from the soles of the feet and downward from the tips of the hairs, enclosed by skin and full of various kinds of impurity:
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground—one day dead, or two days dead, or three days dead—swollen, blue, and festering.
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground, being devoured by crows, or hawks, or vultures, or herons, or dogs, or tigers, or leopards, or jackals, or various kinds of worms.
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground, a skeleton with flesh and blood, held together by sinews … as above … a skeleton without flesh but smeared with blood, held together by sinews … as above … a skeleton without flesh and blood, held together by sinews … as above … bones loosened, scattered in all directions—here a hand-bone, there a foot-bone, here an ankle-bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a backbone, here a shoulder-bone, there a neck-bone, here a jaw-bone, there a tooth, there a skull.
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground—bones white, the color of shells … as above … bones piled up, more than a year old … as above … bones rotten and crumbling to dust.
He suffuses, pervades, fills, and spreads throughout this very body with rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by rapture and happiness born of seclusion.
Just as if, bhikkhus, a skilled bathman or bathman’s apprentice, having sprinkled bath powder into a bronze vessel, were to knead it with water, so that the ball of bath powder, saturated and permeated with moisture inside and out, would not drip;
then the cool springs of water, welling up from that lake, would suffuse, pervade, fill, and spread throughout that lake with cool water, so that there would be no part of the whole lake unpervaded by cool water;
so too, bhikkhus, a bhikkhu suffuses, pervades, fills, and spreads throughout this very body with rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by rapture and happiness born of concentration.
He suffuses, pervades, fills, and spreads throughout this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture.
Just as if, bhikkhus, in a pond of blue, or red, or white lotuses, some lotuses, born in the water, growing in the water, did not rise above the water but, nurtured submerged, were from their tips to their roots suffused, pervaded, filled, and spread through with cool water, so that there would be no part of all those blue, red, or white lotuses unpervaded by cool water;
so too, bhikkhus, a bhikkhu suffuses, pervades, fills, and spreads throughout this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture.
Just as if, bhikkhus, a man were sitting covered from head to foot with a white cloth, so that there would be no part of his whole body not covered by the white cloth;
so too, bhikkhus, a bhikkhu sits pervading this very body with a pure, bright mind, so that there is no part of his whole body unpervaded by a pure, bright mind.
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As he dwells thus, diligent, ardent, and resolute, his thoughts of a worldly kind are abandoned.
For whomever, bhikkhus, mindfulness of the body is developed and cultivated, for him wholesome states, whatever are part of true knowledge, are included.
so too, bhikkhus, for whomever mindfulness of the body is developed and cultivated, for him wholesome states, whatever are part of true knowledge, are included.
“So too, bhikkhus, for whomever mindfulness of the body is undeveloped and uncultivated, Māra gains an opportunity over him, Māra gains a support in him.
Seyyathāpi, bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ;
Just as if, bhikkhus, there were a dry, sapless piece of wood;
atha puriso āgaccheyya uttarāraṇiṁ ādāya:
then a man would come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
‘I will produce fire, I will make heat appear.’
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, bhikkhus, would that man, by taking that upper fire-stick and drilling with it that dry, sapless piece of wood, produce fire and make heat appear?”
“So too, bhikkhus, for whomever mindfulness of the body is undeveloped and uncultivated, Māra gains an opportunity over him, Māra gains a support in him.
“So too, bhikkhus, for whomever mindfulness of the body is undeveloped and uncultivated, Māra gains an opportunity over him, Māra gains a support in him.
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
For whomever, bhikkhus, mindfulness of the body is developed and cultivated, Māra does not gain an opportunity over him, Māra does not gain a support in him.
Just as if, bhikkhus, a man were to throw a light ball of string onto a door-panel made entirely of heartwood.
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso taṁ lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake labhetha otāran”ti?
What do you think, bhikkhus, would that man gain an opportunity with that light ball of string on that door-panel made entirely of heartwood?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“So too, bhikkhus, for whomever mindfulness of the body is developed and cultivated, Māra does not gain an opportunity over him, Māra does not gain a support in him.
Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ;
Just as if, bhikkhus, there were a wet, sappy piece of wood;
atha puriso āgaccheyya uttarāraṇiṁ ādāya:
then a man would come with an upper fire-stick, thinking:
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
‘I will produce fire, I will make heat appear.’
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
What do you think, bhikkhus, would that man, by taking that upper fire-stick and drilling with it that wet, sappy piece of wood, produce fire and make heat appear?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“So too, bhikkhus, for whomever mindfulness of the body is developed and cultivated, Māra does not gain an opportunity over him, Māra does not gain a support in him.
Just as if, bhikkhus, there were a water-pot full of water, up to the brim so a crow could drink from it, placed on a stand;
atha puriso āgaccheyya udakabhāraṁ ādāya.
then a man would come along carrying a load of water.
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?
What do you think, bhikkhus, would that man be able to pour water into it?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“So too, bhikkhus, for whomever mindfulness of the body is developed and cultivated, Māra does not gain an opportunity over him, Māra does not gain a support in him.
Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
For whomever, bhikkhus, mindfulness of the body is developed and cultivated, he, towards whatever state realizable by direct knowledge he inclines his mind for realizing it by direct knowledge, attains the ability to witness it, whenever there is a suitable basis.
If a strong man were to tilt it in any direction, would water come out?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
“So too, bhikkhus, for whomever mindfulness of the body is developed and cultivated, he, towards whatever state realizable by direct knowledge he inclines his mind for realizing it by direct knowledge, attains the ability to witness it, whenever there is a suitable basis.
If a strong man were to loosen the embankment in any direction, would water come out?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
“So too, bhikkhus, for whomever mindfulness of the body is developed and cultivated, he, towards whatever state realizable by direct knowledge he inclines his mind for realizing it by direct knowledge, attains the ability to witness it, whenever there is a suitable basis.
then a skilled trainer, a charioteer of horses to be tamed, having mounted it, holding the reins in his left hand and the whip in his right, could drive out and drive back wherever he wished, whenever he wished;
evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
so too, bhikkhus, for whomever mindfulness of the body is developed and cultivated, he, towards whatever state realizable by direct knowledge he inclines his mind for realizing it by direct knowledge, attains the ability to witness it, whenever there is a suitable basis.
When mindfulness of the body, bhikkhus, has been pursued, developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken, ten benefits may be expected.
Aratiratisaho hoti, na ca taṁ arati sahati, uppannaṁ aratiṁ abhibhuyya viharati.
He is a conqueror of discontent and delight, and discontent does not conquer him; he dwells having overcome discontent whenever it arises.
Bhayabheravasaho hoti, na ca taṁ bhayabheravaṁ sahati, uppannaṁ bhayabheravaṁ abhibhuyya viharati.
He is a conqueror of fear and dread, and fear and dread do not conquer him; he dwells having overcome fear and dread whenever it arises.
He is able to endure cold, heat, hunger, thirst, contact with gadflies, mosquitoes, wind, sun, and creeping things, ill-spoken, unwelcome words; he is of a nature to bear arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, unwelcome, life-threatening.
He is a obtainer at will, without difficulty, without trouble, of the four jhānas that are higher mental states, pleasant abidings in the here-and-now.
Having been one, he becomes many; having been many, he becomes one; he appears … as above … he wields bodily mastery even as far as the Brahmā world.
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca …pe….
With the divine ear element, purified and surpassing the human, he hears both kinds of sounds, divine and human, those that are far and near … as above ….
He understands a mind with lust as a mind with lust, and a mind without lust … as above … a mind with hate … a mind without hate … a mind with delusion … a mind without delusion … a contracted mind … a distracted mind … an exalted mind … an unexalted mind … a surpassed mind … an unsurpassed mind … a concentrated mind … an unconcentrated mind … a liberated mind … an unliberated mind as an unliberated mind.
He recollects his manifold past lives, that is, one birth, two births … as above … thus with their aspects and particulars he recollects his manifold past lives.
With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; he understands how beings fare according to their kamma.
By the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he abides in it.
When mindfulness of the body, bhikkhus, has been pursued, developed, cultivated, made a vehicle, made a basis, established, consolidated, and well undertaken, these ten benefits may be expected.”
Idamavoca bhagavā.
That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The bhikkhus, gratified, delighted in the Blessed One’s words.
Kāyagatāsatisuttaṁ niṭṭhitaṁ navamaṁ.
Mindfulness of the Body Sutta, the ninth.
end of section [119 - Kāyagatāsatisutta]❧
120 – Saṅkhārupapattisutta
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Majjhima Nikāya 120
The Middle Length Discourses 120
Saṅkhārupapattisutta
Reappearance by Aspiration
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied to the Blessed One.
‘Oh, that on the dissolution of the body, after death, I might reappear in the company of affluent brahmins… as above… in the company of affluent householders!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
He sets his mind on that, he resolves his mind on that, he develops his mind on that.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those aspirations and that abiding of his, thus developed, thus cultivated, lead to reappearance there.
He has heard—‘The Tāvatiṁsa devas… as above… the Yāma devas… the Tusita devas… the Nimmānaratī devas… the Paranimmitavasavattī devas are long-lived, beautiful, and abound in happiness.’
He has heard—‘The Brahmā of Two Thousand… as above… the Brahmā of Three Thousand… the Brahmā of Four Thousand… the Brahmā of Five Thousand is long-lived, beautiful, and abounds in happiness.’
The Brahmā of a Hundred Thousand, bhikkhus, pervades and masters a hundred-thousand-fold world system.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
He pervades and masters also the beings who have reappeared there.
Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;
Just as if, bhikkhus, an ornament of Jambu-river gold, well-hammered by a skilled goldsmith’s son, placed on a saffron cloth, would shine, blaze, and radiate;
He has heard—‘The devas of Radiance… as above… the devas of Limited Radiance… the devas of Immeasurable Radiance… the devas of Streaming Radiance are long-lived, beautiful, and abound in happiness.’
He has heard—‘The devas of Limited Glory… as above… the devas of Immeasurable Glory… the devas of Refulgent Glory are long-lived, beautiful, and abound in happiness.’
He has heard—‘The devas of Great Fruit… as above… the Avihā devas… the Atappā devas… the Sudassā devas… the Sudassī devas… the Akaniṭṭha devas are long-lived, beautiful, and abound in happiness.’
He has heard—‘The devas attending the base of nothingness… as above… the devas attending the base of neither-perception-nor-non-perception are long-lived, of long duration, and abound in happiness.’
‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the devas attending the base of neither-perception-nor-non-perception!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
He sets his mind on that, he resolves his mind on that, he develops his mind on that.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those aspirations and that abiding of his, thus developed, thus cultivated, lead to reappearance there.
‘Oh, that by the destruction of the taints, I might in this very life realize for myself with direct knowledge, enter upon, and abide in the taintless liberation of mind, liberation by wisdom!’
He, by the destruction of the taints, in this very life realizes for himself with direct knowledge, enters upon, and abides in the taintless liberation of mind, liberation by wisdom.
Ayaṁ, bhikkhave, bhikkhu na katthaci upapajjatī”ti.
This bhikkhu, bhikkhus, does not reappear anywhere.”
Idamavoca bhagavā.
That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The bhikkhus, gratified, delighted in the Blessed One’s words.
Saṅkhārupapattisuttaṁ niṭṭhitaṁ dasamaṁ.
Reappearance by Aspiration Sutta, the tenth.
Anupadavaggo niṭṭhito dutiyo.
The Anupada Chapter, the second.
Tassuddānaṁ
Its summary:
Anupada sodhana porisadhammo,
Anupada, Sodhana, Puggala-dhamma,
Sevitabba bahudhātu vibhatti;
Sevitabba, Bahudhātu, Vibhatti;
Buddhassa kittināma cattārīsena,
Of the Buddha, the renowned name by the forty,
Ānāpāno kāyagato upapatti.
Ānāpāna, Kāyagata, Upapatti.
end of section [120 - Saṅkhārupapattisutta]❧
..13.. – Suññata (emptiness/voidness) Vagga
121 – Cūḷasuññatasutta
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Majjhima Nikāya 121
The Middle Length Discourses 121
Cūḷasuññatasutta
The Shorter Discourse on Emptiness
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, the Stilt House of Migāra’s mother.
Just as, Ānanda, this Stilt House of Migāra’s mother is empty of elephants, cattle, horses, and mares, empty of gold and silver, empty of the assembly of women and men, and there is only this non-emptiness, namely, the Saṅgha of bhikkhus as a single thing;
so too, Ānanda, a bhikkhu, not attending to the perception of village, not attending to the perception of human beings, attends to the perception of forest as a single thing.
His mind leaps up, is confident, settles, and is resolved in the perception of forest.
So evaṁ pajānāti:
He understands thus:
‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—araññasaññaṁ paṭicca ekattan’ti.
‘Whatever disturbances there might be dependent on the perception of village, they are not present here; whatever disturbances there might be dependent on the perception of human beings, they are not present here; there is only this measure of disturbance, namely, the perception of forest as a single thing.’
He understands: ‘This field of perception is empty of the perception of village.’ He understands: ‘This field of perception is empty of the perception of human beings.’ He understands: ‘There is only this non-emptiness, namely, the perception of forest as a single thing.’
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
Thus he regards it as empty of what is not there, but as to what remains there, he understands that as present: ‘This is present.’
Again, Ānanda, a bhikkhu, not attending to the perception of human beings, not attending to the perception of forest, attends to the perception of earth as a single thing.
so too, Ānanda, a bhikkhu, not attending to all the unevenness of this earth, the rivers and rugged terrain, the stumps and thorns, the mountains and depressions, attends to the perception of earth as a single thing.
His mind leaps up, is confident, settles, and is resolved in the perception of earth.
So evaṁ pajānāti:
He understands thus:
‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—pathavīsaññaṁ paṭicca ekattan’ti.
‘Whatever disturbances there might be dependent on the perception of human beings, they are not present here; whatever disturbances there might be dependent on the perception of forest, they are not present here; there is only this measure of disturbance, namely, the perception of earth as a single thing.’
He understands: ‘This field of perception is empty of the perception of human beings.’ He understands: ‘This field of perception is empty of the perception of forest.’ He understands: ‘There is only this non-emptiness, namely, the perception of earth as a single thing.’
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
Thus he regards it as empty of what is not there, but as to what remains there, he understands that as present: ‘This is present.’
Again, Ānanda, a bhikkhu, not attending to the perception of forest, not attending to the perception of earth, attends to the perception of the base of infinite space as a single thing.
His mind leaps up, is confident, settles, and is resolved in the perception of the base of infinite space.
So evaṁ pajānāti:
He understands thus:
‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.
‘Whatever disturbances there might be dependent on the perception of forest, they are not present here; whatever disturbances there might be dependent on the perception of earth, they are not present here; there is only this measure of disturbance, namely, the perception of the base of infinite space as a single thing.’
He understands: ‘This field of perception is empty of the perception of forest.’ He understands: ‘This field of perception is empty of the perception of earth.’ He understands: ‘There is only this non-emptiness, namely, the perception of the base of infinite space as a single thing.’
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
Thus he regards it as empty of what is not there, but as to what remains there, he understands that as present: ‘This is present.’
Again, Ānanda, a bhikkhu, not attending to the perception of earth, not attending to the perception of the base of infinite space, attends to the perception of the base of infinite consciousness as a single thing.
His mind leaps up, is confident, settles, and is resolved in the perception of the base of infinite consciousness.
So evaṁ pajānāti:
He understands thus:
‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.
‘Whatever disturbances there might be dependent on the perception of earth, they are not present here; whatever disturbances there might be dependent on the perception of the base of infinite space, they are not present here; there is only this measure of disturbance, namely, the perception of the base of infinite consciousness as a single thing.’
He understands: ‘This field of perception is empty of the perception of earth.’ He understands: ‘This field of perception is empty of the perception of the base of infinite space.’ He understands: ‘There is only this non-emptiness, namely, the perception of the base of infinite consciousness as a single thing.’
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
Thus he regards it as empty of what is not there, but as to what remains there, he understands that as present: ‘This is present.’
Again, Ānanda, a bhikkhu, not attending to the perception of the base of infinite space, not attending to the perception of the base of infinite consciousness, attends to the perception of the base of nothingness as a single thing.
His mind leaps up, is confident, settles, and is resolved in the perception of the base of nothingness.
So evaṁ pajānāti:
He understands thus:
‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.
‘Whatever disturbances there might be dependent on the perception of the base of infinite space, they are not present here; whatever disturbances there might be dependent on the perception of the base of infinite consciousness, they are not present here; there is only this measure of disturbance, namely, the perception of the base of nothingness as a single thing.’
He understands: ‘This field of perception is empty of the perception of the base of infinite space.’ He understands: ‘This field of perception is empty of the perception of the base of infinite consciousness.’ He understands: ‘There is only this non-emptiness, namely, the perception of the base of nothingness as a single thing.’
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
Thus he regards it as empty of what is not there, but as to what remains there, he understands that as present: ‘This is present.’
Again, Ānanda, a bhikkhu, not attending to the perception of the base of infinite consciousness, not attending to the perception of the base of nothingness, attends to the perception of the base of neither-perception-nor-non-perception as a single thing.
His mind leaps up, is confident, settles, and is resolved in the perception of the base of neither-perception-nor-non-perception.
So evaṁ pajānāti:
He understands thus:
‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.
‘Whatever disturbances there might be dependent on the perception of the base of infinite consciousness, they are not present here; whatever disturbances there might be dependent on the perception of the base of nothingness, they are not present here; there is only this measure of disturbance, namely, the perception of the base of neither-perception-nor-non-perception as a single thing.’
He understands: ‘This field of perception is empty of the perception of the base of infinite consciousness.’ He understands: ‘This field of perception is empty of the perception of the base of nothingness.’ He understands: ‘There is only this non-emptiness, namely, the perception of the base of neither-perception-nor-non-perception as a single thing.’
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
Thus he regards it as empty of what is not there, but as to what remains there, he understands that as present: ‘This is present.’
Again, Ānanda, a bhikkhu, not attending to the perception of the base of nothingness, not attending to the perception of the base of neither-perception-nor-non-perception, attends to the signless concentration of mind as a single thing.
His mind leaps up, is confident, settles, and is resolved in the signless concentration of mind.
So evaṁ pajānāti:
He understands thus:
‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.
‘Whatever disturbances there might be dependent on the perception of the base of nothingness, they are not present here; whatever disturbances there might be dependent on the perception of the base of neither-perception-nor-non-perception, they are not present here; there is only this measure of disturbance, namely, that dependent on this very body with its six sense bases as a condition for life.’
He understands: ‘This field of perception is empty of the perception of the base of nothingness.’ He understands: ‘This field of perception is empty of the perception of the base of neither-perception-nor-non-perception.’ He understands: ‘There is only this non-emptiness, namely, that dependent on this very body with its six sense bases as a condition for life.’
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
Thus he regards it as empty of what is not there, but as to what remains there, he understands that as present: ‘This is present.’
Again, Ānanda, a bhikkhu, not attending to the perception of the base of nothingness, not attending to the perception of the base of neither-perception-nor-non-perception, attends to the signless concentration of mind as a single thing.
For him, knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there comes the knowledge: ‘It is liberated.’
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
So evaṁ pajānāti:
He understands thus:
‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.
‘Whatever disturbances there might be dependent on the taint of sensual desire, they are not present here; whatever disturbances there might be dependent on the taint of being, they are not present here; whatever disturbances there might be dependent on the taint of ignorance, they are not present here; there is only this measure of disturbance, namely, that dependent on this very body with its six sense bases as a condition for life.’
He understands: ‘This field of perception is empty of the taint of sensual desire.’ He understands: ‘This field of perception is empty of the taint of being.’ He understands: ‘This field of perception is empty of the taint of ignorance.’ He understands: ‘There is only this non-emptiness, namely, that dependent on this very body with its six sense bases as a condition for life.’
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
Thus he regards it as empty of what is not there, but as to what remains there, he understands that as present: ‘This is present.’
Whatever recluses or brahmins, Ānanda, in the past entered upon and abided in pure, supreme, unsurpassed emptiness, all of them entered upon and abided in this same pure, supreme, unsurpassed emptiness.
Whatever recluses or brahmins, Ānanda, in the future will enter upon and abide in pure, supreme, unsurpassed emptiness, all of them will enter upon and abide in this same pure, supreme, unsurpassed emptiness.
Whatever recluses or brahmins, Ānanda, at present enter upon and abide in pure, supreme, unsurpassed emptiness, all of them enter upon and abide in this same pure, supreme, unsurpassed emptiness.
Therefore, Ānanda, you should train thus: ‘We will enter upon and abide in pure, supreme, unsurpassed emptiness.’ Thus, Ānanda, should you train yourselves.”
Having walked for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the dwelling of Kāḷakhemaka the Sakyan for the day's abiding.
"Ānanda, a bhikkhu does not shine who delights in company, is fond of company, is devoted to delight in company, who delights in a group, is fond of a group, and rejoices in a group.
That such a bhikkhu, Ānanda—delighting in company, fond of company, devoted to delight in company, delighting in a group, fond of a group, and rejoicing in a group—will be an obtainer at will, an obtainer without difficulty, an obtainer without trouble of the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of enlightenment—this is not possible.
Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.
But, Ānanda, for a bhikkhu who dwells alone, withdrawn from a group, it can be expected that he will be an obtainer at will, an obtainer without difficulty, an obtainer without trouble of the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of enlightenment—this is possible.
That such a bhikkhu, Ānanda—delighting in company, fond of company, devoted to delight in company, delighting in a group, fond of a group, and rejoicing in a group—will enter and abide in either a temporary, pleasant deliverance of mind or an unshakeable deliverance of mind—this is not possible.
Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.
But, Ānanda, for a bhikkhu who dwells alone, withdrawn from a group, it can be expected that he will enter and abide in either a temporary, pleasant deliverance of mind or an unshakeable deliverance of mind—this is possible.
Ānanda, I do not see even a single form wherein for one who is attached to it, for one who delights in it, sorrow, lamentation, pain, displeasure, and despair would not arise due to that form’s change and alteration.
If, Ānanda, while the Tathāgata is abiding thus, visitors approach—bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, and their disciples—
then, Ānanda, the Tathāgata, with a mind leaning towards seclusion, sloping towards seclusion, inclining towards seclusion, withdrawn, delighting in renunciation, having utterly finished with worldly ties, his mind aloof from states that are grounds for the taints, invariably gives talk only connected with dismissal.
‘May I enter and abide in internal emptiness,’ then, Ānanda, that bhikkhu should establish his mind right within, should still it, unify it, and concentrate it.
Here, Ānanda, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states ...etc... enters and abides in the first jhāna ...etc... the second jhāna ... the third jhāna ... enters and abides in the fourth jhāna.
In this way, Ānanda, a bhikkhu establishes his mind right within, stills it, unifies it, and concentrates it.
So ajjhattaṁ suññataṁ manasi karoti.
He attends to internal emptiness.
Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.
When he is attending to internal emptiness, his mind does not leap up towards emptiness, is not confident in it, does not settle upon it, and is not liberated by it.
Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
This being so, Ānanda, the bhikkhu understands thus:
‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.
‘When I am attending to internal emptiness, my mind does not leap up towards internal emptiness, is not confident in it, does not settle upon it, and is not liberated by it.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti.
He attends to external emptiness ...etc... he attends to internal-and-external emptiness ...etc... he attends to imperturbability.
Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.
When he is attending to imperturbability, his mind does not leap up towards imperturbability, is not confident in it, does not settle upon it, and is not liberated by it.
Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
This being so, Ānanda, the bhikkhu understands thus:
‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.
‘When I am attending to imperturbability, my mind does not leap up towards imperturbability, is not confident in it, does not settle upon it, and is not liberated by it.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
Then, Ānanda, that bhikkhu should establish his mind right within based on that very same earlier sign of concentration, should still it, unify it, and concentrate it.
If, Ānanda, while that bhikkhu is abiding thus, his mind inclines to talk, he resolves:
‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti.
‘Such talk as is low, vulgar, common, ignoble, unbeneficial, and which does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna—namely, talk about kings, talk about robbers, talk about ministers, talk about armies, talk about fears, talk about battles, talk about food, talk about drink, talk about clothing, talk about dwellings, talk about garlands, talk about scents, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about liquor, talk about street corners, talk about well-side gossip, talk about the departed, desultory talk, speculations about the land and sea, and talk about becoming and non-becoming—such talk I will not engage in.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
But such talk, Ānanda, as is conducive to effacement, helpful for purifying the mind of hindrances, and leads exclusively to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna—namely, talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-entanglement, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation—
‘evarūpiṁ kathaṁ kathessāmī’ti.
‘such talk I will engage in.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
If, Ānanda, while that bhikkhu is abiding thus, his mind inclines to thought, he resolves:
‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti.
‘Such thoughts as are low, vulgar, common, ignoble, unbeneficial, and which do not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna—namely, sensual thought, thought of ill will, thought of cruelty—such thoughts I will not think.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti:
But such thoughts, Ānanda, as are noble, leading to release, and which lead one who acts upon them to the complete destruction of suffering—namely, thought of renunciation, thought of non-ill will, thought of non-cruelty—
‘evarūpe vitakke vitakkessāmī’ti.
‘such thoughts I will think.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
Pañca kho ime, ānanda, kāmaguṇā.
Ānanda, there are these five cords of sensual pleasure.
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing. Sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing—these, Ānanda, are the five cords of sensual pleasure.
‘Mental activity does arise in me concerning one or another of these five cords of sensual pleasure in one or another of their aspects,’ then, this being so, Ānanda, the bhikkhu understands thus:
‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti.
‘Desire and lust for these five cords of sensual pleasure have not been abandoned by me.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
‘No mental activity arises in me concerning any of these five cords of sensual pleasure in any of their aspects,’ then, this being so, Ānanda, the bhikkhu understands thus:
‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti.
‘Desire and lust for these five cords of sensual pleasure have been abandoned by me.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
‘Such is material form, such its origin, such its passing away; such is feeling … such is perception … such are volitional formations … such is consciousness, such its origin, such its passing away.’
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati.
As he abides contemplating arising and passing away in these five aggregates subject to clinging, the conceit ‘I am’ regarding these five aggregates subject to clinging is abandoned.
Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
This being so, Ānanda, the bhikkhu understands thus:
‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.
‘The conceit “I am” regarding these five aggregates subject to clinging has been abandoned by me.’
Itiha tattha sampajāno hoti.
Thus he is clearly comprehending in regard to that.
But such talk, Ānanda, as is conducive to effacement, helpful for purifying the mind of hindrances, and leads exclusively to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna—namely, talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-entanglement, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation—it is for the sake of such talk, Ānanda, that a disciple is fit to follow the Teacher even when being dismissed.
Here, Ānanda, some teacher resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
While he is dwelling thus withdrawn, brahmins and householders, townspeople and country people visit him.
So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.
Being visited by brahmins and householders, townspeople and country people, he becomes desirous of possessions, falls into greed, and reverts to abundance.
Evil unwholesome states that defile, lead to renewed existence, are troublesome, ripen in suffering, and lead to future birth, old age, and death have slain him through disaster for the teacher.
A disciple of that same teacher, emulating his teacher’s seclusion, resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
While he is dwelling thus withdrawn, brahmins and householders, townspeople and country people visit him.
So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.
Being visited by brahmins and householders, townspeople and country people, he becomes desirous of possessions, falls into greed, and reverts to abundance.
Evil unwholesome states that defile, lead to renewed existence, are troublesome, ripen in suffering, and lead to future birth, old age, and death have slain him through disaster for the pupil.
Evaṁ kho, ānanda, antevāsūpaddavo hoti.
Thus, Ānanda, there is disaster for the pupil.
Kathañcānanda, brahmacārūpaddavo hoti?
And how, Ānanda, is there disaster for one leading the holy life?
Here, Ānanda, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.
He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
While he is dwelling thus withdrawn, brahmins and householders, townspeople and country people visit him.
So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya.
Being visited by brahmins and householders, townspeople and country people, he does not become desirous of possessions, does not fall into greed, does not revert to abundance.
A disciple of that same teacher, emulating his teacher’s seclusion, resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
While he is dwelling thus withdrawn, brahmins and householders, townspeople and country people visit him.
So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.
Being visited by brahmins and householders, townspeople and country people, he becomes desirous of possessions, falls into greed, and reverts to abundance.
Ayaṁ vuccatānanda, upaddavo brahmacārī.
This, Ānanda, is called one leading the holy life in disaster.
Evil unwholesome states that defile, lead to renewed existence, are troublesome, ripen in suffering, and lead to future birth, old age, and death have slain him through disaster for one leading the holy life.
Evaṁ kho, ānanda, brahmacārūpaddavo hoti.
Thus, Ānanda, there is disaster for one leading the holy life.
Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.
Therein, Ānanda, this disaster for one leading the holy life has a more painful and bitter result than disaster for the teacher and disaster for the pupil; indeed, it leads to downfall.
Then, when a number of bhikkhus had returned from their alms round, after their meal, they assembled and sat together in the attendance hall, and this discussion arose among them:
How great is the psychic power, how great is the might of the Tathāgata, in that he can know of past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the cycle, exhausted the round, and transcended all suffering:
‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṅgottā te bhagavanto ahesuṁ’ itipi, ‘evaṁsīlā te bhagavanto ahesuṁ’ itipi, ‘evaṁdhammā te bhagavanto ahesuṁ’ itipi, ‘evaṁpaññā te bhagavanto ahesuṁ’ itipi, ‘evaṁvihārī te bhagavanto ahesuṁ’ itipi, ‘evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti.
‘Those Blessed Ones were of such a birth,’ and, ‘Those Blessed Ones were of such a name,’ and, ‘Those Blessed Ones were of such a clan,’ and, ‘Those Blessed Ones were of such virtue,’ and, ‘Those Blessed Ones were of such a nature,’ and, ‘Those Blessed Ones were of such wisdom,’ and, ‘Those Blessed Ones abided in such a way,’ and, ‘Those Blessed Ones were liberated in such a way.’”
Evaṁ vutte, āyasmā ānando te bhikkhū etadavoca:
When this was said, the Venerable Ānanda said to those bhikkhus:
“Here, venerable sir, when we had returned from our alms round, after our meal, we assembled and sat together in the attendance hall, and this discussion arose among us:
‘Wonderful, friends, marvellous, friends! How great is the psychic power, how great is the might of the Tathāgata, in that he can know of past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the cycle, exhausted the round, and transcended all suffering: “Those Blessed Ones were of such a birth,” and, “Those Blessed Ones were of such a name … of such a clan … of such virtue … of such a nature … of such wisdom … abided in such a way … were liberated in such a way.”’
Evaṁ vutte, bhante, āyasmā ānando amhe etadavoca:
When this was said, venerable sir, the Venerable Ānanda said to us:
‘Friends, Tathāgatas are indeed wonderful and endowed with wonderful qualities; friends, Tathāgatas are indeed marvellous and endowed with marvellous qualities.’
That the Bodhisatta, mindful and clearly comprehending, arose in the Tusita heaven—this, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.
That the Bodhisatta, mindful and clearly comprehending, remained in the Tusita heaven—this, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.
That the Bodhisatta, for the full duration of his lifespan, remained in the Tusita heaven—this, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.
That the Bodhisatta, mindful and clearly comprehending, passed away from the Tusita heaven and descended into his mother’s womb—this, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.
‘When, Ānanda, the Bodhisatta passed away from the Tusita heaven and descended into his mother’s womb, then in this world with its devas, its Māra, and its Brahmā, in this generation with its ascetics and brahmins, its devas and humans, an immeasurable, magnificent radiance appeared in the world, surpassing the divine majesty of the devas.
Even in those intermundane spaces, void, uncovered, dark, blackly dark, where even these sun and moon, so mighty, so powerful, do not extend their light, there too an immeasurable, magnificent radiance appeared in the world, surpassing the divine majesty of the devas.
And this ten-thousandfold world system shook, quaked, and trembled, and an immeasurable, magnificent radiance appeared in the world, surpassing the divine majesty of the devas.’
