4👑☸AN 5 vagga 18-20

AN 5 vagga 18. A Lay Follower 18. Upāsakavagga

(derived from B. Sujato 2018/12)

171. Timidity (⤴)


171. Sārajjasutta	171. Timidity
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Pañcahi, bhikkhave, dhammehi samannāgato upāsako sārajjaṃ okkanto hoti.	“A lay follower with five qualities is overcome by timidity.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako sārajjaṃ okkanto hoti.	A lay follower with these five qualities is overcome by timidity.


Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado hoti.	A lay follower with five qualities is self-assured.
Katamehi pañcahi?	What five?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado hotī”ti.	A lay follower with these five qualities is self-assured.”

172. Assured (⤴)


172. Visāradasutta	172. Assured
“Pañcahi, bhikkhave, dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati.	“A lay follower living at home with five qualities is not self-assured.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti … pe … surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati.	A lay follower living at home with these five qualities is not self-assured.


Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasati.	A lay follower living at home with these five qualities is self-assured.
Katamehi pañcahi?	What five?
Pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasatī”ti.	A lay follower living at home with these five qualities is self-assured.”

173. Hell (⤴)


173. Nirayasutta	173. Hell
“Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye.	“monks, a lay follower with five qualities is cast down to hell.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti … pe … surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye.	A lay follower with these five qualities is cast down to hell.


Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge.	A lay follower with five qualities is raised up to heaven.
Katamehi pañcahi?	What five?
Pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge”ti.	A lay follower with these five qualities is raised up to heaven.”

174. Threats (⤴)


174. Verasutta	174. Threats
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Pañca, gahapati, bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.	“Householder, unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell.
Katamāni pañca?	What five?
Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ—	Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence.
imāni kho, gahapati, pañca bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.	Unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell.


Pañca, gahapati, bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati.	Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven.
Katamāni pañca?	What five?
Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ—	Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence.
imāni kho, gahapati, pañca bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati.	Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven.


Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from killing living creatures.


Yaṃ, gahapati, adinnādāyī … pe ….	Anyone who steals …


Yaṃ, gahapati, kāmesumicchācārī … pe ….	Anyone who commits sexual misconduct …


Yaṃ, gahapati, musāvādī … pe ….	Anyone who lies …


Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hotīti.	So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.


Yo pāṇamatipāteti,	A person in the world kills living creatures,
musāvādañca bhāsati;	speaks falsely,
Loke adinnaṃ ādiyati,	steals,
paradārañca gacchati;	commits adultery,
Surāmerayapānañca,	and indulges in drinking
yo naro anuyuñjati.	alcohol and liquor.


Appahāya pañca verāni,	Unless they give up these five threats,
dussīlo iti vuccati;	they’re said to be unethical.
Kāyassa bhedā duppañño,	When their body breaks up, that witless person
nirayaṃ sopapajjati.	is reborn in hell.


Yo pāṇaṃ nātipāteti,	A person in the world doesn’t kill living creatures,
musāvādaṃ na bhāsati;	speak falsely,
Loke adinnaṃ nādiyati,	steal,
paradāraṃ na gacchati;	commit adultery,
Surāmerayapānañca,	or indulge in drinking
yo naro nānuyuñjati.	alcohol and liquor.


Pahāya pañca verāni,	Giving up these five threats,
sīlavā iti vuccati;	they’re said to be ethical.
Kāyassa bhedā sappañño,	When their body breaks up, that wise person
sugatiṃ sopapajjatī”ti.	is reborn in a good place.”

175. Outcaste (⤴)


175. Caṇḍālasutta	175. Outcaste
“Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.	“monks, a lay follower with five qualities is an outcaste, a stain, and a reject among lay followers.
Katamehi pañcahi?	What five?
Assaddho hoti;	They’re faithless.
dussīlo hoti;	They’re unethical.
kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ;	They practice noisy, superstitious rites, believing in omens rather than deeds.
ito ca bahiddhā dakkhiṇeyyaṃ gavesati;	They seek outside of the Buddhist community for teachers worthy of offerings.
tattha ca pubbakāraṃ karoti.	And they make offerings there first.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.	A lay follower with these five qualities is an outcaste, a stain, and a reject among lay followers.


Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca.	A lay follower with five qualities is a gem, a pink lotus, and a white lotus among lay followers.
Katamehi pañcahi?	What five?
Saddho hoti;	They’re faithful.
sīlavā hoti;	They’re ethical.
akotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ;	They don’t practice noisy, superstitious rites, and believe in deeds rather than omens.
na ito bahiddhā dakkhiṇeyyaṃ gavesati;	They don’t seek outside of the Buddhist community for teachers worthy of offerings.
idha ca pubbakāraṃ karoti.	And they don’t make offerings there first.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañcā”ti.	A lay follower with these five qualities is a gem, a pink lotus, and a white lotus among lay followers.”