‘When, Ānanda, the Bodhisatta has descended into his mother’s womb, four young devas approach to guard the four quarters, thinking: “Let no human or non-human or anyone at all harm the Bodhisatta or the Bodhisatta’s mother!”’
‘When, Ānanda, the Bodhisatta has descended into his mother’s womb, the Bodhisatta’s mother is by nature virtuous, abstaining from killing living beings, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from intoxicating drinks and drugs which are a basis for heedlessness.’
Face to face with the Blessed One, venerable sir, I have heard this, face to face I have received it:
‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti.
‘When, Ānanda, the Bodhisatta has descended into his mother’s womb, no lustful thought connected with sensual pleasures arises in the Bodhisatta’s mother concerning men, and the Bodhisatta’s mother is inaccessible to any man with a lustful mind.’
A man with good sight, taking it in his hand, would review it: “This is a beryl gem, beautiful, of an excellent kind, eight-faceted, well-wrought, and through it this thread is strung, blue or yellow or red or white or a pale-yellow thread.”
Even so, Ānanda, when the Bodhisatta has descended into his mother’s womb, no affliction whatsoever arises in the Bodhisatta’s mother; the Bodhisatta’s mother is happy, with an untroubled body; and the Bodhisatta’s mother sees the Bodhisatta within her womb, complete with all his limbs and faculties, with no faculty deficient.’
sukhinī bodhisattamātā hoti akilantakāyā;
That, venerable sir …etc… this, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.
Face to face with the Blessed One, venerable sir, I have heard this, face to face I have received it:
‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati.
‘Whereas, Ānanda, other women carry the child in the womb for nine or ten months and then give birth, it is not so that the Bodhisatta’s mother gives birth to the Bodhisatta.
‘When, Ānanda, the Bodhisatta issues from his mother’s womb, before the Bodhisatta touches the earth, four young devas receive him and place him before his mother, saying: “Rejoice, O queen!
mahesakkho te putto uppanno’ti.
A son of great psychic power has been born to you!”’
‘When, Ānanda, the Bodhisatta issues from his mother’s womb, he issues forth unsullied, not smeared with water, not smeared with phlegm, not smeared with blood, not smeared with any impurity, pure and unsullied.
Just as if, Ānanda, a jewel-treasure were placed on Kāsī cloth, the jewel-treasure would not smear the Kāsī cloth, nor would the Kāsī cloth smear the jewel-treasure.
Even so, Ānanda, when the Bodhisatta issues from his mother’s womb, he issues forth unsullied, not smeared with water, not smeared with phlegm, not smeared with blood, not smeared with any impurity, pure and unsullied.’
‘When, Ānanda, the Bodhisatta issues from his mother’s womb, two streams of water appear from the sky—one cool, one warm—with which they perform the water-ablutions for the Bodhisatta and his mother.’
‘As soon as he is born, Ānanda, the Bodhisatta, having stood firmly on the earth with even feet, takes seven steps to the north, and while a white parasol is held over him, he surveys all quarters and utters the bull-like utterance: “I am the chief in the world, I am the eldest in the world, I am the foremost in the world.
‘When, Ānanda, the Bodhisatta issues from his mother’s womb, then in this world with its devas, its Māra, and its Brahmā, in this generation with its ascetics and brahmins, its devas and humans, an immeasurable, magnificent radiance appeared in the world, surpassing the divine majesty of the devas.
Even in those intermundane spaces, void, uncovered, dark, blackly dark, where even these sun and moon, so mighty, so powerful, do not extend their light, there too an immeasurable, magnificent radiance appeared in the world, surpassing the divine majesty of the devas.
And this ten-thousandfold world system shook, quaked, and trembled, and an immeasurable, magnificent radiance appeared in the world, surpassing the divine majesty of the devas.’
“That the Venerable Bākula, for eighty years since he went forth, does not recall any sensual perception ever having arisen in him—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.”
“That the Venerable Bākula, for eighty years since he went forth, does not recall any perception of cruelty ever having arisen in him—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.”
“That the Venerable Bākula, for eighty years since he went forth, does not recall any sensual thought ever having arisen in him—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.”
“That the Venerable Bākula, for eighty years since he went forth, does not recall any thought of cruelty ever having arisen in him—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.”
“That the Venerable Bākula, for eighty years since he went forth, does not recall having accepted a householder’s robe—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.”
“For eighty years, friend, since I went forth, I do not recall having sewn a robe with a needle …etc… I do not recall having dyed a robe with dye … I do not recall having sewn a robe at the kathina … I do not recall having been involved in the robe-making of fellow monks … I do not recall having accepted an invitation … I do not recall such a thought ever having arisen:
‘Oh, may someone invite me!’ … I do not recall having sat down inside a house … I do not recall having eaten inside a house … I do not recall having taken note of the features or details of a woman … I do not recall having taught Dhamma to a woman, even a four-line verse … I do not recall having approached a bhikkhunī’s quarters … I do not recall having taught Dhamma to a bhikkhunī … I do not recall having taught Dhamma to a female probationer … I do not recall having taught Dhamma to a female novice … I do not recall having given the going forth … I do not recall having given the higher ordination … I do not recall having given dependence … I do not recall having had a novice attend to me … I do not recall having bathed in a steam bath … I do not recall having bathed with powder … I do not recall having been involved in the bodily care of fellow monks … I do not recall any illness ever having arisen in me, even for as long as it takes to milk a cow … I do not recall having used medicine, even a piece of myrobalan … I do not recall having leaned against a leaning-board … I do not recall having laid down to sleep.”
“That the Venerable Bākula, for eighty years since he went forth, does not recall having spent the rains retreat in a lodging near a village—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.”
That the Venerable Bākula ate the country’s alms food as one under training for only seven days, and then on the eighth day final knowledge arose—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.
Not long after his higher ordination, the Venerable Kassapa, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time, for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed consummation of the holy life—he realized it for himself with direct knowledge in this very life, entered upon it, and abided in it.
‘Come forth, venerable sirs, come forth, venerable sirs; today will be my final Nibbāna’—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.”
“That the Venerable Bākula, while seated in the midst of the Saṅgha of bhikkhus, attained final Nibbāna—this too we remember as a wonderful and marvellous quality of the Venerable Bākula.”
Bākulasuttaṁ niṭṭhitaṁ catutthaṁ.
The Discourse at Bākula is finished.
end of section [124 - Bākulasutta]❧
125 – Dantabhūmisutta
mn125
MN 125
Majjhima Nikāya 125
The Middle Length Discourses 125
Dantabhūmisutta
The Level of the Tamed
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṁ viharati.
Now at that time, the novice Aciravata was dwelling in a forest hut.
“It is impossible, Master Aggivessana, it is an unsuitable occasion, that a bhikkhu dwelling diligent, ardent, and resolute should attain to one-pointedness of mind.”
That which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realized through renunciation—that Prince Jayasena, living in the midst of sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasures, being consumed by the fever of sensual pleasures, eager in the quest for sensual pleasures, will know it, or see it, or realize it’—this is not possible.
Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.
Suppose, Aggivessana, there were two elephant-colts or horse-colts or ox-colts that were well-tamed, well-disciplined, and two elephant-colts or horse-colts or ox-colts that were untamed, undisciplined.
Taṁ kiṁ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?
What do you think, Aggivessana, those two elephant-colts or horse-colts or ox-colts that are well-tamed, well-disciplined, would they, being tamed, reach the state of being tamed, would they, being tamed, arrive at the level of the tamed?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“But those two elephant-colts or horse-colts or ox-colts that are untamed, undisciplined, would they, being untamed, reach the state of being tamed, would they, being untamed, arrive at the level of the tamed, just like those two elephant-colts or horse-colts or ox-colts that are well-tamed, well-disciplined?”
“Even so, Aggivessana, ‘that which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realized through renunciation—that Prince Jayasena, living in the midst of sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasures, being consumed by the fever of sensual pleasures, eager in the quest for sensual pleasures, will know it, or see it, or realize it’—this is not possible.
‘It is impossible, friend, it is an unsuitable occasion, that you, standing on top of the mountain, should see delightful parks, delightful groves, delightful stretches of land, delightful ponds.’
Then the friend standing on top of the mountain, having descended to the foot of the mountain and taken that friend by the arm, might make him climb to the top of the mountain and, after letting him rest for a moment, might say:
‘Just now, friend, it was said by you—thus we understand it—"It is impossible, friend, it is an unsuitable occasion, that you, standing on top of the mountain, should see delightful parks, delightful groves, delightful stretches of land, delightful ponds.”’
Idāneva ca pana te bhāsitaṁ mayaṁ evaṁ ājānāma:
And just now, again, it was said by you—thus we understand it:
That he—that which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realized through renunciation—that Prince Jayasena, living in the midst of sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasures, being consumed by the fever of sensual pleasures, eager in the quest for sensual pleasures, will know it, or see it, or realize it’—this is not possible.
Sace kho taṁ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṁ, anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.
If, Aggivessana, these two similes had occurred to Prince Jayasena, it would not be surprising if Prince Jayasena gained confidence in you, and having gained confidence, would show his confidence in you.”
“But how, venerable sir, could these two similes occur to Prince Jayasena, wonderful as they are, never heard before, just as they occur to the Blessed One?”
‘Come, good elephant forester, mount the king’s elephant, enter the elephant forest, and having tracked down a wild elephant, bind it to the neck of the king’s elephant.’
‘Yes, your majesty,’ Aggivessana, the elephant forester replies to the king, the anointed kṣatriya, and mounting the king’s elephant, he enters the elephant forest, tracks down a wild elephant, and binds it to the neck of the king’s elephant.
‘Come, good elephant tamer, tame the wild elephant, for the subduing of its wild habits, for the subduing of its wild memories and intentions, for the subduing of its wild distress, weariness, and fever, for making it delight in the vicinity of the village, for instilling in it habits congenial to humans.’
‘Yes, your majesty,’ Aggivessana, the elephant tamer replies to the king, the anointed kṣatriya, and having driven a large post into the ground, he ties the wild elephant to it by the neck for the subduing of its wild habits, for the subduing of its wild memories and intentions, for the subduing of its wild distress, weariness, and fever, for making it delight in the vicinity of the village, for instilling in it habits congenial to humans.
The elephant tamer then addresses it with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, agreeable to many, and liked by many.
When, Aggivessana, the wild elephant, being addressed by the elephant tamer with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, agreeable to many, and liked by many, listens, lends an ear, and applies its mind to understand;
When, Aggivessana, the wild elephant is obedient to the elephant tamer in taking up and putting down, and responsive to his instructions, then the elephant tamer makes it perform a further task:
When, Aggivessana, the wild elephant is obedient to the elephant tamer in going forward and backward, and responsive to his instructions, then the elephant tamer makes it perform a further task:
When, Aggivessana, the wild elephant is obedient to the elephant tamer in getting up and sitting down, and responsive to his instructions, then the elephant tamer next makes it perform the task called ‘imperturbability’: he ties a large shield to its trunk, a man with a spear in hand is seated on its neck, and men with spears stand surrounding it on all sides, while the elephant tamer, holding a long spear-staff, stands in front of it.
So āneñjaṁ kāraṇaṁ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṁ copeti na pacchimakāyaṁ copeti, na sīsaṁ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṁ copeti, na soṇḍaṁ copeti.
While being made to perform the task of imperturbability, it does not move its forefeet, does not move its hindfeet, does not move its forequarters, does not move its hindquarters, does not move its head, does not move its ears, does not move its tusks, does not move its tail, does not move its trunk.
That wild elephant becomes patient of spear-blows, sword-blows, arrow-blows, blows from axe-heads, and the din of drums, kettledrums, conchs, and cymbals, with all blemishes of crookedness removed, with its dross eliminated, fit for a king, a royal possession, it counts as an attribute of the king.
Even so, Aggivessana, here a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.
He makes known this world with its devas, its Māra, and its Brahmā, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he proclaims the holy life, altogether perfect and pure.
Then, on a later occasion, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on saffron robes, and goes forth from the household life into homelessness.
‘Come, bhikkhu, be virtuous, abide restrained by the Pātimokkha restraint, be accomplished in good conduct and resort, seeing danger in the slightest faults, undertake and train in the training rules.’
When, Aggivessana, the noble-one's-disciple is virtuous, abides restrained by the Pātimokkha restraint, is accomplished in good conduct and resort, seeing danger in the slightest faults, undertakes and trains in the training rules, the Tathāgata disciplines him further:
(To be elaborated as in the Gaṇakamoggallāna Sutta.)
)
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, he abides contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.
In feelings …etc… in mind … in dhammas he abides contemplating dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.
Just as, Aggivessana, the elephant tamer, having driven a large post into the ground, ties the wild elephant to it by the neck for the subduing of its wild habits, for the subduing of its wild memories and intentions, for the subduing of its wild distress, weariness, and fever, for making it delight in the vicinity of the village, for instilling in it habits congenial to humans;
even so, Aggivessana, for the noble-one's-disciple these four establishments of mindfulness are tethers for the mind, for the subduing of householder-like habits, for the subduing of householder-like memories and intentions, for the subduing of householder-like distress, weariness, and fever, for the attainment of the true way, for the realization of Nibbāna.
With the stilling of thought and examination, by gaining internal confidence and unification of mind, he enters and abides in the second jhāna, which is without thought and examination, born of concentration, with rapture and happiness … the third jhāna … he enters and abides in the fourth jhāna.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate …etc… he understands how beings fare according to their kamma.
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints.
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering’;
he understands as it really is: ‘These are taints’; he understands as it really is: ‘This is the origin of taints’; he understands as it really is: ‘This is the cessation of taints’; he understands as it really is: ‘This is the way leading to the cessation of taints.’
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there is the knowledge: ‘It is liberated.’
He becomes a bhikkhu patient of cold, heat, hunger, and thirst, of contact with gadflies, mosquitoes, wind, sun, and reptiles, of ill-spoken, unwelcome words, of arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, unpleasant, and life-threatening; he becomes one who endures them, with all greed, aversion, and delusion removed, with his dross eliminated, worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.
if, Aggivessana, a middle-aged royal elephant … if, Aggivessana, a young royal elephant, well-tamed and well-disciplined, dies, it is reckoned as ‘a tamed death of a young royal elephant’;
“If Master Bhūmija’s teacher says thus, declares thus, then indeed Master Bhūmija’s teacher, I think, stands having struck at the very crown of all those diverse ascetics and brahmins.”
‘Master Bhūmija, there are some ascetics and brahmins who hold such a doctrine, such a view—even if one practices the holy life with aspiration, one is incapable of attaining the fruit;
even if one practices the holy life without aspiration …etc… even if one practices the holy life with and without aspiration, one is incapable of attaining the fruit;
But it is possible that the Blessed One might explain it thus—if one practices the holy life improperly with aspiration, one is incapable of attaining the fruit;
if one practices the holy life properly without aspiration …etc… if one practices the holy life properly with and without aspiration …etc… if one practices the holy life properly neither with nor without aspiration, one is capable of attaining the fruit.
Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.
I have not heard this directly from the Blessed One, Prince, I have not received it directly.
‘If Master Bhūmija’s teacher says thus, declares thus, then indeed Master Bhūmija’s teacher, I think, stands having struck at the very crown of all those diverse ascetics and brahmins.’
‘Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī’”ti?
‘Venerable sir, in answering thus when asked thus, am I one who speaks in accordance with what has been said by the Blessed One, and do I not misrepresent the Blessed One with what is untrue, and do I explain in accordance with the Dhamma, and does no blameworthy position of a co-religionist who follows the reasoning arise?’”
“Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati.
“Indeed, Bhūmija, in answering thus when asked thus, you are one who speaks in accordance with what has been said by me, and you do not misrepresent me with what is untrue, and you explain in accordance with the Dhamma, and no blameworthy position of a co-religionist who follows the reasoning arises.
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
Whatever ascetics or brahmins, Bhūmija, are of wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration—if they practice the holy life with aspiration, they are incapable of attaining the fruit;
Suppose, Bhūmija, a man needing oil, seeking oil, wandering in search of oil, were to sprinkle sand into a trough and press it again and again with water.
if he, with and without aspiration, were to sprinkle sand into a trough and press it again and again with water, he would be incapable of obtaining oil;
if he, neither with nor without aspiration, were to sprinkle sand into a trough and press it again and again with water, he would be incapable of obtaining oil.
Taṁ kissa hetu?
For what reason?
Ayoni hesā, bhūmija, telassa adhigamāya.
Because that, Bhūmija, is an improper way to obtain oil.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
Even so, Bhūmija, whatever ascetics or brahmins are of wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration—if they practice the holy life with aspiration, they are incapable of attaining the fruit;
if he, without aspiration …etc… if he, with and without aspiration …etc… if he, neither with nor without aspiration, were to twist the horn of a young calf, he would be incapable of obtaining milk.
Taṁ kissa hetu?
For what reason?
Ayoni hesā, bhūmija, khīrassa adhigamāya.
Because that, Bhūmija, is an improper way to obtain milk.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
Even so, Bhūmija, whatever ascetics or brahmins are of wrong view …etc… wrong concentration—if they practice the holy life with aspiration, they are incapable of attaining the fruit;
if they, without aspiration …etc… if they, with and without aspiration …etc… if they, neither with nor without aspiration, practice the holy life, they are incapable of attaining the fruit.
Taṁ kissa hetu?
For what reason?
Ayoni hesā, bhūmija, phalassa adhigamāya.
Because that, Bhūmija, is an improper way to attain the fruit.
Suppose, Bhūmija, a man needing butter, seeking butter, wandering in search of butter, were to pour water into a jar and churn it with a churning stick.
if he, without aspiration …etc… if he, with and without aspiration …etc… if he, neither with nor without aspiration, were to pour water into a jar and churn it with a churning stick, he would be incapable of obtaining butter.
Taṁ kissa hetu?
For what reason?
Ayoni hesā, bhūmija, navanītassa adhigamāya.
Because that, Bhūmija, is an improper way to obtain butter.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
Even so, Bhūmija, whatever ascetics or brahmins are of wrong view …etc… wrong concentration—if they practice the holy life with aspiration, they are incapable of attaining the fruit;
if they, without aspiration …etc… if they, with and without aspiration …etc… if they, neither with nor without aspiration, practice the holy life, they are incapable of attaining the fruit.
Taṁ kissa hetu?
For what reason?
Ayoni hesā, bhūmija, phalassa adhigamāya.
Because that, Bhūmija, is an improper way to attain the fruit.
Suppose, Bhūmija, a man needing fire, seeking fire, wandering in search of fire, were to take a wet, sappy piece of wood as an upper fire-stick and try to kindle a fire by rubbing.
If he, with aspiration, were to take a wet, sappy piece of wood as an upper fire-stick and try to kindle a fire by rubbing, he would be incapable of obtaining fire;
if he, without aspiration …etc… if he, with and without aspiration …etc… if he, neither with nor without aspiration, were to take a wet, sappy piece of wood as an upper fire-stick and try to kindle a fire by rubbing, he would be incapable of obtaining fire.
Taṁ kissa hetu?
For what reason?
Ayoni hesā, bhūmija, aggissa adhigamāya.
Because that, Bhūmija, is an improper way to obtain fire.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
Even so, Bhūmija, whatever ascetics or brahmins are of wrong view …etc… wrong concentration—if they practice the holy life with aspiration, they are incapable of attaining the fruit;
if they, without aspiration …etc… if they, with and without aspiration …etc… if they, neither with nor without aspiration, practice the holy life, they are incapable of attaining the fruit.
Taṁ kissa hetu?
For what reason?
Ayoni hesā, bhūmija, phalassa adhigamāya.
Because that, Bhūmija, is an improper way to attain the fruit.
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
Whatever ascetics or brahmins, Bhūmija, are of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—if they practice the holy life with aspiration, they are capable of attaining the fruit;
Suppose, Bhūmija, a man needing oil, seeking oil, wandering in search of oil, were to sprinkle sesame meal into a trough and press it again and again with water.
if he, without aspiration …etc… if he, with and without aspiration …etc… if he, neither with nor without aspiration, were to sprinkle sesame meal into a trough and press it again and again with water, he would be capable of obtaining oil.
Taṁ kissa hetu?
For what reason?
Yoni hesā, bhūmija, telassa adhigamāya.
Because that, Bhūmija, is a proper way to obtain oil.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
Even so, Bhūmija, whatever ascetics or brahmins are of right view …etc… right concentration—if they practice the holy life with aspiration, they are capable of attaining the fruit;
if they, without aspiration …etc… if they, with and without aspiration …etc… if they, neither with nor without aspiration, practice the holy life, they are capable of attaining the fruit.
Taṁ kissa hetu?
For what reason?
Yoni hesā, bhūmija, phalassa adhigamāya.
Because that, Bhūmija, is a proper way to attain the fruit.
if he, without aspiration …etc… if he, with and without aspiration …etc… if he, neither with nor without aspiration, were to milk a young cow from the udder, he would be capable of obtaining milk.
Taṁ kissa hetu?
For what reason?
Yoni hesā, bhūmija, khīrassa adhigamāya.
Because that, Bhūmija, is a proper way to obtain milk.
Even so, Bhūmija, whatever ascetics or brahmins are of right view …etc… right concentration—if they, with aspiration …etc… if they, without aspiration …etc… if they, with and without aspiration …etc… if they, neither with nor without aspiration, practice the holy life, they are capable of attaining the fruit.
Taṁ kissa hetu?
For what reason?
Yoni hesā, bhūmija, phalassa adhigamāya.
Because that, Bhūmija, is a proper way to attain the fruit.
Suppose, Bhūmija, a man needing butter, seeking butter, wandering in search of butter, were to pour curds into a jar and churn it with a churning stick.
if he, without aspiration … if he, with and without aspiration … if he, neither with nor without aspiration, were to pour curds into a jar and churn it with a churning stick, he would be capable of obtaining butter.
Taṁ kissa hetu?
For what reason?
Yoni hesā, bhūmija, navanītassa adhigamāya.
Because that, Bhūmija, is a proper way to obtain butter.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
Even so, Bhūmija, whatever ascetics or brahmins are of right view …etc… right concentration—if they practice the holy life with aspiration, they are capable of attaining the fruit;
if they, without aspiration … if they, with and without aspiration … if they, neither with nor without aspiration, practice the holy life, they are capable of attaining the fruit.
Taṁ kissa hetu?
For what reason?
Yoni hesā, bhūmija, phalassa adhigamāya.
Because that, Bhūmija, is a proper way to attain the fruit.
Suppose, Bhūmija, a man needing fire, seeking fire, wandering in search of fire, were to take a dry, sapless piece of wood as an upper fire-stick and try to kindle a fire by rubbing;
(...etc...) if he, with aspiration … if he, without aspiration … if he, with and without aspiration … if he, neither with nor without aspiration, were to take a dry, sapless piece of wood as an upper fire-stick and try to kindle a fire by rubbing, he would be capable of obtaining fire.
Taṁ kissa hetu?
For what reason?
Yoni hesā, bhūmija, aggissa adhigamāya.
Because that, Bhūmija, is a proper way to obtain fire.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
Even so, Bhūmija, whatever ascetics or brahmins are of right view …etc… right concentration—if they practice the holy life with aspiration, they are capable of attaining the fruit;
if they practice the holy life neither with nor without aspiration, they are capable of attaining the fruit.
Taṁ kissa hetu?
For what reason?
Yoni hesā, bhūmija, phalassa adhigamāya.
Because that, Bhūmija, is a proper way to attain the fruit.
Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.
If, Bhūmija, these four similes had occurred to Prince Jayasena, it would not be surprising if Prince Jayasena gained confidence in you, and having gained confidence, would show his confidence in you.”
“But how, venerable sir, could these four similes occur to Prince Jayasena, wonderful as they are, never heard before, just as they occur to the Blessed One?”
Then the Venerable Anuruddha, when the night had passed, having dressed in the morning, taking his bowl and outer robe, went to the residence of Pañcakaṅga the carpenter;
upasaṅkamitvā paññatte āsane nisīdi.
having approached, he sat down on the seat prepared.
Then, when the Venerable Anuruddha had finished his meal and had withdrawn his hand from the bowl, Pañcakaṅga the carpenter took a low seat and sat down to one side.
"Venerable sir, here elder bhikkhus have approached me and said:
‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti.
‘Householder, develop the immeasurable deliverance of mind.’
Ekacce therā evamāhaṁsu:
Some elders have said:
‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti.
‘Householder, develop the exalted deliverance of mind.’
Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti—ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?
Now, venerable sir, this immeasurable deliverance of mind and this exalted deliverance of mind—are these states different in meaning and different in phrasing, or are they one in meaning, differing only in the phrasing?”
“Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti.
“In that case, householder, let it be clear to you in this very matter; your answer from here will be conclusive.”
“Mayhaṁ kho, bhante, evaṁ hoti:
“It seems to me, venerable sir:
‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.
‘This immeasurable deliverance of mind and this exalted deliverance of mind are one in meaning, differing only in the phrasing.’”
“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca.
“Householder, this immeasurable deliverance of mind and this exalted deliverance of mind are different in meaning and different in phrasing.
Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.
By this method, householder, it should be understood how these states are different in meaning and different in phrasing.
Katamā ca, gahapati, appamāṇā cetovimutti?
And what, householder, is the immeasurable deliverance of mind?
Here, householder, a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
With a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, he abides pervading one quarter, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
Ayaṁ vuccati, gahapati, appamāṇā cetovimutti.
This, householder, is called the immeasurable deliverance of mind.
Katamā ca, gahapati, mahaggatā cetovimutti?
And what, householder, is the exalted deliverance of mind?
Furthermore, householder, someone pervades and abides resolved upon [the idea] ‘of purified lustre.’
So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.
With the breakup of the body, after death, he is reborn in the company of the devas of Purified Lustre.
Imā kho, gahapati, catasso bhavūpapattiyo.
These, householder, are the four kinds of generation of existence.
Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ.
There is an occasion, householder, when those deities assemble together. When they have assembled together, a difference in their complexions is perceived, but not a difference in their lustre.
Just as, householder, if a man were to bring many oil lamps into one house.
Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ;
When they have been brought into one house, a difference in their flames would be perceived, but not a difference in their radiance;
evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ.
even so, householder, there is an occasion when those deities assemble together. When they have assembled together, a difference in their complexions is perceived, but not a difference in their lustre.
Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.
There is an occasion, householder, when those deities depart from there. When they are departing from there, a difference in their complexions is perceived and also a difference in their lustre.
Just as, householder, if a man were to take those many oil lamps out of that house.
Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca;
When they have been taken out from there, a difference in their flames would be perceived and also a difference in their radiance;
evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.
even so, householder, there is an occasion when those deities depart from there. When they are departing from there, a difference in their complexions is perceived and also a difference in their lustre.
Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti:
It does not occur to those deities, householder:
‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti.
‘This is permanent for us, or stable, or eternal,’ but rather, wherever those deities settle, there they delight.
"What, venerable Anuruddha, is the cause, what is the reason why, of deities reborn in one and the same divine host, some are of limited lustre and some are of immeasurable lustre?”
What do you think, friend Kaccāna: of the bhikkhu who pervades as far as one tree root and abides resolved upon it as ‘exalted,’ and the bhikkhu who pervades as far as two or three tree roots and abides resolved upon them as ‘exalted’—between these two mental developments, which mental development is more exalted?”
“Venerable sir, of these two mental developments, the mental development of the bhikkhu who pervades as far as two or three tree roots and abides resolved upon them as ‘exalted’ is more exalted.”
“What do you think, friend Kaccāna: of the bhikkhu who pervades as far as two or three tree roots and abides resolved upon them as ‘exalted,’ and the bhikkhu who pervades as far as one village area and abides resolved upon it as ‘exalted’—between these two mental developments, which mental development is more exalted?”
“Venerable sir, of these two mental developments, the mental development of the bhikkhu who pervades as far as one village area and abides resolved upon it as ‘exalted’ is more exalted.”
“What do you think, friend Kaccāna: of the bhikkhu who pervades as far as one village area and abides resolved upon it as ‘exalted,’ and the bhikkhu who pervades as far as two or three village areas and abides resolved upon them as ‘exalted’—between these two mental developments, which mental development is more exalted?”
“Venerable sir, of these two mental developments, the mental development of the bhikkhu who pervades as far as two or three village areas and abides resolved upon them as ‘exalted’ is more exalted.”
“What do you think, friend Kaccāna: of the bhikkhu who pervades as far as two or three village areas and abides resolved upon them as ‘exalted,’ and the bhikkhu who pervades as far as one great kingdom and abides resolved upon it as ‘exalted’—between these two mental developments, which mental development is more exalted?”
“Venerable sir, of these two mental developments, the mental development of the bhikkhu who pervades as far as one great kingdom and abides resolved upon it as ‘exalted’ is more exalted.”
“What do you think, friend Kaccāna: of the bhikkhu who pervades as far as one great kingdom and abides resolved upon it as ‘exalted,’ and the bhikkhu who pervades as far as two or three great kingdoms and abides resolved upon them as ‘exalted’—between these two mental developments, which mental development is more exalted?”
“Venerable sir, of these two mental developments, the mental development of the bhikkhu who pervades as far as two or three great kingdoms and abides resolved upon them as ‘exalted’ is more exalted.”
“What do you think, friend Kaccāna: of the bhikkhu who pervades as far as two or three great kingdoms and abides resolved upon them as ‘exalted,’ and the bhikkhu who pervades the earth bounded by the ocean and abides resolved upon it as ‘exalted’—between these two mental developments, which mental development is more exalted?”
“Venerable sir, of these two mental developments, the mental development of the bhikkhu who pervades the earth bounded by the ocean and abides resolved upon it as ‘exalted’ is more exalted.”
"This, friend Kaccāna, is the cause, this is the reason why, of deities reborn in one and the same divine host, some are of limited lustre and some are of immeasurable lustre.”
"What, venerable sir, is the cause, what is the reason why, of deities reborn in one and the same divine host, some are of defiled lustre and some are of purified lustre?”
“Tena hāvuso kaccāna, upamaṁ te karissāmi.
"In that case, friend Kaccāna, I will give you a simile.
Suppose, friend Kaccāna, an oil lamp is burning, and its oil is impure and its wick is impure.
So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati;
Because its oil is impure and its wick is impure, it burns as if blindly;
evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, thinamiddhampi na susamūhataṁ hoti, uddhaccakukkuccampi na suppaṭivinītaṁ hoti.
even so, friend Kaccāna, here a certain bhikkhu pervades and abides resolved upon [the idea] ‘of defiled lustre’; his bodily coarseness is not well calmed, sloth and torpor are not well eradicated, and restlessness and remorse are not well subdued.
So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati.
Because his bodily coarseness is not well calmed, sloth and torpor are not well eradicated, and restlessness and remorse are not well subdued, he shines as if blindly.
So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati.
With the breakup of the body, after death, he is reborn in the company of the devas of Defiled Lustre.
His bodily coarseness is well calmed, sloth and torpor are well eradicated, and restlessness and remorse are well subdued.
So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati.
Because his bodily coarseness is well calmed, sloth and torpor are well eradicated, and restlessness and remorse are well subdued, he does not shine as if blindly.
So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.
With the breakup of the body, after death, he is reborn in the company of the devas of Purified Lustre.
This, friend Kaccāna, is the cause, this is the reason why, of deities reborn in one and the same divine host, some are of defiled lustre and some are of purified lustre.”
“It is a gain for you, householder, it is well gained by you, householder, that you have abandoned that point of doubt, and that we have received this exposition of the Dhamma for our hearing.”
Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ.
The Anuruddha Sutta is finished.
end of section [127 - Anuruddhasutta]❧
128 – Upakkilesasutta
mn128
MN 128
Majjhima Nikāya 128
The Middle Length Discourses 128
Upakkilesasutta
The Discourse on Imperfections
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park.
“Venerable sir, here at Kosambī the bhikkhus have become quarrelsome, contentious, and are engaged in disputes, stabbing each other with verbal daggers.
Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā”ti.
Good, venerable sir, if the Blessed One would go to those bhikkhus out of compassion.”
Having walked for alms in Kosambī, after the meal, returning from his alms round, he set his lodging in order, took his bowl and outer robe, and while still standing, uttered these verses:
Then the Blessed One, having instructed, urged, roused, and gladdened the Venerable Bhagu with a talk on Dhamma, rose from his seat and went to the Eastern Bamboo Grove.
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti.
Now at that time the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila were dwelling in the Eastern Bamboo Grove.
having approached, he said to the Venerable Nandiya and the Venerable Kimbila:
“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
“Come forth, venerable sirs, come forth, venerable sirs, our Teacher, the Blessed One, has arrived.”
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhapesi.
Then the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila went to meet the Blessed One. One took the Blessed One’s bowl and outer robe, one prepared a seat, one set out water for washing the feet.
Nisīdi bhagavā paññatte āsane.
The Blessed One sat down on the seat prepared.
Nisajja pāde pakkhālesi.
Having sat down, he washed his feet.
Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Those venerable ones too, having paid homage to the Blessed One, sat down to one side.
“But do you, Anuruddhas, live in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with affectionate eyes?”
“Indeed, venerable sir, we live in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with affectionate eyes.”
“And how is it, Anuruddhas, that you live in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with affectionate eyes?”
‘It is a gain for me, indeed, it is well gained by me, that I live with such companions in the holy life.’
Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.
Towards these venerable ones, venerable sir, my loving-kindness in bodily action is established, both openly and in private; loving-kindness in verbal action is established, both openly and in private; loving-kindness in mental action is established, both openly and in private.
‘It is a gain for me, indeed, it is well gained by me, that I live with such companions in the holy life.’
Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.
Towards these venerable ones, venerable sir, my loving-kindness in bodily action is established, both openly and in private; loving-kindness in verbal action is established, both openly and in private; loving-kindness in mental action is established, both openly and in private.
Thus, venerable sir, we live in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with affectionate eyes.”
“And how is it, Anuruddhas, that you live diligent, ardent, and resolute?”
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.
“Here, venerable sir, whichever of us returns first from the village for alms, he prepares the seats, sets out drinking water and water for washing, and places the refuse bowl.
Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati;
Whoever returns last from the village for alms—if there is leftover food and he wishes, he eats;
no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti—so āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati.
if he does not wish, he throws it away where there is no greenery or drops it into water where there are no living beings—he puts away the seats, puts away the drinking water and water for washing, cleans the refuse bowl and puts it away, and sweeps the dining hall.
Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.
Whoever sees the pot for drinking water, or the pot for washing water, or the pot for the latrine empty or void, he sets it up.
If it is too heavy for him, he summons another by a hand gesture, and we set it up by joining hands, but we do not, venerable sir, break into speech for that reason.
But for you, Anuruddhas, living thus diligent, ardent, and resolute, is there any superhuman state, a distinction in knowledge and vision worthy of the noble ones, an abiding in comfort attained?”
Suppose, Anuruddhas, a man journeying on a highway, and bandits were to rise up on both sides of him, on account of that fearfulness would arise in him;
Suppose, Anuruddhas, a man searching for one entrance to a hidden treasure were to come upon five entrances to hidden treasures all at once, on account of that elation would arise in him;
When concentration lapsed, the light vanished and also the vision of forms.
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti.
I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fearfulness, nor elation, nor inertia, nor excessive energy.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi:
Then I, Anuruddhas …etc… it occurred to me, Anuruddhas:
‘atilīnavīriyaṁ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.
‘Deficient energy arose in me, and because of deficient energy my concentration lapsed.
When concentration lapsed, the light vanished and also the vision of forms.
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti.
I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fearfulness, nor elation, nor inertia, nor excessive energy, nor deficient energy.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi:
Then I, Anuruddhas …etc… it occurred to me, Anuruddhas:
‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi.
‘Craving arose in me, and because of craving my concentration lapsed.
When concentration lapsed, the light vanished and also the vision of forms.
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā’ti.
I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fearfulness, nor elation, nor inertia, nor excessive energy, nor deficient energy, nor craving.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi:
Then I, Anuruddhas …etc… it occurred to me, Anuruddhas:
‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi.
‘Perception of diversity arose in me, and because of perception of diversity my concentration lapsed.
When concentration lapsed, the light vanished and also the vision of forms.
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā’ti.
I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fearfulness, nor elation, nor inertia, nor excessive energy, nor deficient energy, nor craving, nor perception of diversity.’
When concentration lapsed, the light vanished and also the vision of forms.
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṁ rūpānan’ti.
I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fearfulness, nor elation, nor inertia, nor excessive energy, nor deficient energy, nor craving, nor perception of diversity, nor excessive meditation upon forms.’
Then I, Anuruddhas, having known ‘doubt is an imperfection of the mind,’ abandoned doubt, an imperfection of the mind; having known ‘inattention is an imperfection of the mind,’ abandoned inattention, an imperfection of the mind; having known ‘sloth and torpor are an imperfection of the mind,’ abandoned sloth and torpor, an imperfection of the mind; having known ‘fearfulness is an imperfection of the mind,’ abandoned fearfulness, an imperfection of the mind; having known ‘elation is an imperfection of the mind,’ abandoned elation, an imperfection of the mind; having known ‘inertia is an imperfection of the mind,’ abandoned inertia, an imperfection of the mind; having known ‘excessive energy is an imperfection of the mind,’ abandoned excessive energy, an imperfection of the mind; having known ‘deficient energy is an imperfection of the mind,’ abandoned deficient energy, an imperfection of the mind; having known ‘craving is an imperfection of the mind,’ abandoned craving, an imperfection of the mind; having known ‘perception of diversity is an imperfection of the mind,’ abandoned perception of diversity, an imperfection of the mind; having known ‘excessive meditation upon forms is an imperfection of the mind,’ abandoned excessive meditation upon forms, an imperfection of the mind.
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi;
Then I, Anuruddhas, living diligent, ardent, and resolute, perceived light indeed, but did not see forms;
‘for a whole night, or a whole day, or a whole night and day.’
Tassa mayhaṁ, anuruddhā, etadahosi:
Then, Anuruddhas, it occurred to me:
‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi;
‘What is the cause, what is the reason why I perceive light indeed, but do not see forms;
rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
see forms indeed, but do not perceive light—for a whole night, or a whole day, or a whole night and day?’
Tassa mayhaṁ, anuruddhā, etadahosi:
Then, Anuruddhas, it occurred to me:
‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi.
‘Indeed, when I do not attend to the sign of form and attend to the sign of light, at that time I perceive light indeed, but do not see forms.
Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
But when I do not attend to the sign of light and attend to the sign of form, at that time I see forms indeed, but do not perceive light—for a whole night, or a whole day, or a whole night and day.’
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi;
Then I, Anuruddhas, living diligent, ardent, and resolute, perceived limited light and saw limited forms;
appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi:
perceived immeasurable light and saw immeasurable forms:
When, Anuruddhas, ‘doubt is an imperfection of the mind’—thus known by me, doubt as an imperfection of the mind was abandoned; ‘inattention is an imperfection of the mind’—thus known by me, inattention as an imperfection of the mind was abandoned; ‘sloth and torpor are an imperfection of the mind’—thus known by me, sloth and torpor as an imperfection of the mind were abandoned; ‘fearfulness is an imperfection of the mind’—thus known by me, fearfulness as an imperfection of the mind was abandoned; ‘elation is an imperfection of the mind’—thus known by me, elation as an imperfection of the mind was abandoned; ‘inertia is an imperfection of the mind’—thus known by me, inertia as an imperfection of the mind was abandoned; ‘excessive energy is an imperfection of the mind’—thus known by me, excessive energy as an imperfection of the mind was abandoned; ‘deficient energy is an imperfection of the mind’—thus known by me, deficient energy as an imperfection of the mind was abandoned; ‘craving is an imperfection of the mind’—thus known by me, craving as an imperfection of the mind was abandoned; ‘perception of diversity is an imperfection of the mind’—thus known by me, perception of diversity as an imperfection of the mind was abandoned; ‘excessive meditation upon forms is an imperfection of the mind’—thus known by me, excessive meditation upon forms as an imperfection of the mind was abandoned.
Tassa mayhaṁ, anuruddhā, etadahosi:
Then, Anuruddhas, it occurred to me:
‘ye kho me cittassa upakkilesā te me pahīnā.
‘Whatever imperfections of the mind I had, those have been abandoned by me.
Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti.
Come now, I will develop concentration in three ways.’
So I, Anuruddhas, developed concentration with thought and examination, I developed concentration without thought but with examination only, I developed concentration without thought and without examination, I developed concentration with rapture, I developed concentration without rapture, I developed concentration accompanied by pleasure, I developed concentration accompanied by equanimity.
When, Anuruddhas, concentration with thought and examination had been developed by me, concentration without thought but with examination only had been developed by me, concentration without thought and without examination had been developed by me, concentration with rapture had been developed by me, concentration without rapture had been developed by me, concentration accompanied by pleasure had been developed by me, and concentration accompanied by equanimity had been developed by me.
Ñāṇañca pana me dassanaṁ udapādi, akuppā me cetovimutti.
Knowledge and vision arose in me: ‘Unshakeable is my deliverance of mind.
Ayamantimā jāti, natthi dāni punabbhavo”ti.
This is my last birth, there is now no more renewed existence.’”
If, bhikkhus, the fool is a killer of living beings, a taker of what is not given, one who misconducts himself in sensual pleasures, a liar, one who indulges in intoxicating drinks and drugs which are a basis for heedlessness.
Furthermore, bhikkhus, a fool sees kings, having arrested a thief, a miscreant, inflicting various kinds of punishment—flogging with whips, flogging with canes, flogging with cudgels, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the ‘gruel-pot’ punishment, inflicting the ‘shell-tonsure’ punishment, inflicting the ‘Rāhu’s mouth’ punishment, inflicting the ‘fire-garland’ punishment, inflicting the ‘hand-torch’ punishment, inflicting the ‘reed-wrap’ punishment, inflicting the ‘bark-dress’ punishment, inflicting the ‘antelope’ punishment, inflicting the ‘flesh-hook’ punishment, inflicting the ‘coin-slice’ punishment, inflicting the ‘lye-pickle’ punishment, inflicting the ‘pivot-on-a-stake’ punishment, inflicting the ‘straw-mattress’ punishment, sprinkling him with hot oil, having him devoured by dogs, impaling him alive on a stake, and beheading him with a sword.
‘For such evil deeds as these, kings, having arrested a thief, a miscreant, inflict various kinds of punishment—they flog with whips …etc… they behead with a sword;
saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi.
these things are found in me, and I am seen in these things.
If the kings were to know me, they would arrest me too and inflict various kinds of punishment—they would flog with whips …etc… impale me alive on a stake, and behead me with a sword.’
Furthermore, bhikkhus, when a fool is mounted on a chair, or mounted on a bed, or lying on the ground, then his past evil deeds—misconduct by body, misconduct by speech, misconduct by mind—at that time hang over him, press down on him, and overwhelm him.
even so, bhikkhus, when a fool is mounted on a chair, or mounted on a bed, or lying on the ground, then his past evil deeds—misconduct by body, misconduct by speech, misconduct by mind—at that time hang over him, press down on him, and overwhelm him.
Tatra, bhikkhave, bālassa evaṁ hoti:
There, bhikkhus, it occurs to the fool:
‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ;
‘Alas, I have not done what is good, I have not done what is wholesome, I have not made a shelter from fear;
kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ.
I have done what is evil, I have done what is cruel, I have done what is wicked.
Whatever, sirs, is the destination of those who have not done what is good, not done what is wholesome, not made a shelter from fear, but have done what is evil, done what is cruel, done what is wicked—that destination I will go to after death.’
So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
He sorrows, grieves, and laments, beats his breast, and falls into bewilderment.
That fool, bhikkhus, having misbehaved by body, misbehaved by speech, misbehaved by mind, with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a downfall, in hell.
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
That which, bhikkhus, speaking rightly, one might say:
‘Go, sirs, and strike that man in the evening with a hundred spears.’
Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.
They would strike him in the evening with a hundred spears.
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?
What do you think, bhikkhus? Would that man, being struck with three hundred spears, on that account experience suffering and displeasure?”
“Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha, ko pana vādo tīhi sattisatehī”ti?
“Venerable sir, being struck with even one spear, that man would on that account experience suffering and displeasure, what to say of with three hundred spears?”
Then the Blessed One, taking a small, hand-sized stone, addressed the bhikkhus:
“Taṁ kiṁ maññatha, bhikkhave, katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti?
“What do you think, bhikkhus, which is greater—this small, hand-sized stone taken by me, or the Himalayas, king of mountains?”
“Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upe”ti.
“This small, hand-sized stone taken by the Blessed One is insignificant, venerable sir; compared to the Himalayas, king of mountains, it does not count as a fraction, it does not count as a particle, it does not count as a comparison.”
“Evameva kho, bhikkhave, yaṁ so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti taṁ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti.
“Even so, bhikkhus, the suffering and displeasure that that man experiences on account of being struck with three hundred spears, compared to the suffering of hell, does not count as a fraction, does not count as a particle, does not count as a comparison.
Then, bhikkhus, the hell-wardens inflict on him the punishment called the five-fold binding—they drive a hot iron stake through one hand, they drive a hot iron stake through the other hand, they drive a hot iron stake through one foot, they drive a hot iron stake through the other foot, they drive a hot iron stake through the middle of his chest.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
Elephants, horses, oxen, donkeys, goats, deer, and whatever other beings in the animal realm that eat grass.
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā tiṇabhakkhā.
That fool, bhikkhus, having formerly been a glutton here, having done evil deeds here, with the breakup of the body, after death, is reborn in the company of those beings that eat grass.
Chickens, pigs, dogs, jackals, and whatever other beings in the animal realm that eat excrement.
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā gūthabhakkhā.
That fool, bhikkhus, having formerly been a glutton here, having done evil deeds here, with the breakup of the body, after death, is reborn in the company of those beings that eat excrement.
Insects, worms, earthworms, and whatever other beings in the animal realm that are born in darkness, age in darkness, and die in darkness.
Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.
That fool, bhikkhus, having formerly been a glutton here, having done evil deeds here, with the breakup of the body, after death, is reborn in the company of those beings that are born in darkness, age in darkness, and die in darkness.
Fish, turtles, crocodiles, and whatever other beings in the animal realm that are born in water, age in water, and die in water.
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti.
That fool, bhikkhus, having formerly been a glutton here, having done evil deeds here, with the breakup of the body, after death, is reborn in the company of those beings that are born in water, age in water, and die in water.
Those beings, bhikkhus, that are born in rotten fish, or age in rotten fish, or die in rotten fish, or in a rotten corpse …etc… or in rotten porridge … or in a sewer … or in a cesspool, and whatever other beings in the animal realm that are born in filth, age in filth, and die in filth.
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti.
That fool, bhikkhus, having formerly been a glutton here, having done evil deeds here, with the breakup of the body, after death, is reborn in the company of those beings that are born in filth, age in filth, and die in filth.
And an easterly wind would carry it westwards, a westerly wind would carry it eastwards, a northerly wind would carry it southwards, a southerly wind would carry it northwards.
Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṁ ummujjeyya.
And there was a blind turtle there, and it would rise to the surface once every hundred years.
Taṁ kiṁ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyyā”ti?
What do you think, bhikkhus? Would that blind turtle insert its neck into that single-holed yoke?”
“If perhaps, venerable sir, sometime or other, after a long period has passed.”
“Khippataraṁ kho so, bhikkhave, kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyya, ato dullabhatarāhaṁ, bhikkhave, manussattaṁ vadāmi sakiṁ vinipātagatena bālena.
“Sooner, bhikkhus, would that blind turtle insert its neck into that single-holed yoke, than, I say, bhikkhus, would a fool who has gone to a state of downfall attain humanity once more.
Taṁ kissa hetu?
For what reason?
Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā.
Because here, bhikkhus, there is no righteous conduct, no calm conduct, no wholesome activity, no meritorious activity.
That fool, bhikkhus, if sometime or other, after a long period has passed, he attains humanity, he is reborn in such low families as—a caṇḍāla family, or a nesāda family, or a vena family, or a rathakāra family, or a pukkusa family.
He is reborn in such a family—poor, with little food and drink, living in hardship, where food and clothing are obtained with difficulty.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And he is ugly, unsightly, dwarfish, very sickly, blind or crippled or lame or paralyzed; he is not an obtainer of food, drink, clothing, vehicles, garlands, scents, ointments, bed, lodging, and light.
So kāyena duccaritaṁ carati vācāya duccaritaṁ carati manasā duccaritaṁ carati.
He misconducts himself by body, misconducts himself by speech, misconducts himself by mind.
Having misconducted himself by body, misbehaved by speech, misbehaved by mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
Suppose, bhikkhus, a gambler with the very first unlucky throw were to lose his son, lose his wife, lose all his property, and furthermore incur debt.
Appamattako so, bhikkhave, kaliggaho yaṁ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya.
That unlucky throw, bhikkhus, is insignificant, by which that gambler with the very first unlucky throw were to lose his son, lose his wife, lose all his property, and furthermore incur debt.
But this indeed is a far greater unlucky throw, that that fool, having misbehaved by body, misbehaved by speech, misbehaved by mind, with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a downfall, in hell.
Ayaṁ, bhikkhave, kevalā paripūrā bālabhūmīti.
This, bhikkhus, is the entirely complete sphere of the fool.
If, bhikkhus, the wise person is one who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs which are a basis for heedlessness;
tatra, bhikkhave, paṇḍitassa evaṁ hoti:
there, bhikkhus, it occurs to the wise person:
‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti;
‘These matters that people are discussing, appropriate and suitable to the occasion;
saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti.
these things are found in me, and I am seen in these things.’
Furthermore, bhikkhus, a wise person sees kings, having arrested a thief, a miscreant, inflicting various kinds of punishment—flogging with whips, flogging with canes, flogging with cudgels, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the ‘gruel-pot’ punishment, inflicting the ‘shell-tonsure’ punishment, inflicting the ‘Rāhu’s mouth’ punishment, inflicting the ‘fire-garland’ punishment, inflicting the ‘hand-torch’ punishment, inflicting the ‘reed-wrap’ punishment, inflicting the ‘bark-dress’ punishment, inflicting the ‘antelope’ punishment, inflicting the ‘flesh-hook’ punishment, inflicting the ‘coin-slice’ punishment, inflicting the ‘lye-pickle’ punishment, inflicting the ‘pivot-on-a-stake’ punishment, inflicting the ‘straw-mattress’ punishment, sprinkling him with hot oil, having him devoured by dogs, impaling him alive on a stake, and beheading him with a sword.
‘For such evil deeds as these, kings, having arrested a thief, a miscreant, inflict various kinds of punishment—they flog with whips, they flog with canes, they flog with cudgels, they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose, they inflict the ‘gruel-pot’ punishment, they inflict the ‘shell-tonsure’ punishment, they inflict the ‘Rāhu’s mouth’ punishment, they inflict the ‘fire-garland’ punishment, they inflict the ‘hand-torch’ punishment, they inflict the ‘reed-wrap’ punishment, they inflict the ‘bark-dress’ punishment, they inflict the ‘antelope’ punishment, they inflict the ‘flesh-hook’ punishment, they inflict the ‘coin-slice’ punishment, they inflict the ‘lye-pickle’ punishment, they inflict the ‘pivot-on-a-stake’ punishment, they inflict the ‘straw-mattress’ punishment, they sprinkle him with hot oil, they have him devoured by dogs, they impale him alive on a stake, they behead him with a sword; these things are not found in me, and I am not seen in these things.’
Furthermore, bhikkhus, when a wise person is mounted on a chair, or mounted on a bed, or lying on the ground, then his past good deeds—good conduct by body, good conduct by speech, good conduct by mind—at that time hang over him …etc… just as, bhikkhus, the shadows of great mountain peaks in the evening hang over, press down on, and overwhelm the earth;
even so, bhikkhus, when a wise person is mounted on a chair, or mounted on a bed, or lying on the ground, then his past good deeds—good conduct by body, good conduct by speech, good conduct by mind—at that time hang over him, press down on him, and overwhelm him.
Tatra, bhikkhave, paṇḍitassa evaṁ hoti:
There, bhikkhus, it occurs to the wise person:
‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ;
‘Alas, I have not done what is evil, I have not done what is cruel, I have not done what is wicked;
kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ.
I have done what is good, I have done what is wholesome, I have made a shelter from fear.
Whatever, sirs, is the destination of those who have not done what is evil, not done what is cruel, not done what is wicked, but have done what is good, done what is wholesome, made a shelter from fear—that destination I will go to after death.’
So na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.
He does not sorrow, does not grieve, does not lament, does not beat his breast, does not fall into bewilderment.
That wise person, bhikkhus, having behaved well by body, behaved well by speech, behaved well by mind, with the breakup of the body, after death, is reborn in a good destination, a heavenly world.
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
That which, bhikkhus, speaking rightly, one might say:
“Suppose, bhikkhus, a wheel-turning monarch, endowed with the seven treasures and the four kinds of psychic power, on that account experiences happiness and joy.
Here, bhikkhus, for a king, an anointed kṣatriya, on the Uposatha day of the fifteenth, having washed his head and observed the Uposatha, when he has gone up to the upper terrace of his palace, the divine wheel-treasure appears, with a thousand spokes, with rim and hub, complete in all its aspects.
‘I have heard that a king for whom, an anointed kṣatriya, on the Uposatha day of the fifteenth, having washed his head and observed the Uposatha, when he has gone up to the upper terrace of his palace, the divine wheel-treasure appears, with a thousand spokes, with rim and hub, complete in all its aspects, he becomes a wheel-turning monarch.
In whatever region, bhikkhus, the wheel-treasure comes to a halt, there the wheel-turning monarch takes up residence together with his fourfold army.
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu:
Then, bhikkhus, the rival kings in the eastern quarter approach the wheel-turning monarch and say:
‘ehi kho, mahārāja.
‘Come, great king.
Svāgataṁ te, mahārāja.
Welcome to you, great king.
Sakaṁ te, mahārāja.
This is yours, great king.
Anusāsa, mahārājā’ti.
Instruct us, great king.’
Rājā cakkavattī evamāha:
The wheel-turning monarch says:
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.
‘Life is not to be taken, what is not given is not to be taken, sexual misconduct is not to be engaged in, falsehood is not to be spoken, intoxicants are not to be drunk, and you should enjoy according to what has been gained.’
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.
Then, bhikkhus, the rival kings in the eastern quarter become followers of the wheel-turning monarch.
Then, bhikkhus, that wheel-treasure, having plunged into the eastern ocean and emerged, rolls towards the southern quarter …etc… having plunged into the southern ocean and emerged, rolls towards the western quarter …etc… having plunged into the western ocean and emerged, rolls towards the northern quarter. The wheel-turning monarch follows it together with his fourfold army.
In whatever region, bhikkhus, the wheel-treasure comes to a halt, there the wheel-turning monarch takes up residence together with his fourfold army.
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu:
Then, bhikkhus, the rival kings in the northern quarter approach the wheel-turning monarch and say:
‘ehi kho, mahārāja.
‘Come, great king.
Svāgataṁ te, mahārāja.
Welcome to you, great king.
Sakaṁ te, mahārāja.
This is yours, great king.
Anusāsa, mahārājā’ti.
Instruct us, great king.’
Rājā cakkavattī evamāha:
The wheel-turning monarch says:
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ;
‘Life is not to be taken, what is not given is not to be taken, sexual misconduct is not to be engaged in, falsehood is not to be spoken, intoxicants are not to be drunk;
yathābhuttañca bhuñjathā’ti.
and you should enjoy according to what has been gained.’
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.
Then, bhikkhus, the rival kings in the northern quarter become followers of the wheel-turning monarch.
Then, bhikkhus, that wheel-treasure, having conquered the earth bounded by the ocean, returns to that same capital city and stands, as if fixed by an axle, at the entrance to the inner palace of the wheel-turning monarch, adorning the entrance to the inner palace of the wheel-turning monarch.
Furthermore, bhikkhus, for a wheel-turning monarch the elephant-treasure appears—all white, sevenfold firm, with psychic power, able to travel through the air, the Uposatha king of elephants.
Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati:
Having seen it, the mind of the wheel-turning monarch is pleased:
Formerly, bhikkhus, a wheel-turning monarch, testing that same elephant-treasure, mounted it in the morning and, having journeyed around the earth bounded by the ocean, returned to that same capital city and had his morning meal.
Furthermore, bhikkhus, for a wheel-turning monarch the horse-treasure appears—all white, with a black head, with hair like muñja grass, with psychic power, able to travel through the air, the Valāhaka king of horses.
Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati:
Having seen it, the mind of the wheel-turning monarch is pleased:
Formerly, bhikkhus, a wheel-turning monarch, testing that same horse-treasure, mounted it in the morning and, having journeyed around the earth bounded by the ocean, returned to that same capital city and had his morning meal.
Formerly, bhikkhus, a wheel-turning monarch, testing that same jewel-treasure, assembled his fourfold army, placed the jewel on the crest of his banner, and set out in the thick darkness of night.
Ye kho pana, bhikkhave, samantā gāmā ahesuṁ te tenobhāsena kammante payojesuṁ ‘divā’ti maññamānā.
The surrounding villages, bhikkhus, set to work by its radiance, thinking it was day.
She is beautiful, lovely to behold, charming, endowed with the utmost beauty of complexion, not too tall, not too short, not too thin, not too stout, not too dark, not too fair, surpassing human beauty but not having attained divine beauty.
That woman-treasure, bhikkhus, rises before the wheel-turning monarch and retires after him, is obedient to his wishes, of agreeable conduct, and speaks lovingly.
Formerly, bhikkhus, a wheel-turning monarch, testing that same householder-treasure, boarded a boat, went down the current into the middle of the river Ganges, and said to the householder-treasure:
‘attho me, gahapati, hiraññasuvaṇṇenā’ti.
‘I have need of gold and bullion, householder.’
‘Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū’ti.
‘Then, great king, let the boat approach one bank.’
‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti.
‘Right here, householder, I have need of gold and bullion.’
Then, bhikkhus, that householder-treasure, having dipped both hands into the water, brought up a jar full of gold and bullion and said to the wheel-turning monarch:
Furthermore, bhikkhus, for a wheel-turning monarch the counsellor-treasure appears—wise, proficient, intelligent, capable of making the wheel-turning monarch advance what should be advanced, retreat from what should be retreated from, and establish what should be established.
Here, bhikkhus, a wheel-turning monarch is handsome, lovely to behold, charming, endowed with the utmost beauty of complexion, far surpassing other humans.
Furthermore, bhikkhus, a wheel-turning monarch is free from illness, free from disease, endowed with a good digestion that is neither too cold nor too hot, far surpassing other humans.
A wheel-turning monarch, bhikkhus, is endowed with these four kinds of psychic power.
Taṁ kiṁ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyethā”ti?
What do you think, bhikkhus? Would a wheel-turning monarch, endowed with these seven treasures and these four kinds of psychic power, on that account experience happiness and joy?”
“Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti?
“Endowed with even one treasure, venerable sir, a wheel-turning monarch would on that account experience happiness and joy, what to say of with seven treasures and four kinds of psychic power?”
“Even so, bhikkhus, the happiness and joy that a wheel-turning monarch experiences on account of being endowed with seven treasures and four kinds of psychic power, compared to divine happiness, does not count as a fraction;
That wise person, bhikkhus, if sometime or other, after a long period has passed, he attains humanity, he is reborn in such high families as—a great kṣatriya family, or a great brahmin family, or a great householder family. He is reborn in such a family—affluent, with great wealth, with great possessions, with abundant gold and silver, with abundant property and means, with abundant riches and grain.
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And he is handsome, lovely to behold, charming, endowed with the utmost beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, scents, ointments, bed, lodging, and light.
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.
He behaves well by body, behaves well by speech, behaves well by mind.
Having behaved well by body, behaved well by speech, behaved well by mind, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
But this indeed is a far greater lucky throw, that that wise person, having behaved well by body, behaved well by speech, behaved well by mind, with the breakup of the body, after death, is reborn in a good destination, a heavenly world.
Ayaṁ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti.
This, bhikkhus, is the entirely complete sphere of the wise person.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Pleased, those bhikkhus delighted in the Blessed One’s words.
Bālapaṇḍitasuttaṁ niṭṭhitaṁ navamaṁ.
The Discourse on the Fool and the Wise Person is finished.
end of section [129 - Bālapaṇḍitasutta]❧
130 – Devadūtasutta
mn130
MN 130
Majjhima Nikāya 130
The Middle Length Discourses 130
Devadūtasutta
The Discourse on the Divine Messengers
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied to the Blessed One.
“Bhikkhus, suppose there were two houses with doors, and a man with good sight standing between them were to see people entering the houses, leaving them, walking to and fro, and moving about;
even so, bhikkhus, with the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understand how beings fare according to their kamma:
‘These good beings, indeed, endowed with good bodily conduct, good verbal conduct, good mental conduct, not revilers of noble ones, of right view, undertaking actions according to right view;
te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā.
they, with the breakup of the body, after death, have been reborn in a good destination, a heavenly world.
Or these good beings, endowed with good bodily conduct, good verbal conduct, good mental conduct, not revilers of noble ones, of right view, undertaking actions according to right view;
te kāyassa bhedā paraṁ maraṇā manussesu upapannā.
they, with the breakup of the body, after death, have been reborn among humans.
These good beings, indeed, endowed with bad bodily conduct, bad verbal conduct, bad mental conduct, revilers of noble ones, of wrong view, undertaking actions according to wrong view;
te kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannā.
they, with the breakup of the body, after death, have been reborn in the sphere of ghosts.
Or these good beings, endowed with bad bodily conduct, bad verbal conduct, bad mental conduct, revilers of noble ones, of wrong view, undertaking actions according to wrong view;
te kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannā.
they, with the breakup of the body, after death, have been reborn in the animal realm.
Or these good beings, endowed with bad bodily conduct, bad verbal conduct, bad mental conduct, revilers of noble ones, of wrong view, undertaking actions according to wrong view;
te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā’ti.
they, with the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, a downfall, in hell.’
Then, bhikkhus, the hell-wardens, seizing him by various arms, present him to King Yama, saying:
‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī.
‘This man, Your Majesty, was disrespectful to his mother, disrespectful to his father, disrespectful to ascetics, disrespectful to brahmins, and did not honour the elders of his clan.
Surely, good man, they will do to you in accordance with that heedlessness.
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
That evil kamma of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and companions, nor by your relatives and kinsmen, nor by ascetics and brahmins, nor by devas; by you alone was that evil kamma done, you alone will experience its result.’
Then, bhikkhus, King Yama, having questioned, cross-questioned, and admonished him about the first divine messenger, questions, cross-questions, and admonishes him about the second divine messenger:
‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti?
‘Good man, did you not see the second divine messenger manifested among humans?’
‘Good man, did you not see among humans a woman or a man, (...etc...) old, bent like a roof-rafter, crooked, leaning on a staff, trembling as they walked, sick, youth gone, with broken teeth, grey-haired, bald or balding, wrinkled, with limbs all blotchy?’
So evamāha:
He says:
‘addasaṁ, bhante’ti.
‘I saw, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then, bhikkhus, King Yama says to him:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—ahampi khomhi jarādhammo, jaraṁ anatīto.
‘Good man, did it not occur to you, an intelligent and mature person: “I too am subject to old age, I have not gone beyond old age.
Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
Come, let me do good by body, speech, and mind”?’
So evamāha:
He says:
‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
‘I was not able, venerable sir; I was heedless, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then, bhikkhus, King Yama says to him:
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Good man, through heedlessness you did not do good by body, speech, and mind.
Surely, good man, they will do to you in accordance with that heedlessness.
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
That evil kamma of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and companions, nor by your relatives and kinsmen, nor by ascetics and brahmins, nor by devas; by you alone was that evil kamma done, you alone will experience its result.’
Then, bhikkhus, King Yama, having questioned, cross-questioned, and admonished him about the second divine messenger, questions, cross-questions, and admonishes him about the third divine messenger:
‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti?