176. Rapture (⤴)


176. Pītisutta	176. Rapture
Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Tumhe kho, gahapati, bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.	“Householders, you have supplied the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick.
Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā:	But you should not be content with just this much.
‘mayaṃ bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenā’ti.
Tasmātiha, gahapati, evaṃ sikkhitabbaṃ:	So you should train like this:
‘kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmā’ti.	‘How can we, from time to time, enter and dwell in the rapture of seclusion?’
Evañhi vo, gahapati, sikkhitabban”ti.	That’s how you should train.”
…	…

full sutta here AN 5.176

177. Trades (⤴)


177. Vaṇijjāsutta	177. Trades
“Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā.	“monks, a lay follower should not engage in these five trades.
Katamā pañca?	What five?
Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā—	Trade in weapons, living creatures, meat, intoxicants, and poisons.
imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti.	A lay follower should not engage in these five trades.”

178. Kings (⤴)


178. Rājāsutta	178. Kings
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti.	of a person who has given up killing living creatures,
Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:	I too have never seen or heard of such a thing.
‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti.
Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso itthiṃ vā purisaṃ vā jīvitā voropesīti.	‘This person has murdered a man or a woman.’
Tamenaṃ rājāno gahetvā pāṇātipātahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for killing, and execute, imprison, or banish them, or do what the case requires.
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”


“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti.	of a person who has given up stealing,
Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that …?”
“No hetaṃ bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:	I too have never seen or heard of such a thing.
‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti.
Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyīti.	‘This person took something from a village or wilderness, with the intention to commit theft.’
Tamenaṃ rājāno gahetvā adinnādānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for stealing …
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”


“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti.	of a person who has given up sexual misconduct,
Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that …?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:	I too have never seen or heard of such a thing.
‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti.
Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso paritthīsu parakumārīsu cārittaṃ āpajjīti.	‘This person had sexual relations with women or maidens under someone else’s protection.’
Tamenaṃ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for that …
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”


“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti.	of a person who has given up lying,
Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that …?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:	I too have never seen or heard of such a thing.
‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti.
Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti.	‘This person has ruined a householder or householder’s child by lying.’
Tamenaṃ rājāno gahetvā musāvādahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for that …
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”


“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti.	of a person who has given up alcoholic drinks that cause negligence,
Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:	I too have never seen or heard of such a thing.
‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti.
Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto itthiṃ vā purisaṃ vā jīvitā voropesi;	‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man.
ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi;	Or they stole something from a village or wilderness.
ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto paritthīsu parakumārīsu cārittaṃ āpajji;	Or they had sexual relations with women or maidens under someone else’s protection.
ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti.	Or they ruined a householder or householder’s child by lying.’
Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires.
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”

179. A Layperson (⤴)


179. Gihisutta	179. A Layperson
Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side.
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha said to Venerable Sāriputta:
“yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ pañcasu sikkhāpadesu saṃvutakammantaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four pleasureful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’


Katamesu pañcasu sikkhāpadesu saṃvutakammanto hoti?	And what are the five precepts in which their actions are restrained?
Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imesu pañcasu sikkhāpadesu saṃvutakammanto hoti.	These are the five precepts in which their actions are restrained.


Katamesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	And what are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty?
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the first pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.


Puna caparaṃ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:	Furthermore, a noble disciple has experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the second pleasureful meditation …


Puna caparaṃ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:	Furthermore, a noble disciple has experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the third pleasureful meditation …


Puna caparaṃ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the fourth pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Imesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	These are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty.


Yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ—imesu pañcasu sikkhāpadesu saṃvutakammantaṃ, imesañca catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya:	You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four pleasureful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’


Nirayesu bhayaṃ disvā,	Seeing the peril in the hells,
pāpāni parivajjaye;	you should shun bad deeds.
Ariyadhammaṃ samādāya,	Taking up the teaching of the noble ones,
paṇḍito parivajjaye.	an astute person should shun them.


Na hiṃse pāṇabhūtāni,	You shouldn’t harm living beings,
vijjamāne parakkame;	as far as that’s possible to do.
Musā ca na bhaṇe jānaṃ,	Nor should you knowingly speak falsehood,
adinnaṃ na parāmase.	or take what is not given.


Sehi dārehi santuṭṭho,	Content with your own partners,
paradārañca ārame;	you should stay away from the partners of others.
Merayaṃ vāruṇiṃ jantu,	A man shouldn’t drink liquor or wine,
na pive cittamohaniṃ.	as they confuse the mind.


Anussareyya sambuddhaṃ,	You should recollect the Buddha,
dhammañcānuvitakkaye;	and reflect on the teaching.
Abyāpajjaṃ hitaṃ cittaṃ,	You should develop a harmless mind of welfare,
devalokāya bhāvaye.	which leads to the realms of gods.


Upaṭṭhite deyyadhamme,	When suitable gifts to give are available
puññatthassa jigīsato;	to someone who wants and needs merit,
Santesu paṭhamaṃ dinnā,	a teacher’s offering is abundant
vipulā hoti dakkhiṇā.	if given first to the peaceful ones.


Santo have pavakkhāmi,	I will tell of the peaceful ones,
sāriputta suṇohi me;	Sāriputta, listen to me.
Iti kaṇhāsu setāsu,	Cows may be black or white,
rohiṇīsu harīsu vā.	red or tawny,


Kammāsāsu sarūpāsu,	mottled or uniform,
gosu pārevatāsu vā;	or pigeon-colored.
Yāsu kāsuci etāsu,	But when one is born among them,
danto jāyati puṅgavo.	the bull that’s tamed,


Dhorayho balasampanno,	—a behemoth, powerful,
kalyāṇajavanikkamo;	well-paced in pulling forward—
Tameva bhāre yuñjanti,	they yoke the load just to him,
nāssa vaṇṇaṃ parikkhare.	regardless of his color.


Evamevaṃ manussesu,	So it is for humans,
yasmiṃ kismiñci jātiye;	wherever they may be born,
Khattiye brāhmaṇe vesse,	—among aristocrats, brahmins, merchants,
sudde caṇḍālapukkuse.	workers, or outcastes and scavengers—


Yāsu kāsuci etāsu,	but when one is born among them,
danto jāyati subbato;	tamed, true to their vows.
Dhammaṭṭho sīlasampanno,	Firm in principle, accomplished in ethical conduct,
saccavādī hirīmano.	truthful, conscientious,


Pahīnajātimaraṇo,	they’ve given up birth and death,
brahmacariyassa kevalī;	and have completed the spiritual journey.
Pannabhāro visaṃyutto,	With burden put down, detached,
katakicco anāsavo.	they’ve completed the task and are free of defilements.


Pāragū sabbadhammānaṃ,	Gone beyond all things,
anupādāya nibbuto;	they’re nirvana'd by not grasping.
Tasmiñca viraje khette,	In that flawless field,
vipulā hoti dakkhiṇā.	a teacher’s offering is abundant.


Bālā ca avijānantā,	Fools who don’t understand
dummedhā assutāvino;	—stupid, uneducated—
Bahiddhā dadanti dānāni,	give their gifts to those outside,
na hi sante upāsare.	and don’t attend the peaceful ones.


Ye ca sante upāsanti,	But those who do attend the peaceful ones
sappaññe dhīrasammate;	—wise, esteemed as sages—
Saddhā ca nesaṃ sugate,	and whose faith in the Holy One
mūlajātā patiṭṭhitā.	has roots planted deep,


Devalokañca te yanti,	they go to the realm of the gods,
kule vā idha jāyare;	or are born here in a good family.
Anupubbena nibbānaṃ,	Gradually those astute ones
adhigacchanti paṇḍitā”ti.	reach nirvana.”

180. About Gavesī (⤴)


180. Gavesīsutta	180. About Gavesī
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks.
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ sālavanaṃ;	While traveling along a road the Buddha saw a large sal grove in a certain spot.
disvāna maggā okkamma yena taṃ sālavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ sālavanaṃ ajjhogāhetvā aññatarasmiṃ padese sitaṃ pātvākāsi.	He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.


Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya?	“What is the cause, what is the reason why the Buddha smiled?
Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda said to the Buddha:
“ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya?	“What is the cause, what is the reason why the Buddha smiled?
Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”


“Bhūtapubbaṃ, ānanda, imasmiṃ padese nagaraṃ ahosi iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ.	“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous and full of people.
Taṃ kho panānanda, nagaraṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi.	And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.
Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī.	He had a lay follower called Gavesī who had not fulfilled all the precepts.
Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṃ sīlesu aparipūrakārino.	And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts.
Atha kho, ānanda, gavesissa upāsakassa etadahosi:	Then Gavesī thought:
‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino.	‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts.
Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ;	We’re the same, I’m in no way better.
handāhaṃ atirekāyā’ti.	So let me do better.’


Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:	Then Gavesī went to those five hundred lay followers and said to them:
‘ajjatagge maṃ āyasmanto sīlesu paripūrakāriṃ dhārethā’ti.	‘From this day forth may the venerables remember me as one who has fulfilled the precepts.’
Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi:	Then those five hundred lay followers thought:
‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā.	‘The venerable Gavesī is our helper, leader, and adviser,
Ayyo hi nāma gavesī sīlesu paripūrakārī bhavissati.	and now he will fulfill the precepts.
Kimaṅgaṃ pana mayan’ti.	Why don’t we do the same?’
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ:	Then those five hundred lay followers went to Gavesī and said to him:
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti.	‘From this day forth may Venerable Gavesī remember these five hundred lay followers as having fulfilled the precepts.’
Atha kho, ānanda, gavesissa upāsakassa etadahosi:	Then Gavesī thought:
‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino.	‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts.
Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ;	We’re the same, I’m in no way better.
handāhaṃ atirekāyā’ti.	So let me do better.’


Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:	Then Gavesī went to those five hundred lay followers and said to them:
‘ajjatagge maṃ āyasmanto brahmacāriṃ dhāretha ārācāriṃ virataṃ methunā gāmadhammā’ti.	‘From this day forth may the venerables remember me as one who is celibate, set apart, avoiding the common practice of sex.’
Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi:	Then those five hundred lay followers did the same. …
‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā.
Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā.
Kimaṅgaṃ pana mayan’ti.
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ:
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti.
Atha kho, ānanda, gavesissa upāsakassa etadahosi:	Then Gavesī thought:
‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā.	‘These five hundred lay followers …
Ahañcamhi sīlesu paripūrakārī.
Imānipi pañca upāsakasatāni sīlesu paripūrakārino.
Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā.
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā.	are celibate, set apart, avoiding the common practice of sex.
Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ;	We’re the same, I’m in no way better.
handāhaṃ atirekāyā’ti.	So let me do better.’


Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:	Then Gavesī went to those five hundred lay followers and said to them:
‘ajjatagge maṃ āyasmanto ekabhattikaṃ dhāretha rattūparataṃ virataṃ vikālabhojanā’ti.	‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’
Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi:	Then those five hundred lay followers did the same. …
‘ayyo kho gavesī bahūpakāro pubbaṅgamo samādapetā.
Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā.
Kimaṅgaṃ pana mayan’ti.
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ:
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti.
Atha kho, ānanda, gavesissa upāsakassa etadahosi:	Then Gavesī thought:
‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā.	‘These five hundred lay followers …
Ahañcamhi sīlesu paripūrakārī.
Imānipi pañca upāsakasatāni sīlesu paripūrakārino.
Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā.
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā.
Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā.
Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā.	eat in one part of the day, abstaining from eating at night, and food at the wrong time.
Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ;	We’re the same, I’m in no way better.
handāhaṃ atirekāyā’ti.	So let me do better.’


Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:
‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ labheyyaṃ upasampadan’ti.	‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’
Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ.	And he received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panānanda, gavesī bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, the monk Gavesī, living alone, withdrawn, diligent, keen, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi.	He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’
Aññataro ca panānanda, gavesī bhikkhu arahataṃ ahosi.	And the monk Gavesī became one of the perfected.


Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi:	Then those five hundred lay followers thought:
‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā.	‘Venerable Gavesī is our helper, leader, and adviser,
Ayyo hi nāma gavesī kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati.	He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness.
Kimaṅgaṃ pana mayan’ti.	Why don’t we do the same?’
Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ:	Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:
‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampadan’ti.	‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’
Alabhiṃsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alabhiṃsu upasampadaṃ.	And they did receive the going forth and ordination in the Buddha’s presence.


Atha kho, ānanda, gavesissa bhikkhuno etadahosi:	Then the monk Gavesī thought:
‘ahaṃ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī.	‘I get the supreme pleasure of freedom whenever I want, without trouble or difficulty.
Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti.	Oh, may these five hundred monks do the same!’
Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—	Then those five hundred monks, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññiṃsu.	They understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’


Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchākaṃsu.	And so, Ānanda, those five hundred monks headed by Gavesī, trying to go higher and higher, better and better, realized the supreme pleasure of freedom.
Tasmātiha, ānanda, evaṃ sikkhitabbaṃ:	So you should train like this:
‘uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchikarissāmā’ti.	‘Trying to go higher and higher, better and better, we will realize the supreme pleasure of freedom.’
Evañhi vo, ānanda, sikkhitabban”ti.	That’s how you should train.”