‘Good man, did you not see the third divine messenger manifested among humans?’
‘Good man, did you not see among humans a woman or a man, sick, afflicted, gravely ill, lying smeared with their own urine and excrement, being lifted up by some and laid down by others?’
So evamāha:
He says:
‘addasaṁ, bhante’ti.
‘I saw, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then, bhikkhus, King Yama says to him:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—ahampi khomhi byādhidhammo, byādhiṁ anatīto.
‘Good man, did it not occur to you, an intelligent and mature person: “I too am subject to sickness, I have not gone beyond sickness.
Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
Come, let me do good by body, speech, and mind”?’
So evamāha:
He says:
‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
‘I was not able, venerable sir; I was heedless, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then, bhikkhus, King Yama says to him:
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Good man, through heedlessness you did not do good by body, speech, and mind.
Surely, good man, they will do to you in accordance with that heedlessness.
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
That evil kamma of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and companions, nor by your relatives and kinsmen, nor by ascetics and brahmins, nor by devas; by you alone was that evil kamma done, you alone will experience its result.’
Then, bhikkhus, King Yama, having questioned, cross-questioned, and admonished him about the third divine messenger, questions, cross-questions, and admonishes him about the fourth divine messenger:
‘ambho purisa, na tvaṁ addasa manussesu catutthaṁ devadūtaṁ pātubhūtan’ti?
‘Good man, did you not see the fourth divine messenger manifested among humans?’
‘Good man, did you not see among humans kings, having arrested a thief, a miscreant, inflicting various kinds of punishment—flogging with whips, flogging with canes, flogging with cudgels, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the ‘gruel-pot’ punishment, inflicting the ‘shell-tonsure’ punishment, inflicting the ‘Rāhu’s mouth’ punishment, inflicting the ‘fire-garland’ punishment, inflicting the ‘hand-torch’ punishment, inflicting the ‘reed-wrap’ punishment, inflicting the ‘bark-dress’ punishment, inflicting the ‘antelope’ punishment, inflicting the ‘flesh-hook’ punishment, inflicting the ‘coin-slice’ punishment, inflicting the ‘lye-pickle’ punishment, inflicting the ‘pivot-on-a-stake’ punishment, inflicting the ‘straw-mattress’ punishment, sprinkling him with hot oil, having him devoured by dogs, impaling him alive on a stake, and beheading him with a sword?’
So evamāha:
He says:
‘addasaṁ, bhante’ti.
‘I saw, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then, bhikkhus, King Yama says to him:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṁ pana parattha.
‘Good man, did it not occur to you, an intelligent and mature person: “Indeed, sirs, those who do evil deeds are subjected to such various kinds of punishment in this very life; what then of the next world?
Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
Come, let me do good by body, speech, and mind”?’
So evamāha:
He says:
‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
‘I was not able, venerable sir; I was heedless, venerable sir.’
Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then, bhikkhus, King Yama says to him:
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Good man, through heedlessness you did not do good by body, speech, and mind.
Surely, good man, they will do to you in accordance with that heedlessness.
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
That evil kamma of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and companions, nor by your relatives and kinsmen, nor by ascetics and brahmins, nor by devas; by you alone was that evil kamma done, you alone will experience its result.’
Then, bhikkhus, King Yama, having questioned, cross-questioned, and admonished him about the fourth divine messenger, questions, cross-questions, and admonishes him about the fifth divine messenger:
‘ambho purisa, na tvaṁ addasa manussesu pañcamaṁ devadūtaṁ pātubhūtan’ti?
‘Good man, did you not see the fifth divine messenger manifested among humans?’
Surely, good man, they will do to you in accordance with that heedlessness.
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.
That evil kamma of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and companions, nor by your relatives and kinsmen, nor by ascetics and brahmins, nor by devas; by you alone was that evil kamma done, you alone will experience its result.’
Then, bhikkhus, the hell-wardens inflict on him the punishment called the five-fold binding—they drive a hot iron stake through one hand, they drive a hot iron stake through the other hand, they drive a hot iron stake through one foot, they drive a hot iron stake through the other foot, they drive a hot iron stake through the middle of his chest.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
From the eastern wall of that great hell, bhikkhus, a flame arises and strikes the western wall; from the western wall a flame arises and strikes the eastern wall; from the northern wall a flame arises and strikes the southern wall; from the southern wall a flame arises and strikes the northern wall; from below a flame arises and strikes above; from above a flame arises and strikes below.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
As he runs with swift speed, his outer skin is burnt, his inner skin is burnt, his flesh is burnt, his sinews are burnt, his bones even smoke; his frame is lifted up just as it was.
Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati.
And when, bhikkhus, he has almost reached it, then that door is closed.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
There is an occasion, bhikkhus, when sometime or other, after a long period has passed, the western door of that great hell is opened …etc… the northern door is opened …etc… the southern door is opened.
As he runs with swift speed, his outer skin is burnt, his inner skin is burnt, his flesh is burnt, his sinews are burnt, his bones even smoke; his frame is lifted up just as it was.
Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati.
And when, bhikkhus, he has almost reached it, then that door is closed.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
As he runs with swift speed, his outer skin is burnt, his inner skin is burnt, his flesh is burnt, his sinews are burnt, his bones even smoke; his frame is lifted up just as it was.
In that hell of excrement, bhikkhus, needle-mouthed creatures pierce his outer skin; having pierced the outer skin, they pierce the inner skin; having pierced the inner skin, they pierce the flesh; having pierced the flesh, they pierce the sinews; having pierced the sinews, they pierce the bones; having pierced the bones, they eat the marrow.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
Immediately adjoining that hell of hot embers, bhikkhus, is a great silk-cotton tree forest, a league high, with sixteen-finger thorns, blazing, aflame, and incandescent.
Tattha āropentipi oropentipi.
They make him climb up and down it.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
Its leaves, stirred by the wind, fall and cut off his hands, cut off his feet, cut off his hands and feet, cut off his ears, cut off his nose, cut off his ears and nose.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
Then, bhikkhus, the hell-wardens, having opened his mouth with a hot iron pincer, throw a hot iron ball into his mouth, blazing, aflame, and incandescent.
It burns his lips, it burns his mouth, it burns his throat, it burns his chest, and having passed through his intestines and bowels, it comes out from his lower parts.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
Then, bhikkhus, the hell-wardens, having opened his mouth with a hot iron pincer, pour molten copper into his mouth, blazing, aflame, and incandescent.
It burns his lips, it burns his mouth, it burns his throat, it burns his chest, and having passed through his intestines and bowels, it comes out from his lower parts.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti, yāva na taṁ pāpakammaṁ byantīhoti.
There he experiences painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted.
This, bhikkhus, I say not having heard it from another ascetic or brahmin, but rather, just as it has been known by myself, seen by myself, understood by myself, so I say it.”
Idamavoca bhagavā.
This is what the Blessed One said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Having said this, the Sublime One, the Teacher, further said this:
“Coditā devadūtehi,
“Warned by the divine messengers,
ye pamajjanti māṇavā;
Those mortals who are heedless,
Te dīgharattaṁ socanti,
They for a long time sorrow,
hīnakāyūpagā narā.
Reborn in an inferior body.
Ye ca kho devadūtehi,
But those good and true people here,
santo sappurisā idha;
When warned by divine messengers,
Coditā nappamajjanti,
Are never heedless
ariyadhamme kudācanaṁ.
In the noble Dhamma.
Upādāne bhayaṁ disvā,
Having seen fear in clinging,
jātimaraṇasambhave;
In birth and death’s arising,
Anupādā vimuccanti,
They are liberated without clinging,
jātimaraṇasaṅkhaye.
In the destruction of birth and death.
Te khemappattā sukhino,
They, having reached security, are happy,
diṭṭhadhammābhinibbutā;
Extinguished in this very life;
Sabbaverabhayātītā,
Beyond all enmity and fear,
sabbadukkhaṁ upaccagun”ti.
They have overcome all suffering.”
Devadūtasuttaṁ niṭṭhitaṁ dasamaṁ.
The Discourse on the Divine Messengers is finished.
Suññatavaggo niṭṭhito tatiyo.
The Emptiness Division is finished.
Tassuddānaṁ
The summary:
Dvidhāva suññatā hoti,
Emptiness is twofold,
Abbhutadhammabākulaṁ;
The Marvellous-and-Wonderful, Bākula;
Aciravatabhūmijanāmo,
Aciravata (Level of the Tamed) and Bhūmija by name,
Anuruddhupakkilesaṁ;
Anuruddha, Imperfections;
Bālapaṇḍito devadūtañca te dasāti.
The Fool-and-Wise, and Divine Messenger—these are the ten.
end of section [130 - Devadūtasutta]❧
..14.. – Vibhaṅga (expositions, analysis) Vagga
131 – Bhaddekarattasutta
mn131
MN 131
Majjhima Nikāya 131
The Middle Length Discourses 131
Bhaddekarattasutta
The Discourse on One Who Has a Single Excellent Night
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied to the Blessed One.
‘I was of such material form in the past’—therein he finds delight; ‘I was of such feeling in the past’—therein he finds delight; ‘I was of such perception in the past’—therein he finds delight; ‘I was of such volitional formations in the past’—therein he finds delight; ‘I was of such consciousness in the past’—therein he finds delight. This, bhikkhus, is how one revives the past.
Kathañca, bhikkhave, atītaṁ nānvāgameti?
And how, bhikkhus, does one not revive the past?
‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti—evaṁ kho, bhikkhave, atītaṁ nānvāgameti.
‘I was of such material form in the past’—therein he does not find delight; ‘I was of such feeling in the past’—therein he does not find delight; ‘I was of such perception in the past’—therein he does not find delight; ‘I was of such volitional formations in the past’—therein he does not find delight; ‘I was of such consciousness in the past’—therein he does not find delight. This, bhikkhus, is how one does not revive the past.
Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati?
And how, bhikkhus, does one build up hope for the future?
‘May I be of such material form in the future’—therein he finds delight; ‘May I be of such feeling …etc… May I be of such perception … May I be of such volitional formations … May I be of such consciousness in the future’—therein he finds delight. This, bhikkhus, is how one builds up hope for the future.
Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati?
And how, bhikkhus, does one not build up hope for the future?
‘May I be of such material form in the future’—therein he does not find delight; ‘May I be of such feeling … May I be of such perception … May I be of such volitional formations … ‘May I be of such consciousness in the future’—therein he does not find delight. This, bhikkhus, is how one does not build up hope for the future.
Here, bhikkhus, an uninstructed ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true persons and is unskilled and undisciplined in their Dhamma, regards material form as self, or self as possessing material form, or material form as in self, or self as in material form;
feeling …etc… perception … volitional formations … regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This, bhikkhus, is how one is drawn into present states.
Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati?
And how, bhikkhus, is one not drawn into present states?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;
Here, bhikkhus, an instructed noble-one's-disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true persons and is skilled and disciplined in their Dhamma, does not regard material form as self, nor self as possessing material form, nor material form as in self, nor self as in material form;
na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ—evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati.
nor feeling … nor perception … nor volitional formations … does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. This, bhikkhus, is how one is not drawn into present states.
Atītaṁ nānvāgameyya,
Let one not revive the past,
nappaṭikaṅkhe anāgataṁ;
Nor on the future build up hope;
Yadatītaṁ pahīnaṁ taṁ,
For the past has been left behind,
appattañca anāgataṁ.
And the future has not been reached.
Paccuppannañca yo dhammaṁ,
Whatever state is present,
tattha tattha vipassati;
One clearly sees it then and there;
Asaṁhīraṁ asaṅkuppaṁ,
Unshaken and unshakeable,
taṁ vidvā manubrūhaye.
Knowing that, the wise should develop it.
Ajjeva kiccamātappaṁ,
Today the effort must be made;
ko jaññā maraṇaṁ suve;
Who knows if death comes tomorrow?
Na hi no saṅgaraṁ tena,
There is no bargaining with him,
mahāsenena maccunā.
With Death and his great army.
Evaṁvihāriṁ ātāpiṁ,
The one who dwells thus ardently,
ahorattamatanditaṁ;
Relentlessly by day and night,
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
Now at that time the Venerable Ānanda was in the attendance hall instructing, urging, rousing, and gladdening the bhikkhus with a Dhamma talk, reciting the summary and analysis of one who has a single excellent night.
“Who, bhikkhus, was in the attendance hall instructing, urging, rousing, and gladdening the bhikkhus with a Dhamma talk, reciting the summary and analysis of one who has a single excellent night?”
“Venerable sir, it was the Venerable Ānanda who was in the attendance hall instructing, urging, rousing, and gladdening the bhikkhus with a Dhamma talk, reciting the summary and analysis of one who has a single excellent night.”
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Blessed One addressed the Venerable Ānanda:
“In what way, Ānanda, were you instructing, urging, rousing, and gladdening the bhikkhus with a Dhamma talk, reciting the summary and analysis of one who has a single excellent night?”
“In this way, venerable sir, I was instructing, urging, rousing, and gladdening the bhikkhus with a Dhamma talk, reciting the summary and analysis of one who has a single excellent night:
Atītaṁ nānvāgameyya,
Let one not revive the past,
nappaṭikaṅkhe anāgataṁ;
Nor on the future build up hope;
Yadatītaṁ pahīnaṁ taṁ,
For the past has been left behind,
appattañca anāgataṁ.
And the future has not been reached.
Paccuppannañca yo dhammaṁ,
Whatever state is present,
tattha tattha vipassati;
One clearly sees it then and there;
Asaṁhīraṁ asaṅkuppaṁ,
Unshaken and unshakeable,
taṁ vidvā manubrūhaye.
Knowing that, the wise should develop it.
Ajjeva kiccamātappaṁ,
Today the effort must be made;
ko jaññā maraṇaṁ suve;
Who knows if death comes tomorrow?
Na hi no saṅgaraṁ tena,
There is no bargaining with him,
mahāsenena maccunā.
With Death and his great army.
Evaṁvihāriṁ ātāpiṁ,
The one who dwells thus ardently,
ahorattamatanditaṁ;
Relentlessly by day and night,
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
“I was of such material form in the past”—therein he finds delight; “I was of such feeling in the past”—therein he finds delight; “I was of such perception in the past”—therein he finds delight; “I was of such volitional formations in the past”—therein he finds delight; “I was of such consciousness in the past”—therein he finds delight. This, friends, is how one revives the past.
Kathañca, āvuso, atītaṁ nānvāgameti?
And how, friends, does one not revive the past?
Evaṁrūpo ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁvedano ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁsañño ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁsaṅkhāro ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁviññāṇo ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti—evaṁ kho, āvuso, atītaṁ nānvāgameti.
“I was of such material form in the past”—therein he does not find delight; “I was of such feeling in the past”—therein he does not find delight; “I was of such perception in the past”—therein he does not find delight; “I was of such volitional formations in the past”—therein he does not find delight; “I was of such consciousness in the past”—therein he does not find delight. This, friends, is how one does not revive the past.
Kathañca, āvuso, anāgataṁ paṭikaṅkhati?
And how, friends, does one build up hope for the future?
“May I be of such material form in the future”—therein he finds delight; “May I be of such feeling …etc… May I be of such perception … May I be of such volitional formations … May I be of such consciousness in the future”—therein he finds delight. This, friends, is how one builds up hope for the future.
Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati?
And how, friends, does one not build up hope for the future?
“May I be of such material form in the future”—therein he does not find delight; “May I be of such feeling …etc… May I be of such perception … May I be of such volitional formations … May I be of such consciousness in the future”—therein he does not find delight. This, friends, is how one does not build up hope for the future.
Here, friends, an uninstructed ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true persons and is unskilled and undisciplined in their Dhamma, regards material form as self, or self as possessing material form, or material form as in self, or self as in material form;
feeling … perception … volitional formations … regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This, friends, is how one is drawn into present states.
Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati?
And how, friends, is one not drawn into present states?
Idha, āvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;
Here, friends, an instructed noble-one's-disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true persons and is skilled and disciplined in their Dhamma, does not regard material form as self, nor self as possessing material form, nor material form as in self, nor self as in material form;
na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ—evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati.
nor feeling … nor perception … nor volitional formations … does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. This, friends, is how one is not drawn into present states.
Atītaṁ nānvāgameyya,
Let one not revive the past,
nappaṭikaṅkhe anāgataṁ;
Nor on the future build up hope;
Yadatītaṁ pahīnaṁ taṁ,
For the past has been left behind,
appattañca anāgataṁ.
And the future has not been reached.
Paccuppannañca yo dhammaṁ,
Whatever state is present,
tattha tattha vipassati;
One clearly sees it then and there;
Asaṁhīraṁ asaṅkuppaṁ,
Unshaken and unshakeable,
taṁ vidvā manubrūhaye.
Knowing that, the wise should develop it.
Ajjeva kiccamātappaṁ,
Today the effort must be made;
ko jaññā maraṇaṁ suve;
Who knows if death comes tomorrow?
Na hi no saṅgaraṁ tena,
There is no bargaining with him,
mahāsenena maccunā.
With Death and his great army.
Evaṁvihāriṁ ātāpiṁ,
The one who dwells thus ardently,
ahorattamatanditaṁ;
Relentlessly by day and night,
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
Thus, venerable sir, I was instructing, urging, rousing, and gladdening the bhikkhus with a Dhamma talk, reciting the summary and analysis of one who has a single excellent night.”
Good, Ānanda, that you instructed, urged, roused, and gladdened the bhikkhus with a Dhamma talk, reciting the summary and analysis of one who has a single excellent night:
‘Atītaṁ nānvāgameyya,
‘Let one not revive the past,
…pe…
…etc…
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
“Friends, the Blessed One, having given us this summary in brief without explaining the meaning in detail, has risen from his seat and entered his dwelling:
‘Atītaṁ nānvāgameyya,
‘Let one not revive the past,
nappaṭikaṅkhe anāgataṁ;
Nor on the future build up hope;
Yadatītaṁ pahīnaṁ taṁ,
For the past has been left behind,
appattañca anāgataṁ.
And the future has not been reached.
Paccuppannañca yo dhammaṁ,
Whatever state is present,
tattha tattha vipassati;
One clearly sees it then and there;
Asaṁhīraṁ asaṅkuppaṁ,
Unshaken and unshakeable,
taṁ vidvā manubrūhaye.
Knowing that, the wise should develop it.
Ajjeva kiccamātappaṁ,
Today the effort must be made;
ko jaññā maraṇaṁ suve;
Who knows if death comes tomorrow?
Na hi no saṅgaraṁ tena,
There is no bargaining with him,
mahāsenena maccunā.
With Death and his great army.
Evaṁvihāriṁ ātāpiṁ,
The one who dwells thus ardently,
ahorattamatanditaṁ;
Relentlessly by day and night,
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
santo ācikkhate munī’ti.
So says the sage, the peaceful one.’
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Now who might explain in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail?”
the Venerable Mahākaccāna is capable of explaining in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail.
“Friend Kaccāna, the Blessed One, having given us this summary in brief without explaining the meaning in detail, has risen from his seat and entered his dwelling:
‘Atītaṁ nānvāgameyya,
‘Let one not revive the past,
…pe…
…etc…
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
For us, friend Kaccāna, not long after the Blessed One had departed, it occurred—the Blessed One, having given us this summary in brief without explaining the meaning in detail, has risen from his seat and entered his dwelling:
‘Atītaṁ nānvāgameyya,
‘Let one not revive the past,
…pe…
…etc…
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
santo ācikkhate munī’ti.
So says the sage, the peaceful one.’
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti?
Now who might explain in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail?
The Venerable Mahākaccāna is capable of explaining in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail.
“Friends, it is as if a man needing heartwood, seeking heartwood, wandering in search of heartwood, having bypassed the root and bypassed the trunk of a great standing tree possessing heartwood, were to think that heartwood should be sought in the branches and foliage;
such is this for the venerable ones, that when the Teacher was face to face, you bypassed that Blessed One and think that we should be asked about this matter.
For that Blessed One, friends, knowing, knows; seeing, sees; he is the eye, he is knowledge, he is Dhamma, he is Brahmā; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata.
So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
And that was the time for you to ask the Blessed One himself about this matter; as the Blessed One explained it to you, so you should have remembered it.”
“Surely, friend Kaccāna, the Blessed One, knowing, knows; seeing, sees; he is the eye, he is knowledge, he is Dhamma, he is Brahmā; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata.
So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma;
And that was the time for us to ask the Blessed One himself about this matter;
yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
as the Blessed One explained it to us, so we would have remembered it.
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ;
But the Venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life;
the Venerable Mahākaccāna is capable of explaining in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail.
Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.
May the Venerable Mahākaccāna explain it, without finding it burdensome.”
“Friends, that summary which the Blessed One gave in brief without explaining the meaning in detail, before rising from his seat and entering his dwelling:
‘Atītaṁ nānvāgameyya,
‘Let one not revive the past,
…pe…
…etc…
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
‘Such was my eye in the past, such were forms’—consciousness is bound by desire and lust for that; because consciousness is bound by desire and lust, one delights in that; delighting in that, one revives the past.
Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … iti me mano ahosi atītamaddhānaṁ iti dhammāti—tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti—evaṁ kho, āvuso, atītaṁ anvāgameti.
‘Such was my ear in the past, such were sounds …etc… Such was my nose in the past, such were odors … Such was my tongue in the past, such were tastes … Such was my body in the past, such were tangibles … Such was my mind in the past, such were mental phenomena’—consciousness is bound by desire and lust for that; because consciousness is bound by desire and lust, one delights in that; delighting in that, one revives the past. This, friends, is how one revives the past.
Kathañca, āvuso, atītaṁ nānvāgameti?
And how, friends, does one not revive the past?
Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti.
‘Such was my eye in the past, such were forms’—consciousness is not bound by desire and lust for that; because consciousness is not bound by desire and lust, one does not delight in that; not delighting in that, one does not revive the past.
Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe… iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti … iti me jivhā ahosi atītamaddhānaṁ iti rasāti … iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti … iti me mano ahosi atītamaddhānaṁ iti dhammāti—tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti—evaṁ kho, āvuso, atītaṁ nānvāgameti.
‘Such was my ear in the past, such were sounds …etc… Such was my nose in the past, such were odors … Such was my tongue in the past, such were tastes … Such was my body in the past, such were tangibles … Such was my mind in the past, such were mental phenomena’—consciousness is not bound by desire and lust for that; because consciousness is not bound by desire and lust, one does not delight in that; not delighting in that, one does not revive the past. This, friends, is how one does not revive the past.
Kathañca, āvuso, anāgataṁ paṭikaṅkhati?
And how, friends, does one build up hope for the future?
‘Such will my eye be in the future, such will be forms’—one directs one’s mind towards the attainment of what has not yet been attained; because of that mental direction, one delights in it; delighting in it, one builds up hope for the future.
Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … iti me mano siyā anāgatamaddhānaṁ iti dhammāti—appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati—evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati.
‘Such will my ear be in the future, such will be sounds …etc… Such will my nose be in the future, such will be odors … Such will my tongue be in the future, such will be tastes … Such will my body be in the future, such will be tangibles … Such will my mind be in the future, such will be mental phenomena’—one directs one’s mind towards the attainment of what has not yet been attained; because of that mental direction, one delights in it; delighting in it, one builds up hope for the future. This, friends, is how one builds up hope for the future.
Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati?
And how, friends, does one not build up hope for the future?
Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati.
‘Such will my eye be in the future, such will be forms’—one does not direct one’s mind towards the attainment of what has not yet been attained; because of not directing the mind, one does not delight in it; not delighting in it, one does not build up hope for the future.
Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe… iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti … iti me jivhā siyā anāgatamaddhānaṁ iti rasāti … iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti … iti me mano siyā anāgatamaddhānaṁ iti dhammāti—appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati—evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati.
‘Such will my ear be in the future, such will be sounds …etc… Such will my nose be in the future, such will be odors … Such will my tongue be in the future, such will be tastes … Such will my body be in the future, such will be tangibles … Such will my mind be in the future, such will be mental phenomena’—one does not direct one’s mind towards the attainment of what has not yet been attained; because of not directing the mind, one does not delight in it; not delighting in it, one does not build up hope for the future. This, friends, is how one does not build up hope for the future.
If, in regard to that present, consciousness is bound by desire and lust, because consciousness is bound by desire and lust, one delights in that; delighting in that, one is drawn into present states.
Yañcāvuso, sotaṁ ye ca saddā …pe… yañcāvuso, ghānaṁ ye ca gandhā … yā cāvuso, jivhā ye ca rasā … yo cāvuso, kāyo ye ca phoṭṭhabbā … yo cāvuso, mano ye ca dhammā—ubhayametaṁ paccuppannaṁ.
Friend, the ear and sounds …etc… Friend, the nose and odors … Friend, the tongue and tastes … Friend, the body and tangibles … Friend, the mind and mental phenomena—both these are present.
If, in regard to that present, consciousness is bound by desire and lust, because consciousness is bound by desire and lust, one delights in that; delighting in that, one is drawn into present states. This, friends, is how one is drawn into present states.
Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati?
And how, friends, is one not drawn into present states?
Yañcāvuso, cakkhu ye ca rūpā—ubhayametaṁ paccuppannaṁ.
Friend, the eye and forms—both these are present.
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati.
If, in regard to that present, consciousness is not bound by desire and lust, because consciousness is not bound by desire and lust, one does not delight in that; not delighting in that, one is not drawn into present states.
Yañcāvuso, sotaṁ ye ca saddā …pe… yañcāvuso, ghānaṁ ye ca gandhā … yā cāvuso, jivhā ye ca rasā … yo cāvuso, kāyo ye ca phoṭṭhabbā … yo cāvuso, mano ye ca dhammā—ubhayametaṁ paccuppannaṁ.
Friend, the ear and sounds …etc… Friend, the nose and odors … Friend, the tongue and tastes … Friend, the body and tangibles … Friend, the mind and mental phenomena—both these are present.
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati—evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati.
If, in regard to that present, consciousness is not bound by desire and lust, because consciousness is not bound by desire and lust, one does not delight in that; not delighting in that, one is not drawn into present states. This, friends, is how one is not drawn into present states.
Friends, that summary which the Blessed One gave in brief without explaining the meaning in detail, before rising from his seat and entering his dwelling:
‘Atītaṁ nānvāgameyya,
‘Let one not revive the past,
…pe…
…etc…
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
Of this summary, friends, given in brief by the Blessed One without the meaning being explained in detail, I understand the meaning in detail thus.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
If you wish, friends, you may approach the Blessed One himself and ask about this matter; as the Blessed One explains it to you, so you should remember it.”
“Venerable sir, that summary which the Blessed One gave in brief without explaining the meaning in detail, before rising from his seat and entering his dwelling:
‘Atītaṁ nānvāgameyya,
‘Let one not revive the past,
…pe…
…etc…
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
santo ācikkhate munī’ti.
So says the sage, the peaceful one.’
Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi:
For us, venerable sir, not long after the Blessed One had departed, it occurred:
‘Friends, the Blessed One, having given us this summary in brief without explaining the meaning in detail, has risen from his seat and entered his dwelling:
“Atītaṁ nānvāgameyya,
“Let one not revive the past,
nappaṭikaṅkhe anāgataṁ;
Nor on the future build up hope;
Yadatītaṁ pahīnaṁ taṁ,
For the past has been left behind,
appattañca anāgataṁ.
And the future has not been reached.
Paccuppannañca yo dhammaṁ,
Whatever state is present,
tattha tattha vipassati;
One clearly sees it then and there;
Asaṁhīraṁ asaṅkuppaṁ,
Unshaken and unshakeable,
taṁ vidvā manubrūhaye.
Knowing that, the wise should develop it.
Ajjeva kiccamātappaṁ,
Today the effort must be made;
ko jaññā maraṇaṁ suve;
Who knows if death comes tomorrow?
Na hi no saṅgaraṁ tena,
There is no bargaining with him,
mahāsenena maccunā.
With Death and his great army.
Evaṁvihāriṁ ātāpiṁ,
The one who dwells thus ardently,
ahorattamatanditaṁ;
Relentlessly by day and night,
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
santo ācikkhate munī”ti.
So says the sage, the peaceful one.”’
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?
Now who might explain in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail?
The Venerable Mahākaccāna is capable of explaining in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail.
Then the devaputta Candana, as the night was passing, of surpassing beauty, illuminating the whole of the Banyan Tree Park, went to the Venerable Lomasakaṅgiya;
“On one occasion, bhikkhu, the Blessed One was dwelling in the Tāvatiṁsa deva world, at the foot of the Pāricchattaka tree, on the Paṇḍukambala stone seat.
Tatra bhagavā devānaṁ tāvatiṁsānaṁ bhaddekarattassa uddesañca vibhaṅgañca abhāsi:
There the Blessed One taught the devas of Tāvatiṁsa the summary and analysis of one who has a single excellent night:
‘Atītaṁ nānvāgameyya,
‘Let one not revive the past,
nappaṭikaṅkhe anāgataṁ;
Nor on the future build up hope;
Yadatītaṁ pahīnaṁ taṁ,
For the past has been left behind,
appattañca anāgataṁ.
And the future has not been reached.
Paccuppannañca yo dhammaṁ,
Whatever state is present,
tattha tattha vipassati;
One clearly sees it then and there;
Asaṁhīraṁ asaṅkuppaṁ,
Unshaken and unshakeable,
taṁ vidvā manubrūhaye.
Knowing that, the wise should develop it.
Ajjeva kiccamātappaṁ,
Today the effort must be made;
ko jaññā maraṇaṁ suve;
Who knows if death comes tomorrow?
Na hi no saṅgaraṁ tena,
There is no bargaining with him,
mahāsenena maccunā.
With Death and his great army.
Evaṁvihāriṁ ātāpiṁ,
The one who dwells thus ardently,
ahorattamatanditaṁ;
Relentlessly by day and night,
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
Then the Venerable Lomasakaṅgiya, when the night had passed, set his lodging in order, took his bowl and outer robe, and set out on a walking tour towards Sāvatthī.
‘On one occasion, bhikkhu, the Blessed One was dwelling in the Tāvatiṁsa deva world, at the foot of the Pāricchattaka tree, on the Paṇḍukambala stone seat.
Tatra kho bhagavā devānaṁ tāvatiṁsānaṁ bhaddekarattassa uddesañca vibhaṅgañca abhāsi:
There the Blessed One taught the devas of Tāvatiṁsa the summary and analysis of one who has a single excellent night:
“Atītaṁ nānvāgameyya,
“Let one not revive the past,
…pe…
…etc…
Taṁ ve bhaddekarattoti,
That one is truly called “one with a single excellent night,”
“Beings are owners of their deeds, young man, heirs to their deeds, born of their deeds, related through their deeds, and live dependent on their deeds.
Good if Master Gotama would teach me the Dhamma in such a way that I might understand in detail the meaning of this statement spoken in brief by Master Gotama without the meaning being analyzed in detail.”
“Here, young man, a certain woman or man is a killer of living beings, cruel, bloody-handed, given to striking and violence, merciless to living beings.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appāyuko hoti.
If, with the breakup of the body, after death, he is not reborn in a state of deprivation, a bad destination, a downfall, in hell, but comes to the human state, then wherever he is reborn, he is short-lived.
This, young man, is the way that leads to a short life, namely, to be a killer of living beings, cruel, bloody-handed, given to striking and violence, merciless to living beings.
But here, young man, a certain woman or man, having abandoned the killing of living beings, abstains from killing living beings, with rod and weapon laid aside, conscientious, merciful, dwelling compassionate for the welfare of all living beings.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dīghāyuko hoti.
If, with the breakup of the body, after death, he is not reborn in a good destination, a heavenly world, but comes to the human state, then wherever he is reborn, he is long-lived.
This, young man, is the way that leads to a long life, namely, to have abandoned the killing of living beings, to abstain from killing living beings, with rod and weapon laid aside, conscientious, merciful, dwelling compassionate for the welfare of all living beings.
Here, young man, a certain woman or man is one who harms beings with the hand or with a clod or with a stick or with a weapon.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati bavhābādho hoti.
If, with the breakup of the body, after death, he is not reborn in a state of deprivation, a bad destination, a downfall, in hell, but comes to the human state, then wherever he is reborn, he has many illnesses.
This, young man, is the way that leads to many illnesses, namely, to be one who harms beings with the hand or with a clod or with a stick or with a weapon.
But here, young man, a certain woman or man is one who does not harm beings with the hand or with a clod or with a stick or with a weapon.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appābādho hoti.
If, with the breakup of the body, after death, he is not reborn in a good destination, a heavenly world, but comes to the human state, then wherever he is reborn, he has few illnesses.
This, young man, is the way that leads to few illnesses, namely, to be one who does not harm beings with the hand or with a clod or with a stick or with a weapon.
Even when slightly spoken to, he is offended, becomes angry, hostile, and resentful, and displays anger, hatred, and bitterness.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti.
If, with the breakup of the body, after death, he is not reborn in a state of deprivation, a bad destination, a downfall, in hell, but comes to the human state, then wherever he is reborn, he is ugly.
But here, young man, a certain woman or man is not wrathful and not much given to irritation;
bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.
even when much is said, he is not offended, does not become angry, hostile, or resentful, and does not display anger, hatred, or bitterness.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati pāsādiko hoti.
If, with the breakup of the body, after death, he is not reborn in a good destination, a heavenly world, but comes to the human state, then wherever he is reborn, he is beautiful.
he envies, resents, and harbors jealousy towards others’ gain, honor, respect, reverence, salutations, and worship.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appesakkho hoti.
If, with the breakup of the body, after death, he is not reborn in a state of deprivation, a bad destination, a downfall, in hell, but comes to the human state, then wherever he is reborn, he has little influence.
But here, young man, a certain woman or man is not envious;
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati.
he does not envy, resent, or harbor jealousy towards others’ gain, honor, respect, reverence, salutations, and worship.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti.
If, with the breakup of the body, after death, he is not reborn in a good destination, a heavenly world, but comes to the human state, then wherever he is reborn, he has great influence.
Here, young man, a certain woman or man is not a giver to ascetics or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bed, lodging, and light.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appabhogo hoti.
If, with the breakup of the body, after death, he is not reborn in a state of deprivation, a bad destination, a downfall, in hell, but comes to the human state, then wherever he is reborn, he has little wealth.
This, young man, is the way that leads to little wealth, namely, not to be a giver to ascetics or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bed, lodging, and light.
But here, young man, a certain woman or man is a giver to ascetics or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bed, lodging, and light.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahābhogo hoti.
If, with the breakup of the body, after death, he is not reborn in a good destination, a heavenly world, but comes to the human state, then wherever he is reborn, he has great wealth.
This, young man, is the way that leads to great wealth, namely, to be a giver to ascetics or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bed, lodging, and light.
Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī—abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti.
Here, young man, a certain woman or man is obstinate and arrogant—he does not pay homage to one who should be paid homage, does not rise up for one for whom one should rise up, does not offer a seat to one worthy of a seat, does not make way for one for whom one should make way, does not honor one who should be honored, does not respect one who should be respected, does not revere one who should be revered, does not worship one who should be worshipped.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati nīcakulīno hoti.
If, with the breakup of the body, after death, he is not reborn in a state of deprivation, a bad destination, a downfall, in hell, but comes to the human state, then wherever he is reborn, he is of low birth.
This, young man, is the way that leads to low birth, namely, to be obstinate and arrogant;
abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti.
not to pay homage to one who should be paid homage, not to rise up for one for whom one should rise up, not to offer a seat to one worthy of a seat, not to make way for one for whom one should make way, not to honor one who should be honored, not to respect one who should be respected, not to revere one who should be revered, not to worship one who should be worshipped.
he pays homage to one who should be paid homage, rises up for one for whom one should rise up, offers a seat to one worthy of a seat, makes way for one for whom one should make way, honors one who should be honored, respects one who should be respected, reveres one who should be revered, worships one who should be worshipped.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati uccākulīno hoti.
If, with the breakup of the body, after death, he is not reborn in a good destination, a heavenly world, but comes to the human state, then wherever he is reborn, he is of high birth.
to pay homage to one who should be paid homage, to rise up for one for whom one should rise up, to offer a seat to one worthy of a seat, to make way for one for whom one should make way, to honor one who should be honored, to respect one who should be respected, to revere one who should be revered, to worship one who should be worshipped.
Here, young man, a certain woman or man, having approached an ascetic or brahmin, is not one who asks questions:
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;
‘What, venerable sir, is wholesome? What is unwholesome?
kiṁ sāvajjaṁ, kiṁ anavajjaṁ;
What is blameworthy? What is blameless?
kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;
What should be cultivated? What should not be cultivated?
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?
What, when done by me, will be for my long-term harm and suffering, or what, when done by me, will be for my long-term welfare and happiness?’
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati duppañño hoti.
If, with the breakup of the body, after death, he is not reborn in a state of deprivation, a bad destination, a downfall, in hell, but comes to the human state, then wherever he is reborn, he has little wisdom.
But here, young man, a certain woman or man, having approached an ascetic or brahmin, is one who asks questions:
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;
‘What, venerable sir, is wholesome? What is unwholesome?
kiṁ sāvajjaṁ, kiṁ anavajjaṁ;
What is blameworthy? What is blameless?
kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;
What should be cultivated? What should not be cultivated?
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?
What, when done by me, will be for my long-term harm and suffering, or what, when done by me, will be for my long-term welfare and happiness?’
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Through that deed, thus accomplished, thus undertaken, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti.
If, with the breakup of the body, after death, he is not reborn in a good destination, a heavenly world, but comes to the human state, then wherever he is reborn, he has great wisdom.
Beings are owners of their deeds, young man, heirs to their deeds, born of their deeds, related through their deeds, and live dependent on their deeds.
Just as if, Master Gotama, one were to set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with good sight could see forms;
Seated to one side, the Venerable Ānanda reported to the Blessed One the entire conversation the Venerable Samiddhi had had with the wanderer Potaliputta.
Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca:
When this was said, the Blessed One said to the Venerable Ānanda:
having performed an intentional deed, friend Potaliputta, by body, speech, or mind that is to be experienced as neither-painful-nor-pleasant, one experiences neither-pain-nor-pleasure.’
Here, Ānanda, a certain person is a killer of living beings, a taker of what is not given, one who misconducts himself in sensual pleasures, a liar, a slanderer, one of harsh speech, an idle chatterer, covetous, with a mind of ill will, and of wrong view.
So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
With the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
But here, Ānanda, a certain person is a killer of living beings, a taker of what is not given, one who misconducts himself in sensual pleasures, a liar, a slanderer, one of harsh speech, an idle chatterer, covetous, with a mind of ill will, and of wrong view.
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
With the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
Here, Ānanda, a certain person abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is uncovetous, with a mind of non-ill will, and of right view.
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
With the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
But here, Ānanda, a certain person abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is uncovetous, with a mind of non-ill will, and of right view.
So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
With the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
Here, Ānanda, a certain ascetic or brahmin, by means of ardour, by means of striving, by means of application, by means of heedfulness, by means of right attention, attains such a state of mental concentration that in the concentrated mind, with the divine eye, which is purified and surpasses the human, he sees that person—here a killer of living beings, a taker of what is not given, one who misconducts himself in sensual pleasures, a liar, a slanderer, one of harsh speech, an idle chatterer, covetous, with a mind of ill will, and of wrong view—and he sees him, with the breakup of the body, after death, reborn in a state of deprivation, a bad destination, a downfall, in hell.
I saw a person here who was a killer of living beings, a taker of what is not given …etc… of wrong view, and I see him, with the breakup of the body, after death, reborn in a state of deprivation, a bad destination, a downfall, in hell.’
‘Indeed, sirs, whoever is a killer of living beings, a taker of what is not given …etc… of wrong view, all such, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, in hell.
Ye evaṁ jānanti, te sammā jānanti;
Those who know thus, know rightly;
ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.
those who know otherwise, their knowledge is wrong.’
But here, Ānanda, a certain ascetic or brahmin, by means of ardour, by means of striving, by means of application, by means of heedfulness, by means of right attention, attains such a state of mental concentration that in the concentrated mind, with the divine eye, which is purified and surpasses the human, he sees that person—here a killer of living beings, a taker of what is not given …etc… of wrong view—and he sees him, with the breakup of the body, after death, reborn in a good destination, a heavenly world.
I saw a person here who was a killer of living beings, a taker of what is not given …etc… of wrong view, and I see him, with the breakup of the body, after death, reborn in a good destination, a heavenly world.’
‘Indeed, sirs, whoever is a killer of living beings, a taker of what is not given …etc… of wrong view, all such, with the breakup of the body, after death, are reborn in a good destination, a heavenly world.
Ye evaṁ jānanti te sammā jānanti;
Those who know thus, know rightly;
ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.
those who know otherwise, their knowledge is wrong.’
Here, Ānanda, a certain ascetic or brahmin, by means of ardour, by means of striving, by means of application, by means of heedfulness, by means of right attention, attains such a state of mental concentration that in the concentrated mind, with the divine eye, which is purified and surpasses the human, he sees that person—here one who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is uncovetous, with a mind of non-ill will, and of right view—and he sees him, with the breakup of the body, after death, reborn in a good destination, a heavenly world.
I saw a person here who abstained from killing living beings, abstained from taking what is not given …etc… of right view, and I see him, with the breakup of the body, after death, reborn in a good destination, a heavenly world.’
‘Indeed, sirs, whoever abstains from killing living beings, abstains from taking what is not given …etc… of right view, all such, with the breakup of the body, after death, are reborn in a good destination, a heavenly world.
Ye evaṁ jānanti te sammā jānanti;
Those who know thus, know rightly;
ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.
those who know otherwise, their knowledge is wrong.’
But here, Ānanda, a certain ascetic or brahmin, by means of ardour, by means of striving, by means of application, by means of heedfulness, by means of right attention, attains such a state of mental concentration that in the concentrated mind, with the divine eye, which is purified and surpasses the human, he sees that person—here one who abstains from killing living beings …etc… of right view—and he sees him, with the breakup of the body, after death, reborn in a state of deprivation, a bad destination, a downfall, in hell.
I saw a person here who abstained from killing living beings, abstained from taking what is not given …etc… of right view, and I see him, with the breakup of the body, after death, reborn in a state of deprivation, a bad destination, a downfall, in hell.’
‘Indeed, sirs, whoever abstains from killing living beings, abstains from taking what is not given …etc… of right view, all such, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, in hell.
Ye evaṁ jānanti te sammā jānanti;
Those who know thus, know rightly;
ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.
those who know otherwise, their knowledge is wrong.’
‘I saw a person here who was a killer of living beings, a taker of what is not given …etc… of wrong view, and I see him, with the breakup of the body, after death, reborn in a state of deprivation, a bad destination, a downfall, in hell’—this too I allow;
‘Indeed, sirs, whoever is a killer of living beings, a taker of what is not given …etc… of wrong view, all such, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, in hell’—this I do not allow;
yampi so evamāha:
and that he says:
‘ye evaṁ jānanti te sammā jānanti;
‘Those who know thus, know rightly; those who know otherwise, their knowledge is wrong’—this too I do not allow;
ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;
and that whatever he has known by himself, seen by himself, understood by himself, that alone he obstinately adheres to, insisting:
‘I saw a person here who was a killer of living beings, a taker of what is not given …etc… of wrong view, and I see him, with the breakup of the body, after death, reborn in a good destination, a heavenly world’—this I allow;
‘Indeed, sirs, whoever is a killer of living beings, a taker of what is not given …etc… of wrong view, all such, with the breakup of the body, after death, are reborn in a good destination, a heavenly world’—this I do not allow;
yampi so evamāha:
and that he says:
‘ye evaṁ jānanti te sammā jānanti;
‘Those who know thus, know rightly; those who know otherwise, their knowledge is wrong’—this too I do not allow;
ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;
and that whatever he has known by himself, seen by himself, understood by himself, that alone he obstinately adheres to, insisting:
‘I saw a person here who abstained from killing living beings, abstained from taking what is not given …etc… of right view, and I see him, with the breakup of the body, after death, reborn in a good destination, a heavenly world’—this too I allow;
‘Indeed, sirs, whoever abstains from killing living beings, abstains from taking what is not given …etc… of right view, all such, with the breakup of the body, after death, are reborn in a good destination, a heavenly world’—this I do not allow;
yampi so evamāha:
and that he says:
‘ye evaṁ jānanti te sammā jānanti;
‘Those who know thus, know rightly; those who know otherwise, their knowledge is wrong’—this too I do not allow;
ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;
and that whatever he has known by himself, seen by himself, understood by himself, that alone he obstinately adheres to, insisting:
‘I saw a person here who abstained from killing living beings, abstained from taking what is not given …etc… of right view, and I see him, with the breakup of the body, after death, reborn in a state of deprivation, a bad destination, a downfall, in hell’—this I allow;
‘Indeed, sirs, whoever abstains from killing living beings, abstains from taking what is not given …etc… of right view, all such, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, in hell’—this I do not allow;
yañca kho so evamāha:
and that he says:
‘ye evaṁ jānanti te sammā jānanti;
‘Those who know thus, know rightly; those who know otherwise, their knowledge is wrong’—this too I do not allow;
ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;
and that whatever he has known by himself, seen by himself, understood by himself, that alone he obstinately adheres to, insisting:
Therein, Ānanda, that person who here is a killer of living beings, a taker of what is not given …etc… of wrong view, and with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a downfall, in hell—either previously an evil deed to be experienced as painful was done by him, or subsequently an evil deed to be experienced as painful was done by him, or at the time of death a wrong view was adopted and undertaken by him.
Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Therefore, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
And that he here is a killer of living beings, is a taker of what is not given …etc… is of wrong view, he experiences the result of that either in this very life, or upon rebirth, or in some subsequent existence.
Therein, Ānanda, that person who here is a killer of living beings, a taker of what is not given …etc… of wrong view, and with the breakup of the body, after death, is reborn in a good destination, a heavenly world—either previously a good deed to be experienced as pleasant was done by him, or subsequently a good deed to be experienced as pleasant was done by him, or at the time of death a right view was adopted and undertaken by him.
Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Therefore, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
And that he here is a killer of living beings, is a taker of what is not given …etc… is of wrong view, he experiences the result of that either in this very life, or upon rebirth, or in some subsequent existence.
Therein, Ānanda, that person who here abstains from killing living beings, abstains from taking what is not given …etc… is of right view, and with the breakup of the body, after death, is reborn in a good destination, a heavenly world—either previously a good deed to be experienced as pleasant was done by him, or subsequently a good deed to be experienced as pleasant was done by him, or at the time of death a right view was adopted and undertaken by him.
Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Therefore, with the breakup of the body, after death, he is reborn in a good destination, a heavenly world.
And that he here abstains from killing living beings, abstains from taking what is not given …etc… is of right view, he experiences the result of that either in this very life, or upon rebirth, or in some subsequent existence.
Therein, Ānanda, that person who here abstains from killing living beings, abstains from taking what is not given …etc… is of right view, and with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a downfall, in hell—either previously an evil deed to be experienced as painful was done by him, or subsequently an evil deed to be experienced as painful was done by him, or at the time of death a wrong view was adopted and undertaken by him.
Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Therefore, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a downfall, in hell.
And that he here abstains from killing living beings, abstains from taking what is not given …etc… is of right view, he experiences the result of that either in this very life, or upon rebirth, or in some subsequent existence.
Thus, Ānanda, there is a deed that is ineffectual and appears ineffectual; there is a deed that is ineffectual but appears effectual; there is a deed that is effectual and appears effectual; and there is a deed that is effectual but appears ineffectual.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, venerable sir,” those bhikkhus replied to the Blessed One.
Bhagavā etadavoca:
The Blessed One said this:
“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra idaṁ nissāya idaṁ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—ayamuddeso saḷāyatanavibhaṅgassa.
“‘Six internal bases should be known, six external bases should be known, six classes of consciousness should be known, six classes of contact should be known, eighteen kinds of mental examination should be known, thirty-six positions of beings should be known, therein, relying on this, abandon that; there are three establishments of mindfulness that a noble one cultivates, cultivating which a noble one is a teacher fit to instruct a group; he is called the unsurpassed leader of persons to be tamed, a teacher for those in training’—this is the summary of the Exposition of the Sixfold Base.
‘The eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base—six internal bases should be known’—thus, what was said was said in reference to this.
‘The form-base, the sound-base, the odor-base, the taste-base, the tangible-base, the mental-phenomenon-base—six external bases should be known’—thus, what was said was said in reference to this.
‘Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness—six classes of consciousness should be known’—thus, what was said was said in reference to this.
‘Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact—six classes of contact should be known’—thus, what was said was said in reference to this.
‘Having seen a form with the eye, one mentally examines a form that is a basis for joy, one mentally examines a form that is a basis for displeasure, one mentally examines a form that is a basis for equanimity.
having touched a tangible with the body … having cognized a mental phenomenon with the mind, one mentally examines a mental phenomenon that is a basis for joy, one mentally examines a mental phenomenon that is a basis for displeasure, one mentally examines a mental phenomenon that is a basis for equanimity.
Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Thus, six kinds of mental examination based on joy, six kinds of mental examination based on displeasure, six kinds of mental examination based on equanimity; eighteen kinds of mental examination should be known’—thus, what was said was said in reference to this.
‘Thirty-six positions of beings should be known’—thus it was said.
Kiñcetaṁ paṭicca vuttaṁ?
And in reference to what was this said?
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.
Six kinds of joy based on the home life, six kinds of joy based on renunciation, six kinds of displeasure based on the home life, six kinds of displeasure based on renunciation, six kinds of equanimity based on the home life, six kinds of equanimity based on renunciation.
Tattha katamāni cha gehasitāni somanassāni?
Therein, what are the six kinds of joy based on the home life?
When one obtains forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with worldly allurements, or when one recollects those formerly obtained in the past that have ceased and changed, joy arises.
Of sounds cognizable by the ear … of odors cognizable by the nose … of tastes cognizable by the tongue … of tangibles cognizable by the body … of mental phenomena cognizable by the mind that are wished for, desired, agreeable, pleasing …etc… joy.
Having known the impermanence, change, fading away, and cessation of forms themselves, seeing thus as it really is with right wisdom: ‘Formerly forms as well as now, all those forms are impermanent, suffering, and subject to change,’ joy arises.
Of sounds themselves … of odors themselves … of tastes themselves … of tangibles themselves … of mental phenomena themselves, having known their impermanence, change, fading away, and cessation, seeing thus as it really is with right wisdom: ‘Formerly mental phenomena as well as now, all those mental phenomena are impermanent, suffering, and subject to change,’ joy arises.
Of forms cognizable by the eye … etc… of sounds cognizable by the ear … of odors cognizable by the nose … of tastes cognizable by the tongue … of tangibles cognizable by the body … of mental phenomena cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with worldly allurements, when one does not obtain them or when one recollects those formerly not obtained in the past that have ceased and changed, displeasure arises.
Having known the impermanence, change, fading away, and cessation of forms themselves, seeing thus as it really is with right wisdom: ‘Formerly forms as well as now, all those forms are impermanent, suffering, and subject to change,’ one generates a longing for the unsurpassed liberations:
‘When, oh when, shall I enter and abide in that sphere wherein noble ones now enter and abide?’—as one thus generates a longing for the unsurpassed liberations, displeasure arises conditioned by that longing.
Of sounds themselves …etc… of odors themselves … of tastes themselves … of tangibles themselves … of mental phenomena themselves, having known their impermanence, change, fading away, and cessation, seeing thus as it really is with right wisdom: ‘Formerly mental phenomena as well as now, all those mental phenomena are impermanent, suffering, and subject to change,’ one generates a longing for the unsurpassed liberations:
‘When, oh when, shall I enter and abide in that sphere wherein noble ones now enter and abide?’—as one thus generates a longing for the unsurpassed liberations, displeasure arises conditioned by that longing.
Having seen a form with the eye, equanimity arises for a foolish, deluded, ordinary person, one who has not conquered his limitations, not conquered the results [of kamma], one who does not see danger, an uninstructed ordinary person.
Yā evarūpā upekkhā, rūpaṁ sā nātivattati.
Such equanimity does not transcend the form.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.
Therefore that equanimity is called ‘based on the home life.’
Having heard a sound with the ear … having smelled an odor with the nose … having tasted a taste with the tongue … having touched a tangible with the body … having cognized a mental phenomenon with the mind, equanimity arises for a foolish, deluded, ordinary person, one who has not conquered his limitations, not conquered the results, one who does not see danger, an uninstructed ordinary person.
Yā evarūpā upekkhā, dhammaṁ sā nātivattati.
Such equanimity does not transcend the mental phenomenon.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.
Therefore that equanimity is called ‘based on the home life.’
Imā cha gehasitā upekkhā.
These are the six kinds of equanimity based on the home life.
Tattha katamā cha nekkhammasitā upekkhā?
Therein, what are the six kinds of equanimity based on renunciation?
Having known the impermanence, change, fading away, and cessation of forms themselves, seeing thus as it really is with right wisdom: ‘Formerly forms as well as now, all those forms are impermanent, suffering, and subject to change,’ equanimity arises.
Yā evarūpā upekkhā, rūpaṁ sā ativattati.
Such equanimity transcends the form.
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.
Therefore that equanimity is called ‘based on renunciation.’
Of sounds themselves … of odors themselves … of tastes themselves … of tangibles themselves … of mental phenomena themselves, having known their impermanence, change, fading away, and cessation, seeing thus as it really is with right wisdom: ‘Formerly mental phenomena as well as now, all those mental phenomena are impermanent, suffering, and subject to change,’ equanimity arises.
Yā evarūpā upekkhā, dhammaṁ sā ativattati.
Such equanimity transcends the mental phenomenon.
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.
Therefore that equanimity is called ‘based on renunciation.’
Imā cha nekkhammasitā upekkhā.
These are the six kinds of equanimity based on renunciation.
‘Therein, relying on this, abandon that’—thus it was said;
Kiñcetaṁ paṭicca vuttaṁ?
And in reference to what was this said?
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha.
Therein, bhikkhus, relying on those six kinds of joy based on renunciation, grounded on them, abandon those six kinds of joy based on the home life, transcend them.
Thus is their abandonment, thus is their transcendence.
Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha.
Therein, bhikkhus, relying on those six kinds of displeasure based on renunciation, grounded on them, abandon those six kinds of displeasure based on the home life, transcend them.
Thus is their abandonment, thus is their transcendence.
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha.
Therein, bhikkhus, relying on those six kinds of equanimity based on renunciation, grounded on them, abandon those six kinds of equanimity based on the home life, transcend them.
Thus is their abandonment, thus is their transcendence.
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha.
Therein, bhikkhus, relying on those six kinds of joy based on renunciation, grounded on them, abandon those six kinds of displeasure based on renunciation, transcend them.
Thus is their abandonment, thus is their transcendence.
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha.
Therein, bhikkhus, relying on those six kinds of equanimity based on renunciation, grounded on them, abandon those six kinds of joy based on renunciation, transcend them.
Bhikkhus, there is equanimity regarding forms, there is equanimity regarding sounds, there is equanimity regarding odors, there is equanimity regarding tastes, there is equanimity regarding tangibles—this, bhikkhus, is equanimity based on diversity, founded on diversity.
Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?
And what, bhikkhus, is equanimity based on unity, founded on unity?
Bhikkhus, there is equanimity based on the base of boundless space, there is equanimity based on the base of boundless consciousness, there is equanimity based on the base of nothingness, there is equanimity based on the base of neither-perception-nor-non-perception—this, bhikkhus, is equanimity based on unity, founded on unity.
Therein, bhikkhus, relying on that equanimity which is based on unity, founded on unity, grounded on it, abandon that equanimity which is based on diversity, founded on diversity; transcend it.
‘Three establishments of mindfulness that a noble one cultivates, cultivating which a noble one is a teacher fit to instruct a group’—thus it was said;
kiñcetaṁ paṭicca vuttaṁ?
and in reference to what was this said?
Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
Here, bhikkhus, the Teacher teaches the Dhamma to the disciples, compassionate, seeking their welfare, out of compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare, this is for your happiness.’
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
His disciples do not want to listen, do not lend an ear, do not apply their minds to understand; they turn away and reject the Teacher’s instruction.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
Therein, bhikkhus, the Tathāgata is not displeased, nor does he experience displeasure, and he abides unattached, mindful and clearly comprehending.
This, bhikkhus, is the first establishment of mindfulness that a noble one cultivates, cultivating which a noble one is a teacher fit to instruct a group.
Furthermore, bhikkhus, the Teacher teaches the Dhamma to the disciples, compassionate, seeking their welfare, out of compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare, this is for your happiness.’
Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti;
Some of his disciples do not want to listen, do not lend an ear, do not apply their minds to understand; they turn away and reject the Teacher’s instruction;
ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
some disciples want to listen, lend an ear, apply their minds to understand; they do not turn away and reject the Teacher’s instruction.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;
Therein, bhikkhus, the Tathāgata is not displeased, nor does he experience displeasure;
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.
nor is he pleased, nor does he experience pleasure.
Anattamanatā ca attamanatā ca—tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.
Avoiding both displeasure and pleasure, he abides in equanimity, mindful and clearly comprehending.
This, bhikkhus, is called the second establishment of mindfulness that a noble one cultivates, cultivating which a noble one is a teacher fit to instruct a group.
This, bhikkhus, is called the third establishment of mindfulness that a noble one cultivates, cultivating which a noble one is a teacher fit to instruct a group.
‘Three establishments of mindfulness that a noble one cultivates, cultivating which a noble one is a teacher fit to instruct a group’—thus, what was said was said in reference to this.
By completely transcending perceptions of form, by the passing away of perceptions of resistance, by not attending to perceptions of diversity, [aware that] ‘space is infinite,’ one enters and abides in the base of boundless space—this is a fourth direction;
By completely transcending the base of boundless space, [aware that] ‘consciousness is infinite,’ one enters and abides in the base of boundless consciousness—this is a fifth direction;
By completely transcending the base of boundless consciousness, [aware that] ‘there is nothing,’ one enters and abides in the base of nothingness—this is a sixth direction;
By completely transcending the base of nothingness, one enters and abides in the base of neither-perception-nor-non-perception—this is a seventh direction;
By completely transcending the base of neither-perception-nor-non-perception, one enters and abides in the cessation of perception and feeling—this is an eighth direction.
“Bhikkhus, a bhikkhu should examine things in such a way that, while he is examining them, his consciousness is not scattered and diffused externally, nor internally established, and through non-clinging he is not agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.
Bhikkhus, when consciousness is not scattered and diffused externally, and is not established internally, and through non-clinging one is not agitated, then for him there is no future arising of birth, aging, death, and the origination of suffering.”
Idamavoca bhagavā.
This is what the Blessed One said.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
Having said this, the Sublime One rose from his seat and entered his dwelling.
“Friends, the Blessed One, having given us this summary in brief without explaining the meaning in detail, has risen from his seat and entered his dwelling:
‘Bhikkhus, a bhikkhu should examine things in such a way that, while he is examining them, his consciousness is not scattered and diffused externally, nor internally established, and through non-clinging he is not agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
Bhikkhus, when consciousness is not scattered and diffused externally, and is not established internally, and through non-clinging one is not agitated, then for him there is no future arising of birth, aging, death, and the origination of suffering.’
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Now who might explain in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail?”
the Venerable Mahākaccāna is capable of explaining in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail.
“Friend Kaccāna, the Blessed One, having given us this summary in brief without explaining the meaning in detail, has risen from his seat and entered his dwelling:
‘Bhikkhus, a bhikkhu should examine things in such a way that, while he is examining them, his consciousness is not scattered and diffused externally, nor internally established, and through non-clinging he is not agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
Bhikkhus, when consciousness is not scattered and diffused externally, and is not established internally, and through non-clinging one is not agitated, then for him there is no future arising of birth, aging, death, and the origination of suffering.’
Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi:
For us, friend Kaccāna, not long after the Blessed One had departed, it occurred:
‘Friends, the Blessed One, having given us this summary in brief without explaining the meaning in detail, has risen from his seat and entered his dwelling:
“Bhikkhus, a bhikkhu should examine things in such a way, that while he is examining them, his consciousness is not scattered and diffused externally, nor internally established, and through non-clinging he is not agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.
Bhikkhus, when consciousness is not scattered and diffused externally, and is not established internally, and through non-clinging one is not agitated, then for him there is no future arising of birth, aging, death, and the origination of suffering.”’
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti.
Now who might explain in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail?
The Venerable Mahākaccāna is capable of explaining in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail.
“Friends, it is as if a man needing heartwood, seeking heartwood, wandering in search of heartwood, having bypassed the root and bypassed the trunk of a great standing tree possessing heartwood, were to think that heartwood should be sought in the branches and foliage; even so is this for the venerable ones, that when the Teacher was face to face, you bypassed that Blessed One and think that we should be asked about this matter.
For that Blessed One, friends, knowing, knows; seeing, sees; he is the eye, he is knowledge, he is Dhamma, he is Brahmā; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata.
So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha;
And that was the time for you to ask the Blessed One himself about this matter;
yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
as the Blessed One explained it to you, so you should have remembered it.”
“Surely, friend Kaccāna, the Blessed One, knowing, knows; seeing, sees; he is the eye, he is knowledge, he is Dhamma, he is Brahmā; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata.
So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma;
And that was the time for us to ask the Blessed One himself about this matter;
yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
as the Blessed One explained it to us, so we would have remembered it.
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.
But the Venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life.
The Venerable Mahākaccāna is capable of explaining in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail.
Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.
May the Venerable Mahākaccāna explain it, without finding it burdensome.”
“Friends, that summary which the Blessed One gave in brief without explaining the meaning in detail, before rising from his seat and entering his dwelling:
‘Bhikkhus, a bhikkhu should examine things in such a way, that while he is examining them, his consciousness is not scattered and diffused externally, nor internally established, and through non-clinging he is not agitated; bhikkhus, when consciousness is not scattered and diffused externally, and is not established internally, and through non-clinging one is not agitated, then for him there is no future arising of birth, aging, death, and the origination of suffering.’
Here, friends, when a bhikkhu has seen a form with the eye, his consciousness follows after the sign of form, is greedy for the taste of the sign of form, is bound by the taste of the sign of form, is fettered by the fetter of the taste of the sign of form; thus consciousness is said to be scattered and diffused externally.
Having heard a sound with the ear …etc… having smelled an odor with the nose … having tasted a taste with the tongue … having touched a tangible with the body … having cognized a mental phenomenon with the mind, his consciousness follows after the sign of the mental phenomenon;
is greedy for the taste of the sign of the mental phenomenon, is bound by the taste of the sign of the mental phenomenon, is fettered by the fetter of the taste of the sign of the mental phenomenon; thus consciousness is said to be scattered and diffused externally.
And how, friends, is consciousness said to be not scattered and not diffused externally?
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
Here, friends, when a bhikkhu has seen a form with the eye, his consciousness does not follow after the sign of form, is not greedy for the taste of the sign of form, is not bound by the taste of the sign of form, is not fettered by the fetter of the taste of the sign of form; thus consciousness is said to be not scattered and not diffused externally.
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
Having heard a sound with the ear …etc… having smelled an odor with the nose … having tasted a taste with the tongue … having touched a tangible with the body … having cognized a mental phenomenon with the mind, his consciousness does not follow after the sign of the mental phenomenon, is not greedy for the taste of the sign of the mental phenomenon, is not bound by the taste of the sign of the mental phenomenon, is not fettered by the fetter of the taste of the sign of the mental phenomenon; thus consciousness is said to be not scattered and not diffused externally.
Here, friends, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
His consciousness follows after the rapture and happiness born of seclusion, is greedy for the taste of the rapture and happiness born of seclusion, is bound by the taste of the rapture and happiness born of seclusion, is fettered by the fetter of the taste of the rapture and happiness born of seclusion; thus the mind is said to be internally established.