AN 5 vagga 20. Brahmins 20. Brāhmaṇavagga

191. Dogs (⤴)


191. Soṇasutta	191. Dogs
“Pañcime, bhikkhave, porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesu.	“monks, these five traditions of the brahmins are seen these days among dogs, but not among brahmins.
Katame pañca?	What five?
Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃyeva gacchanti, no abrāhmaṇiṃ.	In the past brahmins had sex only with brahmin women, not with others.
Etarahi, bhikkhave, brāhmaṇā brāhmaṇimpi gacchanti, abrāhmaṇimpi gacchanti.	These days brahmins have sex with both brahmin women and others.
Etarahi, bhikkhave, sunakhā sunakhiṃyeva gacchanti, no asunakhiṃ.	But these days dogs have sex only with female dogs, not with other species.
Ayaṃ, bhikkhave, paṭhamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the first tradition of the brahmins seen these days among dogs, but not among brahmins.


Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ utuniṃyeva gacchanti, no anutuniṃ.	In the past brahmins had sex only with brahmin women in the fertile half of the month that starts with menstruation, not at other times.
Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ utunimpi gacchanti, anutunimpi gacchanti.	These days brahmins have sex with brahmin women both in the fertile half of the month and at other times.
Etarahi, bhikkhave, sunakhā sunakhiṃ utuniṃyeva gacchanti, no anutuniṃ.	But these days dogs have sex only with female dogs when they are in heat, not at other times.
Ayaṃ, bhikkhave, dutiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the second tradition of the brahmins seen these days among dogs, but not among brahmins.


Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ sambandhāya sampavattenti.	In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue.
Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ kiṇantipi vikkiṇantipi, sampiyenapi saṃvāsaṃ sambandhāya sampavattenti.	These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue.
Etarahi, bhikkhave, sunakhā sunakhiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ sambandhāya sampavattenti.	But these days dogs neither buy nor sell female dogs. They live together because they’re attracted to each other and want their family line to continue.
Ayaṃ, bhikkhave, tatiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the third tradition of the brahmins seen these days among dogs, but not among brahmins.


Pubbe sudaṃ, bhikkhave, brāhmaṇā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi.	In the past brahmins did not store up money, grain, silver, or gold.
Etarahi, bhikkhave, brāhmaṇā sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi.	These days brahmins do store up money, grain, silver, and gold.
Etarahi, bhikkhave, sunakhā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi.	But these days dogs don’t store up money, grain, silver, or gold.
Ayaṃ, bhikkhave, catuttho porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the fourth tradition of the brahmins seen these days among dogs, but not among brahmins.


Pubbe sudaṃ, bhikkhave, brāhmaṇā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti.	In the past brahmins went looking for almsfood for dinner in the evening, and for breakfast in the morning.
Etarahi, bhikkhave, brāhmaṇā yāvadatthaṃ udarāvadehakaṃ bhuñjitvā avasesaṃ ādāya pakkamanti.	These days brahmins eat as much as they like until their bellies are full, then take away the leftovers.
Etarahi, bhikkhave, sunakhā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti.	But these days dogs go looking for dinner in the evening, and for breakfast in the morning.
Ayaṃ, bhikkhave, pañcamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the fifth tradition of the brahmins seen these days among dogs, but not among brahmins.
Ime kho, bhikkhave, pañca porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesū”ti.	These five traditions of the brahmins are seen these days among dogs, but not among brahmins.”

192. With the Brahmin Doṇa (⤴)


192. Doṇabrāhmaṇasutta	192. With the Brahmin Doṇa
Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho doṇo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:


“Sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard that
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.	the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, tatheva.	And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.	for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, na sampannamevā”ti.	This is not appropriate, Master Gotama.”
“Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti?	“Doṇa, do you too claim to be a brahmin?”
“Yañhi taṃ, bho gotama, sammā vadamāno vadeyya:	“Master Gotama, if anyone should be rightly called
‘brāhmaṇo ubhato sujāto—	a brahmin, it’s me.
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṃ, bho gotama, sammā vadamāno vadeyya.
Ahañhi, bho gotama, brāhmaṇo ubhato sujāto—
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti.	For I am well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. I recite and remember the hymns, and am an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. I know philology and grammar, and am well versed in cosmology and the marks of a great man.”


“Ye kho te, doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;	“Doṇa, the brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.
tyāssume pañca brāhmaṇe paññāpenti—	Those seers described five kinds of brahmins.
brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ.	A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste.
Tesaṃ tvaṃ doṇa, katamo”ti?	Which one of these are you, Doṇa?”