Furthermore, friends, a bhikkhu, with the stilling of thought and examination, by gaining internal confidence and unification of mind, enters and abides in the second jhāna, which is without thought and examination, born of concentration, with rapture and happiness.
His consciousness follows after the rapture and happiness born of concentration, is greedy for the taste of the rapture and happiness born of concentration, is bound by the taste of the rapture and happiness born of concentration, is fettered by the fetter of the taste of the rapture and happiness born of concentration; thus the mind is said to be internally established.
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti:
Furthermore, friends, a bhikkhu, with the fading away of rapture, abides in equanimity, mindful and clearly comprehending, and experiences happiness with the body; he enters and abides in the third jhāna, of which the noble ones declare:
His consciousness follows after the equanimity, is greedy for the taste of the happiness of equanimity, is bound by the taste of the happiness of equanimity, is fettered by the fetter of the taste of the happiness of equanimity; thus the mind is said to be internally established.
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, friends, a bhikkhu, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, enters and abides in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
His consciousness follows after the neither-painful-nor-pleasant feeling, is greedy for the taste of neither-painful-nor-pleasant feeling, is bound by the taste of neither-painful-nor-pleasant feeling, is fettered by the fetter of the taste of neither-painful-nor-pleasant feeling; thus the mind is said to be internally unestablished.
Evaṁ kho, āvuso, ajjhattaṁ saṇṭhitanti vuccati.
Thus, friends, the mind is said to be internally established.
Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati?
And how, friends, is the mind said to be internally unestablished?
Here, friends, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states …etc… enters and abides in the first jhāna.
Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
His consciousness does not follow after the rapture and happiness born of seclusion, is not greedy for the taste of the rapture and happiness born of seclusion, is not bound by the taste of the rapture and happiness born of seclusion, is not fettered by the fetter of the taste of the rapture and happiness born of seclusion; thus the mind is said to be internally unestablished.
Furthermore, friends, a bhikkhu, with the stilling of thought and examination …etc… enters and abides in the second jhāna.
Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
His consciousness does not follow after the rapture and happiness born of concentration, is not greedy for the taste of the rapture and happiness born of concentration, is not bound by the taste of the rapture and happiness born of concentration, is not fettered by the fetter of the taste of the rapture and happiness born of concentration; thus the mind is said to be internally unestablished.
Furthermore, friends, a bhikkhu, with the fading away of rapture …etc… enters and abides in the third jhāna.
Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
His consciousness does not follow after the equanimity, is not greedy for the taste of the happiness of equanimity, is not bound by the taste of the happiness of equanimity, is not fettered by the fetter of the taste of the happiness of equanimity; thus the mind is said to be internally unestablished.
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, friends, a bhikkhu, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, enters and abides in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
His consciousness does not follow after the neither-painful-nor-pleasant feeling, is not greedy for the taste of neither-painful-nor-pleasant feeling, is not bound by the taste of neither-painful-nor-pleasant feeling, is not fettered by the fetter of the taste of neither-painful-nor-pleasant feeling; thus the mind is said to be internally unestablished.
Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati.
Thus, friends, the mind is said to be internally unestablished.
Kathañcāvuso, anupādā paritassanā hoti?
And how, friends, does agitation through clinging arise?
Here, friends, an uninstructed ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true persons and is unskilled and undisciplined in their Dhamma, regards material form as self, or self as possessing material form, or material form as in self, or self as in material form.
Feeling …etc… perception … volitional formations … regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
Agitations and states born of the change and alteration of that consciousness take possession of his mind and remain.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.
Because his mind is possessed, he is fearful, distressed, and expectant, and through clinging he becomes agitated.
Evaṁ kho, āvuso, anupādā paritassanā hoti.
Thus, friends, agitation through clinging arises.
Kathañcāvuso, anupādānā aparitassanā hoti?
And how, friends, does non-agitation through non-clinging arise?
Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ.
Here, friends, an instructed noble-one's-disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true persons and is skilled and disciplined in their Dhamma, does not regard material form as self, nor self as possessing material form, nor material form as in self, nor self as in material form.
Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.
That material form of his changes and alters.
Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti.
Due to the change and alteration of material form, his consciousness does not follow the change of form.
Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Agitations and states born of the change and alteration of that form do not take possession of his mind and remain.
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati.
Because his mind is not possessed, he is not fearful, not distressed, not expectant, and through non-clinging he does not become agitated.
Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.
Nor feeling … nor perception … nor volitional formations … does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness.
Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti.
That consciousness of his changes and alters.
Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.
Due to the change and alteration of consciousness, his consciousness does not follow the change of consciousness.
Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Agitations and states born of the change and alteration of that consciousness do not take possession of his mind and remain.
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
Because his mind is not possessed, he is not fearful, not distressed, not expectant, and through non-clinging he does not become agitated.
Evaṁ kho, āvuso, anupādā aparitassanā hoti.
Thus, friends, non-agitation through non-clinging arises.
Friends, that summary which the Blessed One gave in brief without explaining the meaning in detail, before rising from his seat and entering his dwelling:
‘Bhikkhus, a bhikkhu should examine things in such a way that, while he is examining them, his consciousness is not scattered and diffused externally, nor internally established, and through non-clinging he is not agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
Bhikkhus, when consciousness is not scattered and diffused externally, and is not established internally, and through non-clinging one is not agitated, then for him there is no future arising of birth, aging, death, and the origination of suffering.’
“Venerable sir, that summary which the Blessed One gave in brief without explaining the meaning in detail, before rising from his seat and entering his dwelling:
‘Bhikkhus, a bhikkhu should examine things in such a way that, while he is examining them, his consciousness is not scattered and diffused externally, nor internally established, and through non-clinging he is not agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
Bhikkhus, when consciousness is not scattered and diffused externally, and is not established internally, and through non-clinging one is not agitated, then for him there is no future arising of birth, aging, death, and the origination of suffering.’
Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi:
For us, venerable sir, not long after the Blessed One had departed, it occurred:
‘Friends, the Blessed One, having given us this summary in brief without explaining the meaning in detail, has risen from his seat and entered his dwelling—Bhikkhus, a bhikkhu should examine things in such a way, that while he is examining them, his consciousness is not scattered and diffused externally, nor internally established, and through non-clinging he is not agitated.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotīti.
Bhikkhus, when consciousness is not scattered and diffused externally, and is not established internally, and through non-clinging one is not agitated, then for him there is no future arising of birth, aging, death, and the origination of suffering.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?
Now who might explain in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail?
The Venerable Mahākaccāna is capable of explaining in detail the meaning of this summary given in brief by the Blessed One, without it having been explained in detail.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, venerable sir,” those bhikkhus replied to the Blessed One.
Bhagavā etadavoca:
The Blessed One said this:
“Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ.
“One should not pursue sensual happiness, which is low, vulgar, worldly, ignoble, and unbeneficial; nor should one pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial.
Avoiding both these extremes, bhikkhus, the Middle Way has been fully awakened to by the Tathāgata, which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
Ussādanañca jaññā, apasādanañca jaññā;
One should know exalting and one should know disparaging;
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya.
having known exalting and having known disparaging, one should neither exalt nor disparage, but should teach only the Dhamma.
One should not insist on local dialect; one should not override conventional usage—this is the summary of the Analysis of Non-Conflict.
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—iti kho panetaṁ vuttaṁ;
‘One should not pursue sensual happiness, which is low, vulgar, worldly, ignoble, and unbeneficial; nor should one pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial’—thus it was said.
The pursuit of pleasure and joy connected with sensual desires, which is low, vulgar, worldly, ignoble, and unbeneficial—this state is painful, attended with distress, vexation, and fever;
The non-pursuit of pleasure and joy connected with sensual desires, which is low, vulgar, worldly, ignoble, and unbeneficial—this state is not painful, not attended with distress, vexation, and fever;
The non-pursuit of self-mortification, which is painful, ignoble, and unbeneficial—this state is not painful, not attended with distress, vexation, and fever;
sammāpaṭipadā.
it is the right path.
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘One should not pursue sensual happiness, which is low, vulgar, worldly, ignoble, and unbeneficial; nor should one pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial’—thus, what was said was said in reference to this.
‘Avoiding both these extremes, the Middle Way has been fully awakened to by the Tathāgata, which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna’—thus it was said.
This is the Noble Eightfold Path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
‘Avoiding both these extremes, the Middle Way has been fully awakened to by the Tathāgata, which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna’—thus, what was said was said in reference to this.
‘Ussādanañca jaññā, apasādanañca jaññā;
‘One should know exalting and one should know disparaging;
‘Those who are devoted to the pursuit of pleasure and joy connected with sensual desires, which is low, vulgar, worldly, ignoble, and unbeneficial—all these are subject to pain, distress, vexation, and fever; they are on the wrong path’—saying thus, one disparages some.
‘Those who are not devoted to the pursuit of pleasure and joy connected with sensual desires, which is low, vulgar, worldly, ignoble, and unbeneficial—all these are not subject to pain, distress, vexation, and fever; they are on the right path’—saying thus, one exalts some.
‘Those who are devoted to the pursuit of self-mortification, which is painful, ignoble, and unbeneficial—all these are subject to pain, distress, vexation, and fever; they are on the wrong path’—saying thus, one disparages some.
‘Those who are not devoted to the pursuit of self-mortification, which is painful, ignoble, and unbeneficial—all these are not subject to pain, distress, vexation, and fever; they are on the right path’—saying thus, one exalts some.
‘Whoever has not abandoned the fetter of existence—all these are subject to pain, distress, vexation, and fever; they are on the wrong path’—saying thus, one disparages some.
‘Whoever has abandoned the fetter of existence—all these are not subject to pain, distress, vexation, and fever; they are on the right path’—saying thus, one exalts some.
Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.
Thus, bhikkhus, there is exalting and disparaging, but not teaching of the Dhamma.
Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca?
And how, bhikkhus, is there neither exalting nor disparaging, but teaching of the Dhamma?
‘Those who are devoted to the pursuit of pleasure and joy connected with sensual desires, which is low, vulgar, worldly, ignoble, and unbeneficial—all these are subject to pain, distress, vexation, and fever; they are on the wrong path’—one does not say thus.
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
‘The pursuit itself is a painful state, attended with distress, vexation, and fever;
micchāpaṭipadā’ti—iti vadaṁ dhammameva deseti.
it is the wrong path’—saying thus, one teaches only the Dhamma.
‘Those who are not devoted to the pursuit of pleasure and joy connected with sensual desires, which is low, vulgar, worldly, ignoble, and unbeneficial—all these are not subject to pain, distress, vexation, and fever; they are on the right path’—one does not say thus.
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
‘Non-pursuit itself is a state not painful, not attended with distress, vexation, and fever;
sammāpaṭipadā’ti—iti vadaṁ dhammameva deseti.
it is the right path’—saying thus, one teaches only the Dhamma.
‘Those who are devoted to the pursuit of self-mortification, which is painful, ignoble, and unbeneficial—all these are subject to pain, distress, vexation, and fever; they are on the wrong path’—one does not say thus.
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
‘The pursuit itself is a painful state, attended with distress, vexation, and fever;
micchāpaṭipadā’ti—iti vadaṁ dhammameva deseti.
it is the wrong path’—saying thus, one teaches only the Dhamma.
‘Those who are not devoted to the pursuit of self-mortification, which is painful, ignoble, and unbeneficial—all these are not subject to pain, distress, vexation, and fever; they are on the right path’—one does not say thus.
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
‘Non-pursuit itself is a state not painful, not attended with distress, vexation, and fever;
sammāpaṭipadā’ti—iti vadaṁ dhammameva deseti.
it is the right path’—saying thus, one teaches only the Dhamma.
‘Whoever has not abandoned the fetter of existence—all these are subject to pain, distress, vexation, and fever; they are on the wrong path’—one does not say thus.
‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—iti vadaṁ dhammameva deseti.
‘When the fetter of existence is not abandoned, existence too is not abandoned’—saying thus, one teaches only the Dhamma.
‘Whoever has abandoned the fetter of existence—all these are not subject to pain, distress, vexation, and fever; they are on the right path’—one does not say thus.
‘Bhavasaṁyojane ca kho pahīne bhavopi pahīno hotī’ti—iti vadaṁ dhammameva deseti.
‘When the fetter of existence is abandoned, existence too is abandoned’—saying thus, one teaches only the Dhamma.
Evaṁ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca.
Thus, bhikkhus, there is neither exalting nor disparaging, but teaching of the Dhamma.
‘Ussādanañca jaññā, apasādanañca jaññā;
‘One should know exalting and one should know disparaging;
having known exalting and having known disparaging, one should neither exalt nor disparage, but should teach only the Dhamma’—thus, what was said was said in reference to this.
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing; sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing—these, bhikkhus, are the five cords of sensual pleasure.
Whatever pleasure and joy arise in dependence on these five cords of sensual pleasure, this is called sensual pleasure, a defiled pleasure, a worldly pleasure, an ignoble pleasure.
‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti—vadāmi.
‘It should not be pursued, not developed, not cultivated; it should be feared’—thus I say of this pleasure.
Here, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
With the stilling of thought and examination, by gaining internal confidence and unification of mind, he enters and abides in the second jhāna, which is without thought and examination, born of concentration, with rapture and happiness.
Pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.
With the fading away of rapture, he abides in equanimity …etc… the third jhāna …etc… enters and abides in the fourth jhāna.
Therein, bhikkhus, if one knows cutting words spoken to the face to be untrue, false, unbeneficial, and irritating, one should not speak those cutting words to the face.
But if one knows cutting words spoken to the face to be true, factual, and beneficial, therein one should know the right time for speaking those cutting words to the face.
‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘One should not speak secret talk; one should not speak cutting words to the face’—thus, what was said was said in reference to this.
‘Ataramānova bhāseyya no taramāno’ti—iti kho panetaṁ vuttaṁ.
‘One should speak unhurriedly, not hurriedly’—thus it was said.
Therein, bhikkhus, when one speaks hurriedly, the body becomes weary, the mind is agitated, the voice is strained, the throat becomes hoarse, and what is spoken hurriedly is indistinct and unintelligible.
Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ.
Therein, bhikkhus, when one speaks unhurriedly, the body does not become weary, the mind is not agitated, the voice is not strained, the throat does not become hoarse, and what is spoken unhurriedly is distinct and intelligible.
‘Ataramānova bhāseyya, no taramāno’ti—iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘One should speak unhurriedly, not hurriedly’—thus, what was said was said in reference to this.
Here, bhikkhus, the very same thing in some districts they call a ‘pāti,’ in others they call it a ‘patta,’ in others a ‘vitta,’ in others a ‘sarāva,’ in others a ‘dhāropa,’ in others a ‘poṇa,’ in others a ‘pisīlava.’
Here, bhikkhus, the very same thing in some districts they call a ‘pāti,’ in others they call it a ‘patta,’ in others a ‘vitta,’ in others a ‘sarāva,’ in others a ‘dhāropa,’ in others a ‘poṇa,’ in others a ‘pisīlava.’
Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ.
Thus, however they refer to it in those various districts, one speaks, without grasping, thinking: ‘These venerable ones are speaking with reference to this.’
Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro.
Thus, bhikkhus, there is no insistence on local dialect and no overriding of conventional usage.
Therein, bhikkhus, the pursuit of pleasure and joy connected with sensual desires, which is low, vulgar, worldly, ignoble, and unbeneficial—this state is painful, attended with distress, vexation, and fever;
Therein, bhikkhus, the non-pursuit of pleasure and joy connected with sensual desires, which is low, vulgar, worldly, ignoble, and unbeneficial—this state is not painful, not attended with distress, vexation, and fever;
Therein, bhikkhus, the pursuit of self-mortification, which is painful, ignoble, and unbeneficial—this state is painful, attended with distress, vexation, and fever;
Therein, bhikkhus, the non-pursuit of self-mortification, which is painful, ignoble, and unbeneficial—this state is not painful, not attended with distress, vexation, and fever;
Therein, bhikkhus, that Middle Way awakened to by the Tathāgata, which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna—this state is not painful, not attended with distress, vexation, and fever;
sammāpaṭipadā.
it is the right path.
Tasmā eso dhammo araṇo.
Therefore this state is without conflict.
Tatra, bhikkhave, yāyaṁ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Therein, bhikkhus, that exalting and disparaging which is not the teaching of the Dhamma—this state is painful, attended with distress, vexation, and fever;
micchāpaṭipadā.
it is the wrong path.
Tasmā eso dhammo saraṇo.
Therefore this state is with conflict.
Tatra, bhikkhave, yāyaṁ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Therein, bhikkhus, that which is neither exalting nor disparaging but is the teaching of the Dhamma—this state is not painful, not attended with distress, vexation, and fever;
Therein, bhikkhus, this sensual pleasure, defiled pleasure, worldly pleasure, ignoble pleasure—this state is painful, attended with distress, vexation, and fever;
Therein, bhikkhus, this happiness of renunciation, happiness of seclusion, happiness of peace, happiness of enlightenment—this state is not painful, not attended with distress, vexation, and fever;
Therein, bhikkhus, those cutting words spoken to the face which are untrue, false, unbeneficial—this state is painful, attended with distress, vexation, and fever;
Therein, bhikkhus, those cutting words spoken to the face which are true, factual, but unbeneficial—this state is painful, attended with distress, vexation, and fever;
Therein, bhikkhus, those cutting words spoken to the face which are true, factual, and beneficial—this state is not painful, not attended with distress, vexation, and fever;
Therein, bhikkhus, this unhurried speech—this state is not painful, not attended with distress, vexation, and fever;
sammāpaṭipadā.
it is the right path.
Tasmā eso dhammo araṇo.
Therefore this state is without conflict.
Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Therein, bhikkhus, that insistence on local dialect and overriding of conventional usage—this state is painful, attended with distress, vexation, and fever;
micchāpaṭipadā.
it is the wrong path.
Tasmā eso dhammo saraṇo.
Therefore this state is with conflict.
Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Therein, bhikkhus, that non-insistence on local dialect and non-overriding of conventional usage—this state is not painful, not attended with distress, vexation, and fever;
having known the Dhamma with conflict and having known the Dhamma without conflict, we will practice the path without conflict’—thus, bhikkhus, you should train yourselves.
Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṁ paṭipanno”ti.
And Subhūti, bhikkhus, that clansman, is one who has undertaken the path without conflict.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Pleased, those bhikkhus delighted in the Blessed One’s words.
Araṇavibhaṅgasuttaṁ niṭṭhitaṁ navamaṁ.
The Analysis of Non-Conflict, the ninth, is finished.
Then the Blessed One entered the potter’s workshop, spread out a layer of grass in one corner, and sat down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.
‘That Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’
Tāhaṁ bhagavantaṁ uddissa pabbajito.
I have gone forth for the sake of that Blessed One.
So ca me bhagavā satthā.
And that Blessed One is my teacher.
Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.
And I profess the Dhamma of that Blessed One.”
“Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti.
“But where, bhikkhu, is that Blessed One, the Arahant, the Perfectly Enlightened One, now dwelling?”
wherein standing, the streams of conceiving do not operate; and when the streams of conceiving do not operate, he is called a sage at peace.
Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—ayamuddeso dhātuvibhaṅgassa.
One should not be negligent of wisdom, should guard truth, should foster relinquishment, and should train only for peace’—this is the summary of the Analysis of the Elements.
These, bhikkhu, are the six elements—the earth element, the water element, the fire element, the air element, the space element, the consciousness element.
The eye as a base for contact, the ear as a base for contact, the nose as a base for contact, the tongue as a base for contact, the body as a base for contact, the mind as a base for contact.
Having seen a form with the eye, one mentally examines a form that is a basis for joy, one mentally examines a form that is a basis for displeasure, one mentally examines a form that is a basis for equanimity;
having heard a sound with the ear …etc… having smelled an odor with the nose … having tasted a taste with the tongue …
kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati—iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā.
having touched a tangible with the body … having cognized a mental phenomenon with the mind, one mentally examines a mental phenomenon that is a basis for joy, one mentally examines a mental phenomenon that is a basis for displeasure, one mentally examines a mental phenomenon that is a basis for equanimity—thus there are six kinds of mental examination based on joy, six kinds of mental examination based on displeasure, and six kinds of mental examination based on equanimity.
These, bhikkhu, are the six elements—the earth element, the water element, the fire element, the air element, the space element, the consciousness element.
Whatever internally, belonging to oneself, is solid, solidified, and clung to, that is: head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to—this, bhikkhu, is called the internal earth element.
Having seen this thus as it really is with right wisdom, one becomes disenchanted with the earth element, one disengages the mind from the earth element.
Whatever internally, belonging to oneself, is water, watery, and clung to, that is: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or whatever else internally, belonging to oneself, is water, watery, and clung to—this, bhikkhu, is called the internal water element.
Having seen this thus as it really is with right wisdom, one becomes disenchanted with the water element, one disengages the mind from the water element.
Katamā ca, bhikkhu, tejodhātu?
And what, bhikkhu, is the fire element?
Tejodhātu siyā ajjhattikā siyā bāhirā.
The fire element may be internal or external.
Katamā ca, bhikkhu, ajjhattikā tejodhātu?
And what, bhikkhu, is the internal fire element?
Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu.
Whatever internally, belonging to oneself, is fire, fiery, and clung to, that is: that by which one is warmed, that by which one ages, that by which one is consumed by fever, that by which what is eaten, drunk, chewed, and tasted gets properly digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung to—this, bhikkhu, is called the internal fire element.
Having seen this thus as it really is with right wisdom, one becomes disenchanted with the fire element, one disengages the mind from the fire element.
Whatever internally, belonging to oneself, is air, airy, and clung to, that is: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath, out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung to—this, bhikkhu, is called the internal air element.
Whatever internally, belonging to oneself, is space, spatial, and clung to, that is: the ear-holes, the nostrils, the door of the mouth, that by which what is eaten, drunk, chewed, and tasted is swallowed, that wherein what is eaten, drunk, chewed, and tasted is held, that by which what is eaten, drunk, chewed, and tasted passes out from the lower part, or whatever else internally, belonging to oneself, is space, spatial, a cavity, a cavern, an aperture, an opening, untouched by flesh and blood, and clung to—this, bhikkhu, is called the internal space element.
Having seen this thus as it really is with right wisdom, one becomes disenchanted with the space element, one disengages the mind from the space element.
He understands: ‘With the cessation of that same contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases and subsides.’
He understands: ‘With the cessation of that same contact to be experienced as painful, the corresponding feeling—the painful feeling that arose in dependence on that contact to be experienced as painful—ceases and subsides.’
He understands: ‘With the cessation of that same contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases and subsides.’
Just as, bhikkhu, from the contact and friction of two fire-sticks, heat is generated and fire is produced, and with the separation and disjunction of those same two fire-sticks, the corresponding heat ceases and subsides;
He understands: ‘With the cessation of that same contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases and subsides.’
He understands: ‘With the cessation of that same contact to be experienced as painful, the corresponding feeling—the painful feeling that arose in dependence on that contact to be experienced as painful—ceases and subsides.’
He understands: ‘With the cessation of that same contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases and subsides.’
Athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.
Then what remains is only equanimity, purified and bright, malleable, wieldy, and luminous.
Suppose, bhikkhu, a skilled goldsmith or his apprentice were to build a furnace, light it, and heat up the crucible; then taking gold with tongs, he would place it in the crucible. From time to time he would blow on it, from time to time sprinkle water on it, from time to time examine it. That gold would become well refined, thoroughly refined, cleared of dross, with impurities removed, malleable, wieldy, and luminous. Whatever kind of ornament he wished to make from it—whether a girdle, or earrings, or a necklace, or a gold chain—it would serve his purpose.
evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.
Even so, bhikkhu, then what remains is only equanimity, purified and bright, malleable, wieldy, and luminous.
If I were to direct this equanimity, thus purified and bright, to the base of neither-perception-nor-non-perception, and develop my mind accordingly;
saṅkhatametan’ti.
this is conditioned.’
So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.
He neither forms anything nor wills anything for becoming or for non-becoming.
So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.
Not forming anything, not willing anything for becoming or for non-becoming, he does not cling to anything in the world; not clinging, he is not agitated; not being agitated, he personally attains Nibbāna.
If he feels a neither-painful-nor-pleasant feeling, he understands: ‘It is impermanent’; he understands: ‘It is not clung to’; he understands: ‘It is not delighted in.’
So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
If he feels a pleasant feeling, he feels it disjoined;
dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
if he feels a painful feeling, he feels it disjoined;
When feeling a feeling terminating with the body, he understands: ‘I am feeling a feeling terminating with the body’; when feeling a feeling terminating with life, he understands: ‘I am feeling a feeling terminating with life’; he understands: ‘With the breakup of the body, after the termination of life, all that is felt, not being delighted in, will become cool right here.’
even so, bhikkhu, when feeling a feeling terminating with the body, he understands: ‘I am feeling a feeling terminating with the body’; when feeling a feeling terminating with life, he understands: ‘I am feeling a feeling terminating with life’; he understands: ‘With the breakup of the body, after the termination of life, all that is felt, not being delighted in, will become cool right here.’
‘One should not be negligent of wisdom, should guard truth, should foster relinquishment, and should train only for peace’—thus, what was said was said in reference to this.
‘Wherein standing, the streams of conceiving do not operate; and when the streams of conceiving do not operate, he is called a sage at peace’—thus it was said.
‘I am,’ bhikkhu, is a conceiving; ‘This I am’ is a conceiving; ‘I will be’ is a conceiving; ‘I will not be’ is a conceiving; ‘I will be possessed of form’ is a conceiving; ‘I will be formless’ is a conceiving; ‘I will be percipient’ is a conceiving; ‘I will be non-percipient’ is a conceiving; ‘I will be neither-percipient-nor-non-percipient’ is a conceiving.
For him, bhikkhu, there is nothing by which he might be born; not being born, how will he age? Not aging, how will he die? Not dying, how will he be agitated? Not being agitated, for what will he yearn?
‘Wherein standing, the streams of conceiving do not operate; and when the streams of conceiving do not operate, he is called a sage at peace’—thus, what was said was said in reference to this.
Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti.
This, bhikkhu, you should remember as my brief analysis of the six elements.”
Atha kho āyasmā pukkusāti:
Then the Venerable Pukkusāti, thinking: “The Teacher has come to me! The Sublime One has come to me! The Perfectly Enlightened One has come to me!” rose from his seat, arranged his robe over one shoulder, prostrated himself with his head at the Blessed One’s feet, and said to the Blessed One:
“satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:
“A transgression, venerable sir, has overcome me, in that like a fool, like a deluded one, like an unskillful one, I presumed to address the Blessed One with the term ‘friend.’
“Indeed, bhikkhu, a transgression overcame you, in that like a fool, like a deluded one, like an unskillful one, you presumed to address me with the term ‘friend.’
Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
But since, bhikkhu, you see your transgression as a transgression and make amends according to Dhamma, we accept it from you.
For this, bhikkhu, is growth in the Ariyan discipline: when one sees one’s transgression as a transgression and makes amends according to Dhamma, and undertakes future restraint.”
Then the Venerable Pukkusāti, having delighted in and approved of the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right, in search of a bowl and robes.
With the destruction of the five lower fetters, bhikkhus, the clansman Pukkusāti has been reborn spontaneously, to attain Nibbāna there, not liable to return from that world.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Pleased, those bhikkhus delighted in the Blessed One’s words.
Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.
The Analysis of the Elements, the tenth, is finished.
end of section [140 - Dhātuvibhaṅgasutta]❧
141 – Saccavibhaṅgasutta
mn141
MN 141
Majjhima Nikāya 141
The Middle Length Discourses 141
Saccavibhaṅgasutta
The Exposition of the Truths
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana.
Tatra kho bhagavā bhikkhū āmantesi:
There the Blessed One addressed the bhikkhus:
“bhikkhavo”ti.
“Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” those bhikkhus replied to the Blessed One.
“Bhikkhus, by the Tathāgata, the Arahant, the Perfectly Enlightened One, the unsurpassed Wheel of Dhamma was set in motion at Bārāṇasī in the Deer Park at Isipatana, a wheel that cannot be stopped by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world, that is, the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Four Noble Truths.
The declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Noble Truth of Suffering; the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Noble Truth of the Origin of Suffering; the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Noble Truth of the Cessation of Suffering; the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Noble Truth of the Way leading to the Cessation of Suffering.
Bhikkhus, by the Tathāgata, the Arahant, the Perfectly Enlightened One, the unsurpassed Wheel of Dhamma was set in motion at Bārāṇasī in the Deer Park at Isipatana, a wheel that cannot be stopped by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world, that is, the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of these Four Noble Truths.
Sevatha, bhikkhave, sāriputtamoggallāne;
Associate with Sāriputta and Moggallāna, bhikkhus;
bhajatha, bhikkhave, sāriputtamoggallāne.
consort with Sāriputta and Moggallāna, bhikkhus.
Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.
They are wise bhikkhus, helpers of their companions in the holy life.
Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto;
Just as a mother gives birth, bhikkhus, so is Sāriputta;
seyyathāpi jātassa āpādetā, evaṁ moggallāno.
just as the nurse of what has been born, so is Moggallāna.
“Friends, by the Tathāgata, the Arahant, the Perfectly Enlightened One, the unsurpassed Wheel of Dhamma was set in motion at Bārāṇasī in the Deer Park at Isipatana, a wheel that cannot be stopped by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world, that is, the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Four Noble Truths.
The declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Noble Truth of Suffering; the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Noble Truth of the Origin of Suffering; the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Noble Truth of the Cessation of Suffering; the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of the Noble Truth of the Way leading to the Cessation of Suffering.
Katamañcāvuso, dukkhaṁ ariyasaccaṁ?
And what, friends, is the Noble Truth of Suffering?
Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not getting what one wishes is suffering;
saṅkhittena pañcupādānakkhandhā dukkhā.
in brief, the five clinging-aggregates are suffering.
Whatever birth, generation, descent, production, appearance of aggregates, acquisition of bases of ayatana for those various beings in this or that category of beings, this, friends, is called:
Whatever aging, decrepitude, brokenness of teeth, graying of hair, wrinkling of skin, decline of life, decay of faculties of those various beings in this or that category of beings, this, friends, is called:
Whatever falling away, passing away, breaking up, disappearance, dying, death, completion of time, breaking up of aggregates, casting off of the body, interruption of the life faculty of those various beings from this or that category of beings, this, friends, is called:
Whatever sorrow, sorrowing, sorrowfulness, inner sorrow, inner deep sorrow of one afflicted by one or another misfortune, touched by one or another painful state, this, friends, is called:
Whatever wailing, lamenting, state of wailing, state of lamenting, wail, lament of one afflicted by one or another misfortune, touched by one or another painful state, this, friends, is called:
Whatever trouble, despair, state of trouble, state of despair of one afflicted by one or another misfortune, touched by one or another painful state, this, friends, is called:
‘upāyāso’.
‘despair’.
Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?
And what, friends, is ‘not getting what one wishes is suffering’?
For beings subject to aging, friends …etc… for beings subject to sickness, friends … for beings subject to death, friends … for beings subject to sorrow, lamentation, pain, displeasure, and despair, friends, such a wish arises:
‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma;
‘Oh, that we were not subject to sorrow, lamentation, pain, displeasure, and despair!
na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.
Oh, that sorrow, lamentation, pain, displeasure, and despair would not come to us!’
They are: the material form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the volitional formations clinging-aggregate, the consciousness clinging-aggregate.
Ime vuccantāvuso:
These, friends, are called:
‘saṅkhittena pañcupādānakkhandhā dukkhā’.
‘in brief, the five clinging-aggregates are suffering’.
Idaṁ vuccatāvuso:
This, friends, is called:
‘dukkhaṁ ariyasaccaṁ’.
‘the Noble Truth of Suffering’.
Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?
And what, friends, is the Noble Truth of the Origin of Suffering?
It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for non-existence. This, friends, is called:
‘dukkhasamudayaṁ ariyasaccaṁ’.
‘the Noble Truth of the Origin of Suffering’.
Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?