“Na kho mayaṃ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṃ brāhmaṇātveva jānāma.	“Master Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’.
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ ime pañca brāhmaṇe jāneyyan”ti.	Master Gotama, please teach me this matter so I can learn about these five brahmins.”
“Tena hi, brāhmaṇa, suṇohhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho doṇo brāhmaṇo bhagavato paccassosi.	“Yes sir,” Doṇa replied.
Bhagavā etadavoca:	The Buddha said this:


“Kathañca, doṇa, brāhmaṇo brahmasamo hoti?	“Doṇa, how is a brahmin equal to Brahmā?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti—	It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry.
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.	For forty-eight years he lives the spiritual life, from childhood, studying the hymns.
Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.	Then he seeks a fee for his teacher, but only by legitimate means, not illegitimate.


Tattha ca, doṇa, ko dhammo?	In this context, Doṇa, what is legitimate?
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.	Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl.
So ācariyassa ācariyadhanaṃ niyyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	Having offered the fee to his teacher, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.
So evaṃ pabbajito samāno mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇā … pe …	They meditate spreading a heart full of compassion …
muditā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjati.	Having developed these four Brahmā meditations, when the body breaks up, after death, they’re reborn in a good place, a Brahmā realm.
Evaṃ kho, doṇa, brāhmaṇo brahmasamo hoti. (1)	That’s how a brahmin is equal to Brahmā.


Kathañca, doṇa, brāhmaṇo devasamo hoti?	And how is a brahmin equal to a god?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti—	It’s when a brahmin is well born on both the mother’s and the father’s sides …
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.
Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.
Tattha ca, doṇa, ko dhammo?
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.
So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.	Having offered the fee to his teacher, he seeks a wife, but only by legitimate means, not illegitimate.


Tattha ca, doṇa, ko dhammo?	In this context, Doṇa, what is legitimate?
Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ.	Not by buying or selling, he only accepts a brahmin woman by the pouring of water.
So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati.	He has sex only with a brahmin woman. He does not have sex with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati?	And why does the brahmin not have sex with a pregnant woman?
Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.	If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth.
Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati.	That’s why the brahmin doesn’t have sex with a pregnant woman.
Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati?	And why does the brahmin not have sex with a breastfeeding woman?
Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā.	If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen.
Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati.	That’s why the brahmin doesn’t have sex with a breastfeeding woman.
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.	And why does the brahmin not have sex outside the fertile half of the month that starts with menstruation? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation.
So methunaṃ uppādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.
So evaṃ pabbajito samāno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Having developed these four jhānas, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, doṇa, brāhmaṇo devasamo hoti. (2)	That’s how a brahmin is equal to god.


Kathañca, doṇa, brāhmaṇo mariyādo hoti?	And how does a brahmin toe the line?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti—	It’s when a brahmin is well born on both the mother’s and the father’s sides …
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.
Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.
Tattha ca, doṇa, ko dhammo?
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.
So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.


Tattha ca, doṇa, ko dhammo?
Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ.	Not by buying or selling, he only accepts a brahmin woman by the pouring of water.
So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati.
Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati?
Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.
Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati.
Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati?
Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā.
Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati.
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.
So methunaṃ uppādetvā tameva puttassādaṃ nikāmayamāno kuṭumbaṃ ajjhāvasati, na agārasmā anagāriyaṃ pabbajati.	Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.
Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha tiṭṭhati, taṃ na vītikkamati.	As far as the line of the ancient brahmins extends, he doesn’t cross over it.
‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo ṭhito taṃ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati.	That’s why he’s called a brahmin who toes the line.
Evaṃ kho, doṇa, brāhmaṇo mariyādo hoti. (3)	That’s how a brahmin toes the line.


Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti?	And how does a brahmin cross the line?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti—	It’s when a brahmin is well born on both the mother’s and the father’s sides …
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.
Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.


Tattha ca, doṇa, ko dhammo?
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.
So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ.	Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati.	He has sex with a brahmin woman, as well as with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.	His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.
Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha na tiṭṭhati, taṃ vītikkamati.	As far as the line of the ancient brahmins extends, he crosses over it.
‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo na ṭhito taṃ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati.	That’s why he’s called a brahmin who crosses the line.
Evaṃ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti. (4)	That’s how a brahmin crosses the line.


Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti?	And how is a brahmin a brahmin outcaste?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti—	It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry.
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.	For forty-eight years he lives the spiritual life, from childhood, studying the hymns.
Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammenapi adhammenapi	Then he seeks a fee for his teacher by legitimate means and illegitimate means.
kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṃ anatimaññamāno.	By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.