And what, friends, is the Noble Truth of the Cessation of Suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṁ vuccatāvuso:
It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. This, friends, is called:
It is this Noble Eightfold Path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Knowledge of suffering, friends, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering. This, friends, is called:
Here, friends, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states; he generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil, unwholesome states; he generates desire, endeavors, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; he generates desire, endeavors, arouses energy, exerts his mind, and strives for the maintenance, non-disappearance, increase, plenitude, development, and culmination of arisen wholesome states. This, friends, is called:
Here, friends, a bhikkhu abides contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world.
He abides contemplating feelings in feelings …etc… he abides contemplating mind in mind … he abides contemplating mental phenomena in mental phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. This, friends, is called:
Here, friends, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion; with the stilling of thought and examination, by gaining internal confidence and unification of mind, he enters and abides in the second jhāna, which is without thought and examination, born of concentration, with rapture and happiness; with the fading away of rapture, he abides in equanimity …etc… the third jhāna …etc… enters and abides in the fourth jhāna. This, friends, is called:
‘sammāsamādhi’.
‘right concentration’.
Idaṁ vuccatāvuso:
This, friends, is called:
‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.
‘the Noble Truth of the Way leading to the Cessation of Suffering’.
Friends, by the Tathāgata, the Arahant, the Perfectly Enlightened One, the unsurpassed Wheel of Dhamma was set in motion at Bārāṇasī in the Deer Park at Isipatana, a wheel that cannot be stopped by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world, that is, the declaration, teaching, formulation, establishment, disclosure, analysis, and elucidation of these Four Noble Truths.”
Idamavoca āyasmā sāriputto.
This is what the Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Pleased, those bhikkhus delighted in the Venerable Sāriputta’s words.
Saccavibhaṅgasuttaṁ niṭṭhitaṁ ekādasamaṁ.
The Exposition of the Truths, the eleventh, is finished.
end of section [141 - Saccavibhaṅgasutta]❧
142 – Dakkhiṇāvibhaṅgasutta
mn142
MN 142
Majjhima Nikāya 142
The Middle Length Discourses 142
Dakkhiṇāvibhaṅgasutta
The Analysis of Offerings
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park.
Mahāpajāpatī Gotamī has been of great service to the Blessed One, venerable sir: she was his maternal aunt, his foster-mother, his nurse, the giver of milk;
bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi.
when the Blessed One’s mother died, she suckled him.
It is owing to the Blessed One, venerable sir, that Mahāpajāpatī Gotamī has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha.
It is owing to the Blessed One, venerable sir, that Mahāpajāpatī Gotamī abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs which are a basis for heedlessness.
It is owing to the Blessed One, venerable sir, that Mahāpajāpatī Gotamī is endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Dhamma, endowed with unwavering confidence in the Saṅgha, endowed with virtues dear to the noble ones.
It is owing to the Blessed One, venerable sir, that Mahāpajāpatī Gotamī is without doubt concerning suffering, without doubt concerning the origin of suffering, without doubt concerning the cessation of suffering, without doubt concerning the way leading to the cessation of suffering.
Ānanda, when one person, by relying on another person, has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha, I say that it is not easy for this person to repay that other person by means of salutation, rising up, reverential salutation, proper service, and the provision of robes, almsfood, lodging, and medicinal requisites for the sick.
Ānanda, when one person, by relying on another person, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs which are a basis for heedlessness, I say that it is not easy for this person to repay that other person by means of salutation, rising up, reverential salutation, proper service, and the provision of robes, almsfood, lodging, and medicinal requisites for the sick.
Ānanda, when one person, by relying on another person, is endowed with unwavering confidence in the Buddha, in the Dhamma … in the Saṅgha … is endowed with virtues dear to the noble ones, I say that it is not easy for this person to repay that other person by means of salutation, rising up, reverential salutation, proper service, and the provision of robes, almsfood, lodging, and medicinal requisites for the sick.
Ānanda, when one person, by relying on another person, is without doubt concerning suffering, without doubt concerning the origin of suffering, without doubt concerning the cessation of suffering, without doubt concerning the way leading to the cessation of suffering, I say that it is not easy for this person to repay that other person by means of salutation, rising up, reverential salutation, proper service, and the provision of robes, almsfood, lodging, and medicinal requisites for the sick.
Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā.
There are, Ānanda, these fourteen kinds of offerings to individuals.
One gives a gift to an animal—this is the fourteenth offering to an individual.
Tatrānanda, tiracchānagate dānaṁ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṁ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṁ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe.
Therein, Ānanda, having given a gift to an animal, an offering with a hundredfold result may be expected; having given a gift to an immoral ordinary person, an offering with a thousandfold result may be expected; having given a gift to a virtuous ordinary person, an offering with a hundred-thousandfold result may be expected; having given a gift to one outside who is free from lust for sensual pleasures, an offering with a hundred-thousand-crorefold result may be expected; having given a gift to one who has entered the path for the realization of the fruit of Stream-entry, an offering with an incalculable, immeasurable result may be expected, what to say of a Stream-enterer, what to say of one who has entered the path for the realization of the fruit of Once-returning, what to say of a Once-returner, what to say of one who has entered the path for the realization of the fruit of Non-returning, what to say of a Non-returner, what to say of one who has entered the path for the realization of the fruit of Arahantship, what to say of an Arahant, what to say of a Paccekabuddha, what to say of a Tathāgata, an Arahant, a Perfectly Enlightened One.
Satta kho panimānanda, saṅghagatā dakkhiṇā.
There are, Ānanda, these seven kinds of offerings to the Saṅgha.
Here, Ānanda, the giver is virtuous, of good character, and the recipients are immoral, of evil character—thus, Ānanda, an offering is purified by the giver, not by the recipient.
Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato?
And how, Ānanda, is an offering purified by the recipient, not by the giver?
Here, Ānanda, the giver is immoral, of evil character, and the recipients are virtuous, of good character—thus, Ānanda, an offering is purified by the recipient, not by the giver.
Kathañcānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato?
And how, Ānanda, is an offering purified neither by the giver nor by the recipient?
Idhānanda, dāyako ca hoti dussīlo pāpadhammo, paṭiggāhakā ca honti dussīlā pāpadhammā—evaṁ kho, ānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
Here, Ānanda, the giver is immoral, of evil character, and the recipients are immoral, of evil character—thus, Ānanda, an offering is purified neither by the giver nor by the recipient.
And how, Ānanda, is an offering purified both by the giver and by the recipient?
Idhānanda, dāyako ca hoti sīlavā kalyāṇadhammo, paṭiggāhakā ca honti sīlavanto kalyāṇadhammā—evaṁ kho, ānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
Here, Ānanda, the giver is virtuous, of good character, and the recipients are virtuous, of good character—thus, Ānanda, an offering is purified both by the giver and by the recipient.
Imā kho, ānanda, catasso dakkhiṇā visuddhiyo”ti.
These, Ānanda, are the four kinds of purification of an offering.”
Idamavoca bhagavā.
This is what the Blessed One said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Having said this, the Sublime One, the Teacher, further said this:
“Yo sīlavā dussīlesu dadāti dānaṁ,
“One who is virtuous gives a gift to the immoral,
Dhammena laddhaṁ supasannacitto;
Obtained righteously, with a very clear mind;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Having strong faith in the vast fruit of kamma,
Sā dakkhiṇā dāyakato visujjhati.
That offering is purified by the giver.
Yo dussīlo sīlavantesu dadāti dānaṁ,
One who is immoral gives a gift to the virtuous,
Adhammena laddhaṁ appasannacitto;
Obtained unrighteously, with an unclear mind;
Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
Without faith in the vast fruit of kamma,
Sā dakkhiṇā paṭiggāhakato visujjhati.
That offering is purified by the recipient.
Yo dussīlo dussīlesu dadāti dānaṁ,
One who is immoral gives a gift to the immoral,
Adhammena laddhaṁ appasannacitto;
Obtained unrighteously, with an unclear mind;
Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
Without faith in the vast fruit of kamma,
Na taṁ dānaṁ vipulapphalanti brūmi.
That gift, I say, is not of great fruit.
Yo sīlavā sīlavantesu dadāti dānaṁ,
One who is virtuous gives a gift to the virtuous,
Dhammena laddhaṁ supasannacitto;
Obtained righteously, with a very clear mind;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Having strong faith in the vast fruit of kamma,
Taṁ ve dānaṁ vipulapphalanti brūmi.
That gift, indeed, I say, is of great fruit.
Yo vītarāgo vītarāgesu dadāti dānaṁ,
One free from lust gives to those free from lust,
Dhammena laddhaṁ supasannacitto;
A gift obtained righteously, with a very clear mind;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
Having strong faith in the vast fruit of kamma,
Taṁ ve dānaṁ āmisadānānamaggan”ti.
That, indeed, is the foremost of material gifts.”
Dakkhiṇāvibhaṅgasuttaṁ niṭṭhitaṁ dvādasamaṁ.
The Analysis of Offerings, the twelfth, is finished.
Vibhaṅgavaggo niṭṭhito catuttho.
The Analysis Division, the fourth, is finished.
Tassuddānaṁ
The summary:
Bhaddekānandakaccāna,
Bhaddekaratta, Ānanda, Kaccāna,
Lomasakaṅgiyāsubho;
Lomasakaṅgiya, and Subha;
Mahākammasaḷāyatanavibhaṅgā,
Greater Kamma, Sixfold Base Analysis,
Uddesaaraṇā dhātu saccaṁ.
Summary, Non-Conflict, Element, Truth.
Dakkhiṇāvibhaṅgasuttanti.
The Discourse on Analysis of Offerings.
end of section [142 - Dakkhiṇāvibhaṅgasutta]❧
..15.. – Saḷ-āyatana (six-bases) Vagga
143 – Anāthapiṇḍikovādasutta
mn143
MN 143
Majjhima Nikāya 143
The Middle Length Discourses 143
Anāthapiṇḍikovādasutta
The Admonition to Anāthapiṇḍika
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the householder Anāthapiṇḍika was sick, afflicted, gravely ill.
Then the Venerable Sāriputta, having dressed, taking his bowl and outer robe, with the Venerable Ānanda as his attendant, went to the residence of the householder Anāthapiṇḍika;
upasaṅkamitvā paññatte āsane nisīdi.
having approached, he sat down on the seat prepared.
Just as if, venerable Sāriputta, two strong men, having seized a weaker man by his various arms, were to scorch him, roast him over a pit of hot coals;
even so, venerable Sāriputta, there is an exceedingly great burning in my body.
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ.
Venerable Sāriputta, it is not tolerable for me, not manageable.
Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti;
Strong painful feelings increase in me, they do not subside;
abhikkamosānaṁ paññāyati, no paṭikkamo”ti.
their increase is discerned, not their subsiding.”
“Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
“Therefore, householder, you should train yourself thus:
‘na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the eye, and my consciousness will not be dependent on the eye.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na sotaṁ upādiyissāmi, na ca me sotanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the ear, and my consciousness will not be dependent on the ear.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na ghānaṁ upādiyissāmi, na ca me ghānanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the nose, and my consciousness will not be dependent on the nose.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na jivhaṁ upādiyissāmi, na ca me jivhānissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the tongue, and my consciousness will not be dependent on the tongue.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na kāyaṁ upādiyissāmi, na ca me kāyanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the body, and my consciousness will not be dependent on the body.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na manaṁ upādiyissāmi, na ca me manonissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the mind, and my consciousness will not be dependent on the mind.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to forms, and my consciousness will not be dependent on forms.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na saddaṁ upādiyissāmi …pe… na gandhaṁ upādiyissāmi … na rasaṁ upādiyissāmi … na phoṭṭhabbaṁ upādiyissāmi … na dhammaṁ upādiyissāmi, na ca me dhammanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to sounds …etc… I will not cling to odors … I will not cling to tastes … I will not cling to tangibles … I will not cling to mental phenomena, and my consciousness will not be dependent on mental phenomena.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na cakkhuviññāṇaṁ upādiyissāmi, na ca me cakkhuviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to eye-consciousness, and my consciousness will not be dependent on eye-consciousness.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na sotaviññāṇaṁ upādiyissāmi … na ghānaviññāṇaṁ upādiyissāmi … na jivhāviññāṇaṁ upādiyissāmi … na kāyaviññāṇaṁ upādiyissāmi … na manoviññāṇaṁ upādiyissāmi, na ca me manoviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to ear-consciousness … I will not cling to nose-consciousness … I will not cling to tongue-consciousness … I will not cling to body-consciousness … I will not cling to mind-consciousness, and my consciousness will not be dependent on mind-consciousness.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na cakkhusamphassaṁ upādiyissāmi, na ca me cakkhusamphassanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to eye-contact, and my consciousness will not be dependent on eye-contact.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na sotasamphassaṁ upādiyissāmi … na ghānasamphassaṁ upādiyissāmi … na jivhāsamphassaṁ upādiyissāmi … na kāyasamphassaṁ upādiyissāmi … na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to ear-contact … I will not cling to nose-contact … I will not cling to tongue-contact … I will not cling to body-contact … I will not cling to mind-contact, and my consciousness will not be dependent on mind-contact.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na cakkhusamphassajaṁ vedanaṁ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to feeling born of eye-contact, and my consciousness will not be dependent on feeling born of eye-contact.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na sotasamphassajaṁ vedanaṁ upādiyissāmi … na ghānasamphassajaṁ vedanaṁ upādiyissāmi … na jivhāsamphassajaṁ vedanaṁ upādiyissāmi … na kāyasamphassajaṁ vedanaṁ upādiyissāmi … na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to feeling born of ear-contact … I will not cling to feeling born of nose-contact … I will not cling to feeling born of tongue-contact … I will not cling to feeling born of body-contact … I will not cling to feeling born of mind-contact, and my consciousness will not be dependent on feeling born of mind-contact.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na pathavīdhātuṁ upādiyissāmi, na ca me pathavīdhātunissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the earth element, and my consciousness will not be dependent on the earth element.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na āpodhātuṁ upādiyissāmi … na tejodhātuṁ upādiyissāmi … na vāyodhātuṁ upādiyissāmi … na ākāsadhātuṁ upādiyissāmi … na viññāṇadhātuṁ upādiyissāmi, na ca me viññāṇadhātunissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the water element … I will not cling to the fire element … I will not cling to the air element … I will not cling to the space element … I will not cling to the consciousness element, and my consciousness will not be dependent on the consciousness element.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to material form, and my consciousness will not be dependent on material form.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na vedanaṁ upādiyissāmi … na saññaṁ upādiyissāmi … na saṅkhāre upādiyissāmi … na viññāṇaṁ upādiyissāmi, na ca me viññāṇanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to feeling … I will not cling to perception … I will not cling to volitional formations … I will not cling to consciousness, and my consciousness will not be dependent on consciousness.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na ākāsānañcāyatanaṁ upādiyissāmi, na ca me ākāsānañcāyatananissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the base of boundless space, and my consciousness will not be dependent on the base of boundless space.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na viññāṇañcāyatanaṁ upādiyissāmi … na ākiñcaññāyatanaṁ upādiyissāmi … na nevasaññānāsaññāyatanaṁ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the base of boundless consciousness … I will not cling to the base of nothingness … I will not cling to the base of neither-perception-nor-non-perception, and my consciousness will not be dependent on the base of neither-perception-nor-non-perception.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to this world, and my consciousness will not be dependent on this world.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘na paralokaṁ upādiyissāmi, na ca me paralokanissitaṁ viññāṇaṁ bhavissatī’ti.
‘I will not cling to the next world, and my consciousness will not be dependent on the next world.’
Evañhi te, gahapati, sikkhitabbaṁ.
Thus, householder, you should train yourself.
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
Therefore, householder, you should train yourself thus:
‘yampi me diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anupariyesitaṁ anucaritaṁ manasā tampi na upādiyissāmi, na ca me tannissitaṁ viññāṇaṁ bhavissatī’ti.
‘Whatever is seen, heard, sensed, cognized, attained, sought after, and explored by the mind, that too I will not cling to, and my consciousness will not be dependent on it.’
There are, venerable sir, clansmen with little dust in their eyes; through not hearing the Dhamma they are declining;
bhavissanti dhammassa aññātāro”ti.
there will be those who will understand the Dhamma.”
Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṁ gahapatiṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu.
Then the Venerable Sāriputta and the Venerable Ānanda, having admonished the householder Anāthapiṇḍika with this exhortation, rose from their seats and departed.
Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṁ kāyaṁ upapajji.
Then, not long after the Venerable Sāriputta and the Venerable Ānanda had departed, the householder Anāthapiṇḍika died and was reborn in the Tusita heaven.
“The eye, friend Channa, eye-consciousness, and things cognizable by eye-consciousness—do you regard these as ‘This is mine, this I am, this is my self’?
The ear, friend Channa, ear-consciousness …etc… The nose, friend Channa, nose-consciousness … The tongue, friend Channa, tongue-consciousness … The body, friend Channa, body-consciousness … The mind, friend Channa, mind-consciousness, and things cognizable by mind-consciousness—do you regard these as ‘This is mine, this I am, this is my self’?”
“The eye, friend Sāriputta, eye-consciousness, and things cognizable by eye-consciousness—I regard these as ‘This is not mine, this I am not, this is not my self.’
The ear, friend Sāriputta …etc… The nose, friend Sāriputta … The tongue, friend Sāriputta … The body, friend Sāriputta … The mind, friend Sāriputta, mind-consciousness, and things cognizable by mind-consciousness—I regard these as ‘This is not mine, this I am not, this is not my self.’”
“In the eye, friend Channa, in eye-consciousness, in things cognizable by eye-consciousness—having seen what, having directly known what, do you regard the eye, eye-consciousness, and things cognizable by eye-consciousness as ‘This is not mine, this I am not, this is not my self’?
In the ear, friend Channa, in ear-consciousness … In the nose, friend Channa, in nose-consciousness … In the tongue, friend Channa, in tongue-consciousness … In the body, friend Channa, in body-consciousness … In the mind, friend Channa, in mind-consciousness, in things cognizable by mind-consciousness—having seen what, having directly known what, do you regard the mind, mind-consciousness, and things cognizable by mind-consciousness as ‘This is not mine, this I am not, this is not my self’?”
“In the eye, friend Sāriputta, in eye-consciousness, in things cognizable by eye-consciousness—having seen cessation, having directly known cessation, I regard the eye, eye-consciousness, and things cognizable by eye-consciousness as ‘This is not mine, this I am not, this is not my self.’
In the ear, friend Sāriputta, in ear-consciousness … In the nose, friend Sāriputta, in nose-consciousness … In the tongue, friend Sāriputta, in tongue-consciousness … In the body, friend Sāriputta, in body-consciousness … In the mind, friend Sāriputta, in mind-consciousness, in things cognizable by mind-consciousness—having seen cessation, having directly known cessation, I regard the mind, mind-consciousness, and things cognizable by mind-consciousness as ‘This is not mine, this I am not, this is not my self.’”
“Therefore, friend Channa, this too is the instruction of that Blessed One, to be constantly kept in mind:
‘nissitassa calitaṁ, anissitassa calitaṁ natthi.
‘For one who is dependent, there is agitation; for one who is not dependent, there is no agitation.
Calite asati passaddhi, passaddhiyā sati nati na hoti.
When there is no agitation, there is serenity; when there is serenity, there is no inclination.
Natiyā asati āgatigati na hoti.
When there is no inclination, there is no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.
When there is no coming and going, there is no passing away and reappearance.
Cutūpapāte asati nevidha na huraṁ na ubhayamantarena.
When there is no passing away and reappearance, there is neither here nor beyond nor in between the two.
Esevanto dukkhassā’”ti.
This itself is the end of suffering.’”
Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṁ channaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu.
Then the Venerable Sāriputta and the Venerable Mahācunda, having admonished the Venerable Channa with this exhortation, rose from their seats and departed.
Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṁ āharesi.
Then, not long after the Venerable Sāriputta and the Venerable Mahācunda had departed, the Venerable Channa used the knife.
“Good, venerable sir, if the Blessed One would admonish me with a brief exhortation, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”
Puṇṇa, there are sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body … mental phenomena cognizable by the mind that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing.
And, Puṇṇa, there are sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body … mental phenomena cognizable by the mind that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing.
‘Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, that they do not deprive me of life with a sharp weapon.’
Evamettha, bhagavā, bhavissati;
Thus, Blessed One, it will be for me; thus, Sublime One, it will be for me.”
Then the Venerable Puṇṇa, having delighted in and approved of the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him on the right, set his lodging in order, took his bowl and outer robe, and set out on a walking tour towards the Sunāparanta country.
Then, during that very Rains Retreat, the Venerable Puṇṇa established about five hundred lay male followers, during that very Rains Retreat he established about five hundred lay female followers, and during that very Rains Retreat he realized the three true knowledges.
“Yes, venerable sir,” the Venerable Nandaka replied to the Blessed One, and having dressed in the morning, taking his bowl and outer robe, he entered Sāvatthī for alms.
Sisters, just as when an oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change, and its light is impermanent and subject to change.
‘Of that burning oil lamp, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change;
yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;
but its light is permanent, stable, eternal, not subject to change’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
“Because, venerable sir, of that burning oil lamp, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change;
pagevassa ābhā aniccā vipariṇāmadhammā”ti.
all the more so its light is impermanent and subject to change.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“Even so, sisters, if someone were to say:
‘cha khome ajjhattikā āyatanā aniccā;
‘These six internal bases of mine are impermanent;
but whatever feeling, whether pleasant or painful or neither-painful-nor-pleasant, that I experience conditioned by these six internal bases, that is permanent, stable, eternal, not subject to change’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
Sisters, just as with a great tree standing firm with heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change, and its shadow is impermanent and subject to change.
‘Of that great tree standing firm with heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change; but its shadow is permanent, stable, eternal, not subject to change’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
“Because, venerable sir, of that great tree standing firm with heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change;
pagevassa chāyā aniccā vipariṇāmadhammā”ti.
all the more so its shadow is impermanent and subject to change.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“Even so, sisters, if someone were to say:
‘cha khome bāhirā āyatanā aniccā.
‘These six external bases of mine are impermanent.
But whatever feeling, whether pleasant or painful or neither-painful-nor-pleasant, that I experience conditioned by these six external bases, that is permanent, stable, eternal, not subject to change’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
Sisters, suppose a skilled butcher or his apprentice, having killed a cow, were to cut it up with a sharp butcher’s knife without damaging the inner mass of flesh and without damaging the outer hide.
Whatever inner connecting flesh, inner sinews, inner ligaments there were, he would cut, sever, thoroughly sever, and completely sever them with that sharp butcher’s knife.
Having cut, severed, thoroughly severed, and completely severed them, having flayed off the outer hide, and having covered that cow again with that same hide, he might say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
‘This cow is joined to this same hide just as before’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
“Because, venerable sir, that skilled butcher or his apprentice, having killed a cow, might cut it up with a sharp butcher’s knife without damaging the inner mass of flesh and without damaging the outer hide.
Whatever inner connecting flesh, inner sinews, inner ligaments there were, he would cut, sever, thoroughly sever, and completely sever them with that sharp butcher’s knife.
Having cut, severed, thoroughly severed, and completely severed them, having flayed off the outer hide, and having covered that cow again with that same hide, though he might say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
‘This cow is joined to this same hide just as before’;
atha kho sā gāvī visaṁyuttā teneva cammenā”ti.
yet that cow is disjoined from that same hide.”
“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya.
“This simile, sisters, I have made for the understanding of the meaning. This is the meaning here:
Ayamevettha attho;
‘The inner mass of flesh,’ sisters, is a designation for these six internal bases;
There are, sisters, these seven factors of enlightenment, by the development and cultivation of which a bhikkhu, with the destruction of the taints, in this very life enters and abides in the taintless deliverance of mind, deliverance by wisdom, having realized it for himself with direct knowledge.
Here, sisters, a bhikkhu develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, maturing in relinquishment.
He develops the enlightenment factor of investigation of states …etc… he develops the enlightenment factor of energy … he develops the enlightenment factor of rapture … he develops the enlightenment factor of tranquility … he develops the enlightenment factor of concentration … he develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, maturing in relinquishment.
These, sisters, are the seven factors of enlightenment, by the development and cultivation of which a bhikkhu, with the destruction of the taints, in this very life enters and abides in the taintless deliverance of mind, deliverance by wisdom, having realized it for himself with direct knowledge.”
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:
Then the Venerable Nandaka, having admonished those bhikkhunīs with this exhortation, dismissed them:
Then those bhikkhunīs, having delighted in and approved of the Venerable Nandaka’s words, rose from their seats, paid homage to the Venerable Nandaka, circumambulated him keeping him on the right, and went to the Blessed One;
Sisters, just as when an oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change, and its light is impermanent and subject to change.
‘Of that burning oil lamp, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change;
yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;
but its light is permanent, stable, eternal, not subject to change’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
“Because, venerable sir, of that burning oil lamp, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change;
pagevassa ābhā aniccā vipariṇāmadhammā”ti.
all the more so its light is impermanent and subject to change.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“Even so, sisters, if someone were to say:
‘cha khome ajjhattikā āyatanā aniccā.
‘These six internal bases of mine are impermanent.
But whatever feeling, whether pleasant or painful or neither-painful-nor-pleasant, that I experience conditioned by these six internal bases, that is permanent, stable, eternal, not subject to change’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
Sisters, just as with a great tree standing firm with heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change, and its shadow is impermanent and subject to change.
‘Of that great tree standing firm with heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change;
yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;
but its shadow is permanent, stable, eternal, not subject to change’;
sammā nu kho so bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
“Because, venerable sir, of that great tree standing firm with heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change;
pagevassa chāyā aniccā vipariṇāmadhammā”ti.
all the more so its shadow is impermanent and subject to change.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“Even so, sisters, if someone were to say:
‘cha khome bāhirā āyatanā aniccā.
‘These six external bases of mine are impermanent.
But whatever feeling, whether pleasant or painful or neither-painful-nor-pleasant, that I experience conditioned by these six external bases, that is permanent, stable, eternal, not subject to change’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
Sisters, suppose a skilled butcher or his apprentice, having killed a cow, were to cut it up with a sharp butcher’s knife without damaging the inner mass of flesh and without damaging the outer hide.
Whatever inner connecting flesh, inner sinews, inner ligaments there were, he would cut, sever, thoroughly sever, and completely sever them with that sharp butcher’s knife.
Having cut, severed, thoroughly severed, and completely severed them, having flayed off the outer hide, and having covered that cow again with that same hide, he might say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
‘This cow is joined to this same hide just as before’;
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
would he, sisters, speaking thus, be speaking rightly?”
“Because, venerable sir, that skilled butcher or his apprentice, having killed a cow, might cut it up with a sharp butcher’s knife without damaging the inner mass of flesh and without damaging the outer hide.
Whatever inner connecting flesh, inner sinews, inner ligaments there were, he would cut, sever, thoroughly sever, and completely sever them with that sharp butcher’s knife.
Having cut, severed, thoroughly severed, and completely severed them, having flayed off the outer hide, and having covered that cow again with that same hide, though he might say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
‘This cow is joined to this same hide just as before’;
atha kho sā gāvī visaṁyuttā teneva cammenā”ti.
yet that cow is disjoined from that same hide.”
“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho.
“This simile, sisters, I have made for the understanding of the meaning. This is the meaning here:
There are, sisters, these seven factors of enlightenment, by the development and cultivation of which a bhikkhu, with the destruction of the taints, in this very life enters and abides in the taintless deliverance of mind, deliverance by wisdom, having realized it for himself with direct knowledge.
Here, sisters, a bhikkhu develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, maturing in relinquishment.
He develops the enlightenment factor of investigation of states …etc… he develops the enlightenment factor of energy … he develops the enlightenment factor of rapture … he develops the enlightenment factor of tranquility … he develops the enlightenment factor of concentration … he develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, maturing in relinquishment.
These, sisters, are the seven factors of enlightenment, by the development and cultivation of which a bhikkhu, with the destruction of the taints, in this very life enters and abides in the taintless deliverance of mind, deliverance by wisdom, having realized it for himself with direct knowledge.”
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:
Then the Venerable Nandaka, having admonished those bhikkhunīs with this exhortation, dismissed them:
Then those bhikkhunīs, having delighted in and approved of the Venerable Nandaka’s words, rose from their seats, paid homage to the Venerable Nandaka, circumambulated him keeping him on the right, and went to the Blessed One;
“What do you think, Rāhula, whatever feeling, perception, volitional formations, or consciousness arises with eye-contact as condition—is that also permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And what is impermanent, is that suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“And what is impermanent, suffering, and subject to change, is it fitting to regard that thus:
“What do you think, Rāhula, whatever feeling, perception, volitional formations, or consciousness arises with mind-contact as condition, is that also permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And what is impermanent, is that suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:
“And what is impermanent, suffering, and subject to change, is it fitting to regard that thus:
“Seeing thus, Rāhula, an instructed noble-one's-disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and whatever feeling, perception, volitional formations, or consciousness arises with eye-contact as condition, with that too he becomes disenchanted.
He becomes disenchanted with the ear, disenchanted with sounds …etc… he becomes disenchanted with the nose, disenchanted with odors … he becomes disenchanted with the tongue, disenchanted with tastes … he becomes disenchanted with the body, disenchanted with tangibles … he becomes disenchanted with the mind, disenchanted with mental phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact, and whatever feeling, perception, volitional formations, or consciousness arises with mind-contact as condition, with that too he becomes disenchanted.
Nibbindaṁ virajjati, virāgā vimuccati.
Becoming disenchanted, he becomes dispassionate. Through dispassion, he is liberated.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When liberated, there is the knowledge: ‘It is liberated.’
"Bhikkhus, I shall teach you the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and the right phrasing; I shall proclaim the utterly complete and pure holy life: that is, the sixfold set.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
"Yes, venerable sir," replied those bhikkhus to the Blessed One.
Bhagavā etadavoca:
The Blessed One said this:
“Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.
"The six internal sense bases are to be known, the six external sense bases are to be known, the six classes of consciousness are to be known, the six classes of contact are to be known, the six classes of feeling are to be known, the six classes of craving are to be known.
'The six classes of consciousness are to be known'—thus it was said.
Kiñcetaṁ paṭicca vuttaṁ?
In reference to what was this said?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.
Eye-consciousness arises dependent on the eye and forms; ear-consciousness arises dependent on the ear and sounds; nose-consciousness arises dependent on the nose and odors; tongue-consciousness arises dependent on the tongue and tastes; body-consciousness arises dependent on the body and tangibles; mind-consciousness arises dependent on the mind and mind-objects.
Eye-consciousness arises dependent on the eye and forms, the meeting of the three is contact, contact is the condition for feeling, feeling is the condition for craving;
sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ … jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ … kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā.
ear-consciousness arises dependent on the ear and sounds... nose-consciousness arises dependent on the nose and odors... tongue-consciousness arises dependent on the tongue and tastes... body-consciousness arises dependent on the body and tangibles... mind-consciousness arises dependent on the mind and mind-objects, the meeting of the three is contact, contact is the condition for feeling, feeling is the condition for craving.
Thus, the eye is not-self, forms are not-self, eye-consciousness is not-self, eye-contact is not-self, feeling is not-self, craving is not-self.
‘Sotaṁ attā’ti yo vadeyya …pe… ‘ghānaṁ attā’ti yo vadeyya …pe… ‘jivhā attā’ti yo vadeyya …pe… ‘kāyo attā’ti yo vadeyya …pe… ‘mano attā’ti yo vadeyya taṁ na upapajjati.
If anyone should say 'the ear is self'... 'the nose is self'... 'the tongue is self'... 'the body is self'... 'the mind is self,' that is not tenable.
Manassa uppādopi vayopi paññāyati.
The arising and vanishing of the mind are discerned.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.
For that of which the arising and vanishing are discerned, one's conclusion would be: 'My self arises and vanishes.'
Tasmā taṁ na upapajjati:
Therefore, it is not tenable if anyone should say:
‘mano attā’ti yo vadeyya.
'the mind is self.'
Iti mano anattā.
Thus, the mind is not-self.
‘Dhammā attā’ti yo vadeyya taṁ na upapajjati.
If anyone should say 'mind-objects are self,' that is not tenable.
Dhammānaṁ uppādopi vayopi paññāyati.
The arising and vanishing of mind-objects are discerned.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.
For that of which the arising and vanishing are discerned, one's conclusion would be: 'My self arises and vanishes.'
Tasmā taṁ na upapajjati:
Therefore, it is not tenable if anyone should say:
‘dhammā attā’ti yo vadeyya.
'mind-objects are self.'
Iti mano anattā, dhammā anattā.
Thus, the mind is not-self, mind-objects are not-self.
‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.
If anyone should say 'mind-consciousness is self,' that is not tenable.
Manoviññāṇassa uppādopi vayopi paññāyati.
The arising and vanishing of mind-consciousness are discerned.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.
For that of which the arising and vanishing are discerned, one's conclusion would be: 'My self arises and vanishes.'
Tasmā taṁ na upapajjati:
Therefore, it is not tenable if anyone should say:
‘manoviññāṇaṁ attā’ti yo vadeyya.
'mind-consciousness is self.'
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā.
Thus, the mind is not-self, mind-objects are not-self, mind-consciousness is not-self.
‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati.
If anyone should say 'mind-contact is self,' that is not tenable.
Manosamphassassa uppādopi vayopi paññāyati.
The arising and vanishing of mind-contact are discerned.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.
For that of which the arising and vanishing are discerned, one's conclusion would be: 'My self arises and vanishes.'
Tasmā taṁ na upapajjati:
Therefore, it is not tenable if anyone should say:
‘manosamphasso attā’ti yo vadeyya.
'mind-contact is self.'
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā.
Thus, the mind is not-self, mind-objects are not-self, mind-consciousness is not-self, mind-contact is not-self.
‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.
If anyone should say 'feeling is self,' that is not tenable.
Vedanāya uppādopi vayopi paññāyati.
The arising and vanishing of feeling are discerned.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.
For that of which the arising and vanishing are discerned, one's conclusion would be: 'My self arises and vanishes.'
Tasmā taṁ na upapajjati:
Therefore, it is not tenable if anyone should say:
Thus, the mind is not-self, mind-objects are not-self, mind-consciousness is not-self, mind-contact is not-self, feeling is not-self, craving is not-self.
And this, bhikkhus, is the path leading to the origin of the sense of self—one regards the eye thus: 'This is mine, I am this, this is my self';
rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
one regards forms thus: 'This is mine, I am this, this is my self'; one regards eye-consciousness thus: 'This is mine, I am this, this is my self'; one regards eye-contact thus: 'This is mine, I am this, this is my self'; one regards feeling thus: 'This is mine, I am this, this is my self'; one regards craving thus: 'This is mine, I am this, this is my self'; one regards the ear thus: 'This is mine, I am this, this is my self'... one regards the nose thus: 'This is mine, I am this, this is my self'... one regards the tongue thus: 'This is mine, I am this, this is my self'... one regards the body thus: 'This is mine, I am this, this is my self'... one regards the mind thus: 'This is mine, I am this, this is my self'; one regards mind-objects thus: 'This is mine, I am this, this is my self'; one regards mind-consciousness thus: 'This is mine, I am this, this is my self'; one regards mind-contact thus: 'This is mine, I am this, this is my self'; one regards feeling thus: 'This is mine, I am this, this is my self'; one regards craving thus: 'This is mine, I am this, this is my self.'
cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
cakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
And this, bhikkhus, is the path leading to the cessation of the sense of self—one regards the eye thus: 'This is not mine, I am not this, this is not my self.'
Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards forms thus: 'This is not mine, I am not this, this is not my self.'
Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards eye-consciousness thus: 'This is not mine, I am not this, this is not my self.'
Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards eye-contact thus: 'This is not mine, I am not this, this is not my self.'
Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards feeling thus: 'This is not mine, I am not this, this is not my self.'
Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards craving thus: 'This is not mine, I am not this, this is not my self.'
Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards the ear thus: 'This is not mine, I am not this, this is not my self'... one regards the nose thus: 'This is not mine, I am not this, this is not my self'... one regards the tongue thus: 'This is not mine, I am not this, this is not my self'... one regards the body thus: 'This is not mine, I am not this, this is not my self'... one regards the mind thus: 'This is not mine, I am not this, this is not my self.'
Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards mind-objects thus: 'This is not mine, I am not this, this is not my self.'
Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards mind-consciousness thus: 'This is not mine, I am not this, this is not my self.'
Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards mind-contact thus: 'This is not mine, I am not this, this is not my self.'
Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards feeling thus: 'This is not mine, I am not this, this is not my self.'
Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
One regards craving thus: 'This is not mine, I am not this, this is not my self.'
Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; contact is the condition for the arising of feeling, whether pleasant or painful or neither-pleasant-nor-painful.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
When one is touched by a pleasant feeling, one delights in it, welcomes it, and remains engrossed in it.
Tassa rāgānusayo anuseti.
The underlying tendency to lust lies latent in one.
When one is touched by a neither-pleasant-nor-painful feeling, one does not understand as it actually is the origin and the passing away, the gratification, the danger, and the escape in regard to that feeling.
Tassa avijjānusayo anuseti.
The underlying tendency to ignorance lies latent in one.
It is impossible, bhikkhus, that one could, without abandoning the underlying tendency to lust for pleasant feeling, without abolishing the underlying tendency to aversion for painful feeling, without extirpating the underlying tendency to ignorance for neither-pleasant-nor-painful feeling, without abandoning ignorance and arousing true knowledge, make an end of suffering in this very life.
Bhikkhus, dependent on the ear and sounds, ear-consciousness arises... dependent on the nose and odors, nose-consciousness arises... dependent on the tongue and tastes, tongue-consciousness arises... dependent on the body and tangibles, body-consciousness arises... dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; contact is the condition for the arising of feeling, whether pleasant or painful or neither-pleasant-nor-painful.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
When one is touched by a pleasant feeling, one delights in it, welcomes it, and remains engrossed in it.
Tassa rāgānusayo anuseti.
The underlying tendency to lust lies latent in one.
When one is touched by a neither-pleasant-nor-painful feeling, one does not understand as it actually is the origin and the passing away, the gratification, the danger, and the escape in regard to that feeling.
Tassa avijjānusayo anuseti.
The underlying tendency to ignorance lies latent in one.
It is impossible, bhikkhus, that one could, without abandoning the underlying tendency to lust for pleasant feeling, without abolishing the underlying tendency to aversion for painful feeling, without extirpating the underlying tendency to ignorance for neither-pleasant-nor-painful feeling, without abandoning ignorance and arousing true knowledge, make an end of suffering in this very life.
Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; contact is the condition for the arising of feeling, whether pleasant or painful or neither-pleasant-nor-painful.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.
When one is touched by a pleasant feeling, one does not delight in it, does not welcome it, and does not remain engrossed in it.
Tassa rāgānusayo nānuseti.
The underlying tendency to lust does not lie latent in one.
Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.
When one is touched by a painful feeling, one does not grieve, does not lament, does not weep, does not beat one's breast, and does not fall into confusion.
Tassa paṭighānusayo nānuseti.
The underlying tendency to aversion does not lie latent in one.
When one is touched by a neither-pleasant-nor-painful feeling, one understands as it actually is the origin and the passing away, the gratification, the danger, and the escape in regard to that feeling.
Tassa avijjānusayo nānuseti.
The underlying tendency to ignorance does not lie latent in one.
It is possible, bhikkhus, that one could, by abandoning the underlying tendency to lust for pleasant feeling, by abolishing the underlying tendency to aversion for painful feeling, by extirpating the underlying tendency to ignorance for neither-pleasant-nor-painful feeling, by abandoning ignorance and arousing true knowledge, make an end of suffering in this very life.
Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe….
Bhikkhus, dependent on the ear and sounds, ear-consciousness arises...
Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe….
Bhikkhus, dependent on the nose and odors, nose-consciousness arises...
Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe….
Bhikkhus, dependent on the tongue and tastes, tongue-consciousness arises...
Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe….
Bhikkhus, dependent on the body and tangibles, body-consciousness arises...
"Bhikkhus, dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; contact is the condition for the arising of feeling, whether pleasant or painful or neither-pleasant-nor-painful.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.
When one is touched by a pleasant feeling, one does not delight in it, does not welcome it, and does not remain engrossed in it.
Tassa rāgānusayo nānuseti.
The underlying tendency to lust does not lie latent in one.
Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.
When one is touched by a painful feeling, one does not grieve, does not lament, does not weep, does not beat one's breast, and does not fall into confusion.
Tassa paṭighānusayo nānuseti.
The underlying tendency to aversion does not lie latent in one.
When one is touched by a neither-pleasant-nor-painful feeling, one understands as it actually is the origin and the passing away, the gratification, the danger, and the escape in regard to that feeling.
Tassa avijjānusayo nānuseti.
The underlying tendency to ignorance does not lie latent in one.
It is possible, bhikkhus, that one could, by abandoning the underlying tendency to lust for pleasant feeling, by abolishing the underlying tendency to aversion for painful feeling, by extirpating the underlying tendency to ignorance for neither-pleasant-nor-painful feeling, by abandoning ignorance and arousing true knowledge, make an end of suffering in this very life.
Seeing thus, bhikkhus, a well-taught noble-one's-disciple becomes dispassionate towards the eye, dispassionate towards forms, dispassionate towards eye-consciousness, dispassionate towards eye-contact, dispassionate towards feeling, dispassionate towards craving.
He becomes dispassionate towards the ear, dispassionate towards sounds... dispassionate towards the nose, dispassionate towards odors... dispassionate towards the tongue, dispassionate towards tastes... dispassionate towards the body, dispassionate towards tangibles... dispassionate towards the mind, dispassionate towards mind-objects, dispassionate towards mind-consciousness, dispassionate towards mind-contact, dispassionate towards feeling, dispassionate towards craving.
Nibbindaṁ virajjati, virāgā vimuccati.
Being dispassionate, he is unattached; being unattached, he is liberated.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When liberated, there is the knowledge: 'Liberated.'
“Bhikkhus, not knowing and not seeing the eye as it really is, not knowing and not seeing forms as they really are, not knowing and not seeing eye-consciousness as it really is, not knowing and not seeing eye-contact as it really is, not knowing and not seeing as it really is whatever feeling—pleasant or painful or neither-painful-nor-pleasant—arises in dependence on eye-contact, one is attached to the eye, one is attached to forms, one is attached to eye-consciousness, one is attached to eye-contact, and one is attached to whatever feeling—pleasant or painful or neither-painful-nor-pleasant—arises in dependence on eye-contact.
Bhikkhus, not knowing and not seeing the ear as it really is …etc… Bhikkhus, not knowing and not seeing the nose as it really is …etc… Bhikkhus, not knowing and not seeing the tongue as it really is …etc… Bhikkhus, not knowing and not seeing the body as it really is …etc… Bhikkhus, not knowing and not seeing the mind as it really is, not knowing and not seeing mental phenomena as they really are, not knowing and not seeing mind-consciousness as it really is, not knowing and not seeing mind-contact as it really is, not knowing and not seeing as it really is whatever feeling—pleasant or painful or neither-painful-nor-pleasant—arises in dependence on mind-contact, one is attached to the mind, one is attached to mental phenomena, one is attached to mind-consciousness, one is attached to mind-contact, and one is attached to whatever feeling—pleasant or painful or neither-painful-nor-pleasant—arises in dependence on mind-contact.
But, bhikkhus, knowing and seeing the eye as it really is, knowing and seeing forms as they really are, knowing and seeing eye-consciousness as it really is, knowing and seeing eye-contact as it really is, knowing and seeing as it really is whatever feeling—pleasant or painful or neither-painful-nor-pleasant—arises in dependence on eye-contact, one is not attached to the eye, one is not attached to forms, one is not attached to eye-consciousness, one is not attached to eye-contact, and one is not attached to whatever feeling—pleasant or painful or neither-painful-nor-pleasant—arises in dependence on eye-contact.
When he develops this Noble Eightfold Path in this way, the four establishments of mindfulness also go to fulfillment by development; the four right strivings also go to fulfillment by development; the four bases for psychic power also go to fulfillment by development; the five faculties also go to fulfillment by development; the five powers also go to fulfillment by development; the seven factors of enlightenment also go to fulfillment by development.
Tassime dve dhammā yuganandhā vattanti—samatho ca vipassanā ca.
For him these two states occur in conjunction: serenity and insight.
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti.
Those states that are to be fully understood by direct knowledge, those states he fully understands by direct knowledge.
Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati.
Those states that are to be abandoned by direct knowledge, those states he abandons by direct knowledge.
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti.
Those states that are to be developed by direct knowledge, those states he develops by direct knowledge.
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.
Those states that are to be realized by direct knowledge, those states he realizes by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?
And what, bhikkhus, are the states to be fully understood by direct knowledge?
‘The five clinging-aggregates,’ should be the reply: that is, the material form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the volitional formations clinging-aggregate, the consciousness clinging-aggregate.
Ime dhammā abhiññā pariññeyyā.
These are the states to be fully understood by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā?
And what, bhikkhus, are the states to be abandoned by direct knowledge?
Avijjā ca bhavataṇhā ca—ime dhammā abhiññā pahātabbā.
Ignorance and craving for existence—these are the states to be abandoned by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?
And what, bhikkhus, are the states to be developed by direct knowledge?
Samatho ca vipassanā ca—ime dhammā abhiññā bhāvetabbā.
Serenity and insight—these are the states to be developed by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?
And what, bhikkhus, are the states to be realized by direct knowledge?
Vijjā ca vimutti ca—ime dhammā abhiññā sacchikātabbā.
True knowledge and liberation—these are the states to be realized by direct knowledge.
Bhikkhus, knowing and seeing the ear as it really is …etc… Bhikkhus, knowing and seeing the nose as it really is …etc… Bhikkhus, knowing and seeing the tongue as it really is …etc… Bhikkhus, knowing and seeing the body as it really is …etc… Bhikkhus, knowing and seeing the mind as it really is, knowing and seeing mental phenomena as they really are, knowing and seeing mind-consciousness as it really is, knowing and seeing mind-contact as it really is, knowing and seeing as it really is whatever feeling—pleasant or painful or neither-painful-nor-pleasant—arises in dependence on mind-contact, one is not attached to the mind, one is not attached to mental phenomena, one is not attached to mind-consciousness, one is not attached to mind-contact, and one is not attached to whatever feeling—pleasant or painful or neither-painful-nor-pleasant—arises in dependence on mind-contact.
When he develops this Noble Eightfold Path in this way, the four establishments of mindfulness also go to fulfillment by development; the four right strivings also go to fulfillment by development; the four bases for psychic power also go to fulfillment by development; the five faculties also go to fulfillment by development; the five powers also go to fulfillment by development; the seven factors of enlightenment also go to fulfillment by development.
Tassime dve dhammā yuganandhā vattanti—samatho ca vipassanā ca.
For him these two states occur in conjunction: serenity and insight.
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti.
Those states that are to be fully understood by direct knowledge, those states he fully understands by direct knowledge.
Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati.
Those states that are to be abandoned by direct knowledge, those states he abandons by direct knowledge.
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti.
Those states that are to be developed by direct knowledge, those states he develops by direct knowledge.
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.
Those states that are to be realized by direct knowledge, those states he realizes by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?
And what, bhikkhus, are the states to be fully understood by direct knowledge?
‘The five clinging-aggregates,’ should be the reply: that is, the material form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the volitional formations clinging-aggregate, the consciousness clinging-aggregate.
Ime dhammā abhiññā pariññeyyā.
These are the states to be fully understood by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā?
And what, bhikkhus, are the states to be abandoned by direct knowledge?
Avijjā ca bhavataṇhā ca—ime dhammā abhiññā pahātabbā.
Ignorance and craving for existence—these are the states to be abandoned by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?
And what, bhikkhus, are the states to be developed by direct knowledge?
Samatho ca vipassanā ca—ime dhammā abhiññā bhāvetabbā.
Serenity and insight—these are the states to be developed by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?
And what, bhikkhus, are the states to be realized by direct knowledge?
Vijjā ca vimutti ca—ime dhammā abhiññā sacchikātabbā”ti.
True knowledge and liberation—these are the states to be realized by direct knowledge.”
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Pleased, those bhikkhus delighted in the Blessed One’s words.
Mahāsaḷāyatanikasuttaṁ niṭṭhitaṁ sattamaṁ.
The Greater Discourse on the Sixfold Base, the seventh, is finished.
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Nagaravinda, a brahmin village of the Kosalans.
“The ascetic Gotama, it seems, a son of the Sakyans, who went forth from a Sakyan clan, while wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, has arrived at Nagaravinda.
‘That Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’
He makes known this world with its devas, its Māra, and its Brahmā, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he proclaims the holy life, altogether perfect and pure.
Asked thus, householders, you should explain to those wanderers of other sects thus:
‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.
‘Those ascetics and brahmins who, in regard to forms cognizable by the eye, are not free from lust, not free from hatred, not free from delusion, whose minds are not inwardly pacified, who conduct themselves unevenly by body, speech, and mind—such ascetics and brahmins should not be honored, not respected, not esteemed, not worshipped.
Taṁ kissa hetu?
For what reason?
Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.
We too, in regard to forms cognizable by the eye, are not free from lust, not free from hatred, not free from delusion, our minds are not inwardly pacified, and we conduct ourselves unevenly by body, speech, and mind; seeing no superiority in their conduct compared to ours.
Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.
Therefore those good ascetics and brahmins should not be honored, not respected, not esteemed, not worshipped.
Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … ghānaviññeyyesu gandhesu … jivhāviññeyyesu rasesu … kāyaviññeyyesu phoṭṭhabbesu … manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.
Those ascetics and brahmins who, in regard to sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body … mental phenomena cognizable by the mind, are not free from lust, not free from hatred, not free from delusion, whose minds are not inwardly pacified, who conduct themselves unevenly by body, speech, and mind—such ascetics and brahmins should not be honored, not respected, not esteemed, not worshipped.
Taṁ kissa hetu?
For what reason?
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.
We too, in regard to mental phenomena cognizable by the mind, are not free from lust, not free from hatred, not free from delusion, our minds are not inwardly pacified, and we conduct ourselves unevenly by body, speech, and mind; seeing no superiority in their conduct compared to ours.
Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti.
Therefore those good ascetics and brahmins should not be honored, not respected, not esteemed, not worshipped.’
‘Those ascetics and brahmins who, in regard to forms cognizable by the eye, are free from lust, free from hatred, free from delusion, whose minds are inwardly pacified, who conduct themselves evenly by body, speech, and mind—such ascetics and brahmins should be honored, respected, esteemed, and worshipped.
Taṁ kissa hetu?
For what reason?
Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ.
We too, in regard to forms cognizable by the eye, are not free from lust, not free from hatred, not free from delusion, our minds are not inwardly pacified, and we conduct ourselves unevenly by body, speech, and mind; seeing superiority in their conduct compared to ours.
Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.
Therefore those good ascetics and brahmins should be honored, respected, esteemed, and worshipped.
Those ascetics and brahmins who, in regard to sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body … mental phenomena cognizable by the mind, are free from lust, free from hatred, free from delusion, whose minds are inwardly pacified, who conduct themselves evenly by body, speech, and mind—such ascetics and brahmins should be honored, respected, esteemed, and worshipped.
Taṁ kissa hetu?
For what reason?
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ.
We too, in regard to mental phenomena cognizable by the mind, are not free from lust, not free from hatred, not free from delusion, our minds are not inwardly pacified, and we conduct ourselves unevenly by body, speech, and mind; seeing superiority in their conduct compared to ours.
Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti.
Therefore those good ascetics and brahmins should be honored, respected, esteemed, and worshipped.’
“Surely those venerable ones are free from lust or are practicing for the removal of lust, are free from hatred or are practicing for the removal of hatred, are free from delusion or are practicing for the removal of delusion”?’
There are no such forms cognizable by the eye there that, having seen again and again, they would delight in; there are no such sounds cognizable by the ear there that, having heard again and again, they would delight in; there are no such odors cognizable by the nose there that, having smelled again and again, they would delight in; there are no such tastes cognizable by the tongue there that, having tasted again and again, they would delight in; there are no such tangibles cognizable by the body there that, having touched again and again, they would delight in.
Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṁ evaṁ vadema—addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti.
These, friends, are our indications, these are our inferences, by which we say thus—surely those venerable ones are free from lust or are practicing for the removal of lust, are free from hatred or are practicing for the removal of hatred, are free from delusion or are practicing for the removal of delusion.’
Just as if, Master Gotama, one were to set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with good sight could see forms;
‘cakkhumanto rūpāni dakkhantī’ti;
even so, the Dhamma has been made clear in many ways by Master Gotama.
‘The path by which I entered the village for alms, the place where I went for alms, and the path by which I returned from the village after alms—was there in me then, regarding forms cognizable by the eye, any desire or lust or hatred or delusion or aversion of mind?’
‘The path by which I entered the village for alms, the place where I went for alms, and the path by which I returned from the village after alms—there was in me then, regarding forms cognizable by the eye, desire or lust or hatred or delusion or aversion of mind,’ then, Sāriputta, that bhikkhu should strive for the abandoning of those same evil, unwholesome states.
‘The path by which I entered the village for alms, the place where I went for alms, and the path by which I returned from the village after alms—there was no desire or lust or hatred or delusion or aversion of mind in me then, regarding forms cognizable by the eye,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The path by which I entered the village for alms, the place where I went for alms, and the path by which I returned from the village after alms—was there in me then, regarding sounds cognizable by the ear …etc… odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body … mental phenomena cognizable by the mind, any desire or lust or hatred or delusion or aversion of mind?’
‘The path by which I entered the village for alms, the place where I went for alms, and the path by which I returned from the village after alms—there was in me then, regarding mental phenomena cognizable by the mind, desire or lust or hatred or delusion or aversion of mind,’ then, Sāriputta, that bhikkhu should strive for the abandoning of those same evil, unwholesome states.
‘The path by which I entered the village for alms, the place where I went for alms, and the path by which I returned from the village after alms—there was no desire or lust or hatred or delusion or aversion of mind in me then, regarding mental phenomena cognizable by the mind,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The five cords of sensual pleasure have not been abandoned by me,’ then, Sāriputta, that bhikkhu should strive for the abandoning of the five cords of sensual pleasure.
‘The five cords of sensual pleasure have been abandoned by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The five hindrances have been abandoned by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The five clinging-aggregates have not been fully understood by me,’ then, Sāriputta, that bhikkhu should strive for the full understanding of the five clinging-aggregates.
‘The five clinging-aggregates have been fully understood by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The four establishments of mindfulness have not been developed by me,’ then, Sāriputta, that bhikkhu should strive for the development of the four establishments of mindfulness.
‘The four establishments of mindfulness have been developed by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The four right strivings have been developed by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The four bases for psychic power have not been developed by me,’ then, Sāriputta, that bhikkhu should strive for the development of the four bases for psychic power.
‘The four bases for psychic power have been developed by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The five faculties have been developed by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The five powers have been developed by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The seven factors of enlightenment have not been developed by me,’ then, Sāriputta, that bhikkhu should strive for the development of the seven factors of enlightenment.
‘The seven factors of enlightenment have been developed by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
‘The Noble Eightfold Path has been developed by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
But if, Sāriputta, on reflection, a bhikkhu knows thus:
‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.
‘Serenity and insight have been developed by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
If, Sāriputta, on reflection, a bhikkhu knows thus:
‘asacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā vijjāya vimuttiyā sacchikiriyāya vāyamitabbaṁ.
‘True knowledge and liberation have not been realized by me,’ then, Sāriputta, that bhikkhu should strive for the realization of true knowledge and liberation.
But if, Sāriputta, on reflection, a bhikkhu knows thus:
‘sacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.
‘True knowledge and liberation have been realized by me,’ then, Sāriputta, that bhikkhu should dwell with that same rapture and joy, training day and night in wholesome states.
Ye hi keci, sāriputta, atītamaddhānaṁ samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhesuṁ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhesuṁ.
Whoever, Sāriputta, in the past, whether ascetics or brahmins, purified their almsfood, all of them purified their almsfood by reflecting thus again and again.
Yepi hi keci, sāriputta, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhessanti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhessanti.
Whoever, Sāriputta, in the future, whether ascetics or brahmins, will purify their almsfood, all of them will purify their almsfood by reflecting thus again and again.
Yepi hi keci, sāriputta, etarahi samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhenti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhenti.
Whoever, Sāriputta, at present, whether ascetics or brahmins, purify their almsfood, all of them purify their almsfood by reflecting thus again and again.
“He does, Master Gotama, the brahmin Pārāsariya teaches his disciples the development of the faculties.”
“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?
“And in what way, Uttara, does the brahmin Pārāsariya teach his disciples the development of the faculties?”
“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti—evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.
“Here, Master Gotama, one does not see a form with the eye, one does not hear a sound with the ear—thus, Master Gotama, does the brahmin Pārāsariya teach his disciples the development of the faculties.”
When this was said, the young brahmin Uttara, Pārāsariya’s disciple, sat silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words.
Then the Blessed One, seeing the young brahmin Uttara, Pārāsariya’s disciple, silent, dismayed, with shoulders drooping, downcast, brooding, and at a loss for words, addressed the Venerable Ānanda:
“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.
“Differently, Ānanda, does the brahmin Pārāsariya teach his disciples the development of the faculties, and differently, Ānanda, is there the unsurpassed development of the faculties in the Ariyan discipline.”
Here, Ānanda, when a bhikkhu has seen a form with the eye, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
So evaṁ pajānāti:
He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.
‘This agreeable has arisen in me, this disagreeable has arisen, this agreeable-and-disagreeable has arisen.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.
And that is conditioned, gross, dependently arisen.
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti.
This is peaceful, this is sublime, namely, equanimity.’
even so, Ānanda, for whomever, thus quickly, thus swiftly, thus easily, the arisen agreeable, arisen disagreeable, arisen agreeable-and-disagreeable ceases, and equanimity is established—this, Ānanda, is called the unsurpassed development of the faculties in the Ariyan discipline regarding forms cognizable by the eye.
Furthermore, Ānanda, when a bhikkhu has heard a sound with the ear, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
So evaṁ pajānāti:
He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.
‘This agreeable has arisen in me, this disagreeable has arisen, this agreeable-and-disagreeable has arisen.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.
And that is conditioned, gross, dependently arisen.
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti.
This is peaceful, this is sublime, namely, equanimity.’
even so, Ānanda, for whomever, thus quickly, thus swiftly, thus easily, the arisen agreeable, arisen disagreeable, arisen agreeable-and-disagreeable ceases, and equanimity is established—this, Ānanda, is called the unsurpassed development of the faculties in the Ariyan discipline regarding sounds cognizable by the ear.
Furthermore, Ānanda, when a bhikkhu has smelled an odor with the nose, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
So evaṁ pajānāti:
He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.
‘This agreeable has arisen in me, this disagreeable has arisen, this agreeable-and-disagreeable has arisen.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.
And that is conditioned, gross, dependently arisen.
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti.
This is peaceful, this is sublime, namely, equanimity.’
even so, Ānanda, for whomever, thus quickly, thus swiftly, thus easily, the arisen agreeable, arisen disagreeable, arisen agreeable-and-disagreeable ceases, and equanimity is established—this, Ānanda, is called the unsurpassed development of the faculties in the Ariyan discipline regarding odors cognizable by the nose.
Furthermore, Ānanda, when a bhikkhu has tasted a taste with the tongue, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
So evaṁ pajānāti:
He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.
‘This agreeable has arisen in me, this disagreeable has arisen, this agreeable-and-disagreeable has arisen.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.
And that is conditioned, gross, dependently arisen.
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti.
This is peaceful, this is sublime, namely, equanimity.’
even so, Ānanda, for whomever, thus quickly, thus swiftly, thus easily, the arisen agreeable, arisen disagreeable, arisen agreeable-and-disagreeable ceases, and equanimity is established—this, Ānanda, is called the unsurpassed development of the faculties in the Ariyan discipline regarding tastes cognizable by the tongue.
Furthermore, Ānanda, when a bhikkhu has touched a tangible with the body, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
So evaṁ pajānāti:
He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.
‘This agreeable has arisen in me, this disagreeable has arisen, this agreeable-and-disagreeable has arisen.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.
And that is conditioned, gross, dependently arisen.
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti.
This is peaceful, this is sublime, namely, equanimity.’
even so, Ānanda, for whomever, thus quickly, thus swiftly, thus easily, the arisen agreeable, arisen disagreeable, arisen agreeable-and-disagreeable ceases, and equanimity is established—this, Ānanda, is called the unsurpassed development of the faculties in the Ariyan discipline regarding tangibles cognizable by the body.
Furthermore, Ānanda, when a bhikkhu has cognized a mental phenomenon with the mind, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
So evaṁ pajānāti:
He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.
‘This agreeable has arisen in me, this disagreeable has arisen, this agreeable-and-disagreeable has arisen.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.
And that is conditioned, gross, dependently arisen.
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti.
This is peaceful, this is sublime, namely, equanimity.’
even so, Ānanda, for whomever, thus quickly, thus swiftly, thus easily, the arisen agreeable, arisen disagreeable, arisen agreeable-and-disagreeable ceases, and equanimity is established—this, Ānanda, is called the unsurpassed development of the faculties in the Ariyan discipline regarding mental phenomena cognizable by the mind.
Here, Ānanda, when a bhikkhu has seen a form with the eye, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.
He is troubled, ashamed, and disgusted by that arisen agreeable, arisen disagreeable, arisen agreeable-and-disagreeable.
Having heard a sound with the ear …etc… having smelled an odor with the nose … having tasted a taste with the tongue … having touched a tangible with the body … having cognized a mental phenomenon with the mind, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.
He is troubled, ashamed, and disgusted by that arisen agreeable, arisen disagreeable, arisen agreeable-and-disagreeable.
Evaṁ kho, ānanda, sekho hoti pāṭipado.
Thus, Ānanda, is one a trainee on the path.
Kathañcānanda, ariyo hoti bhāvitindriyo?
And how, Ānanda, is one a noble one with developed faculties?
Here, Ānanda, when a bhikkhu has seen a form with the eye, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
‘May I abide percipient of the repulsive in the unrepulsive,’ he abides percipient of the repulsive therein.
Sace ākaṅkhati:
If he wishes:
‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
‘May I abide percipient of the unrepulsive in the repulsive and in the unrepulsive,’ he abides percipient of the unrepulsive therein.
Sace ākaṅkhati:
If he wishes:
‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
‘May I abide percipient of the repulsive in the unrepulsive and in the repulsive,’ he abides percipient of the repulsive therein.
Sace ākaṅkhati:
If he wishes:
‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
‘Avoiding both the repulsive and the unrepulsive, may I abide in equanimity, mindful and clearly comprehending,’ he abides in equanimity therein, mindful and clearly comprehending.
Furthermore, Ānanda, when a bhikkhu has heard a sound with the ear …etc… having smelled an odor with the nose … having tasted a taste with the tongue … having touched a tangible with the body … having cognized a mental phenomenon with the mind, there arises the agreeable, there arises the disagreeable, there arises the agreeable-and-disagreeable.
‘May I abide percipient of the repulsive in the unrepulsive,’ he abides percipient of the repulsive therein.
Sace ākaṅkhati:
If he wishes:
‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
‘May I abide percipient of the unrepulsive in the repulsive and in the unrepulsive,’ he abides percipient of the unrepulsive therein.
Sace ākaṅkhati:
If he wishes:
‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
‘May I abide percipient of the repulsive in the unrepulsive and in the repulsive,’ he abides percipient of the repulsive therein.
Sace ākaṅkhati:
If he wishes:
‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
‘Avoiding both the repulsive and the unrepulsive, may I abide in equanimity, mindful and clearly comprehending,’ he abides in equanimity therein, mindful and clearly comprehending.
Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo.
Thus, Ānanda, is one a noble one with developed faculties.
Thus, Ānanda, the unsurpassed development of the faculties in the Ariyan discipline has been taught by me, the trainee on the path has been taught, the noble one with developed faculties has been taught.