So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ.	Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati.	He has sex with a brahmin woman, as well as with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.	His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.
So sabbakammehi jīvikaṃ kappeti.	He earns a living by any kind of work.
Tamenaṃ brāhmaṇā evamāhaṃsu:	The brahmins say to him:
‘kasmā bhavaṃ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṃ kappetī’ti?	‘My good man, why is it that you claim to be a brahmin, but you earn a living by any kind of work.’
So evamāha:	He says,
‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati;	‘It’s like a fire that burns both pure and filthy substances, but doesn’t become corrupted by them.
evamevaṃ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṃ kappeti, na ca tena brāhmaṇo upalippati.	In the same way, my good man, if a brahmin earns a living by any kind of work, he is not corrupted by that.’
Sabbakammehi jīvikaṃ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati.	A brahmin is called a brahmin outcaste because he earns a living by any kind of work.
Evaṃ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.	That’s how a brahmin is a brahmin outcaste.


Ye kho te, doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samīhitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;	Doṇa, the brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.
tyassume pañca brāhmaṇe paññāpenti—	Those hermits described five kinds of brahmins.
brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ.	A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste.
Tesaṃ tvaṃ, doṇa, katamoti?	Which one of these are you, Doṇa?”


Evaṃ sante mayaṃ, bho gotama, brāhmaṇacaṇḍālampi na pūrema.	“This being so, Master Gotama, I don’t even qualify as a brahmin outcaste.
Abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

193. With Saṅgārava (⤴)


193. Saṅgāravasutta	193. With Saṅgārava
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā?	“What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced?
Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?	And why is it that sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced?”


Yasmiṃ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.	Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (1)	In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.


Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto.	Suppose there was a bowl of water that was heated by fire, boiling and bubbling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (2)	In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.


Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho.	Suppose there was a bowl of water overgrown with moss and aquatic plants.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (3)	In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.


Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto.	Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (4)	In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.


Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto.	Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (5)	In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.


Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.	There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.	Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati … pe …. (1)	In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.


Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati … pe …	Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto.	Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati … pe …. (2)	In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.


Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati … pe …	Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho.	Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati … pe …. (3)	In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.


Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … pe …	Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto.	Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … pe …. (4)	In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.


Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.	Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto.	Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. (5)	In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.


Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Ayaṃ pana, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti.	And this is why sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced.”


“Abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

194. With Kāraṇapālī (⤴)


194. Kāraṇapālīsutta	194. With Kāraṇapālī
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṃ kammantaṃ kāreti.	Now at that time the brahmin Kāraṇapālī was working for the Licchavis.
Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṃ brāhmaṇaṃ dūratova āgacchantaṃ;	He saw the brahmin Piṅgiyānī coming off in the distance
disvā piṅgiyāniṃ brāhmaṇaṃ etadavoca:	and said to him:


“Handa kuto nu bhavaṃ piṅgiyānī āgacchati divā divassā”ti?	“So, Piṅgiyānī, where are you coming from in the middle of the day?”
“Itohaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.	“I’m coming, my good man, from the presence of the ascetic Gotama.”
“Taṃ kiṃ maññati bhavaṃ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṃ? Paṇḍito maññe”ti?	“What do you think of the ascetic Gotama’s proficiency in wisdom? Do you think he’s astute?”
“Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi.	“My good man, who am I to judge the ascetic Gotama’s proficiency in wisdom?
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.	You’d really have to be on the same level to judge his proficiency in wisdom.”
“Uḷārāya khalu bhavaṃ piṅgiyānī samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.	“Master Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed.”
“Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi.	“Who am I to praise the ascetic Gotama?
Pasatthappasatthova so bhavaṃ gotamo seṭṭho devamanussānan”ti.	He is praised by the praised as the best of gods and humans.”
“Kiṃ pana bhavaṃ piṅgiyānī atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno”ti?	“But for what reason are you so devoted to the ascetic Gotama?”


“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṃ hīnānaṃ rasānaṃ piheti;	“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior.
evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato na aññesaṃ puthusamaṇabrāhmaṇappavādānaṃ piheti.	then you’re not attracted to the doctrines of the various ascetics and brahmins.


Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya.	Suppose a person who was weak with hunger was to obtain a honey-cake.
So yato yato sāyetha, labhateva sādurasaṃ asecanakaṃ;	Wherever they taste it, they would enjoy a sweet, delicious flavor.
evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato labhateva attamanataṃ, labhati cetaso pasādaṃ.	then you get a sense of uplift, a confidence of the heart.


Seyyathāpi, bho, puriso candanaghaṭikaṃ adhigaccheyya—	Suppose a person were to obtain a piece of sandalwood,
haricandanassa vā lohitacandanassa vā.	whether yellow or red.
So yato yato ghāyetha—	Wherever they smelled it—
yadi mūlato, yadi majjhato, yadi aggato—	whether at the root, the middle, or the top—
adhigacchateva surabhigandhaṃ asecanakaṃ;	they’d enjoy a delicious fragrance.
evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato adhigacchati pāmojjaṃ adhigacchati somanassaṃ.	then you become filled with joy and happiness.


Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno.	Suppose there was a person who was sick, suffering, gravely ill.
Tassa kusalo bhisakko ṭhānaso ābādhaṃ nīhareyya;	A good doctor would cure them on the spot.
evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṃ gacchanti.	then you make an end of sorrow, lamentation, pain, sadness, and distress.


Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.	Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambheyya.	They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down.
Evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti.	then all your stress, weariness, and exhaustion die down.”


Evaṃ vutte, kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi:	When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:


“Namo tassa bhagavato arahato sammāsambuddhassa.	“Homage to that Blessed One, the perfected one, the fully awakened Buddha!


Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!


Namo tassa bhagavato arahato sammāsambuddhassāti.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!


Abhikkantaṃ, bho piṅgiyāni, abhikkantaṃ, bho piṅgiyāni.	Excellent, Master Piṅgiyānī! Excellent!
Seyyathāpi, bho piṅgiyāni, nikkujjitaṃ vā ukkujjeyya paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Piṅgiyānī has made the teaching clear in many ways.
Esāhaṃ, bho piṅgiyāni, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ piṅgiyānī dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”

195. Piṅgiyānī (⤴)


195. Piṅgiyānīsutta	195. Piṅgiyānī
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena pañcamattāni licchavisatāni bhagavantaṃ payirupāsanti.	Now at that time around five hundred Licchavis were visiting the Buddha.
Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitakā honti lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.	Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.
Tyassudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.	But the Buddha outshone them all in beauty and glory.


Atha kho piṅgiyānī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	Then the brahmin Piṅgīyānī got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.	“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ piṅgiyānī”ti bhagavā avoca.	“Then speak as you feel inspired,” said the Buddha.
Atha kho piṅgiyānī brāhmaṇo bhagavato sammukhā sāruppāya gāthāya abhitthavi:	Then the brahmin Piṅgīyānī extolled the Buddha in his presence with an appropriate verse.


“Padmaṃ yathā kokanadaṃ sugandhaṃ,	“Like a fragrant pink lotus
Pāto siyā phullamavītagandhaṃ;	that blooms in the morning, its fragrance unfaded—
Aṅgīrasaṃ passa virocamānaṃ,	see Aṅgīrasa shine,
Tapantamādiccamivantalikkhe”ti.	bright as the sun in the sky!”



Atha kho te licchavī pañcahi uttarāsaṅgasatehi piṅgiyāniṃ brāhmaṇaṃ acchādesuṃ.	Then those Licchavis clothed Piṅgiyānī with five hundred upper robes.
Atha kho piṅgiyānī brāhmaṇo tehi pañcahi uttarāsaṅgasatehi bhagavantaṃ acchādesi.	And Piṅgiyānī clothed the Buddha with them.


Atha kho bhagavā te licchavī etadavoca:	Then the Buddha said to the Licchavis:
“pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ.	“Licchavis, the appearance of five treasures is rare in the world.
Katamesaṃ pañcannaṃ?	What five?
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ.	A Realized One, a perfected one, a fully awakened Buddha.
Tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ.	A person who explains the teaching and training proclaimed by a Realized One.
Tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ.	A person who understands the teaching and training proclaimed by a Realized One.
Tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ.	A person who practices in line with the teaching.
Kataññū katavedī puggalo dullabho lokasmiṃ.	A person who is grateful and thankful.
Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti.	The appearance of these five treasures is rare in the world.”

196. The Great Dreams (⤴)


196. Mahāsupinasutta	196. The Great Dreams
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato pañca mahāsupinā pāturahesuṃ.	“monks, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.
Katame pañca?	What five?
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ.	This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ paṭhamo mahāsupino pāturahosi.	This is the first great dream that appeared to the Realized One before his awakening.


Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi.	Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ dutiyo mahāsupino pāturahosi.	This is the second great dream that appeared to the Realized One before his awakening.


Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā () yāva jāṇumaṇḍalā paṭicchādesuṃ.	Next, white caterpillars with black heads crawled up from his feet and covered his knees.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ tatiyo mahāsupino pāturahosi.	This is the third great dream that appeared to the Realized One before his awakening.


Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu.	Next, four birds of different colors came from the four directions. They fell at his feet, turning pure white.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ catuttho mahāsupino pāturahosi.	This is the fourth great dream that appeared to the Realized One before his awakening.


Puna caparaṃ, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena.	Next, he climbed up a huge mountain of filth, but remained unsoiled.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ pañcamo mahāsupino pāturahosi.	This is the fifth great dream that appeared to the Realized One before his awakening.


Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ;	Before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.
tathāgatena, bhikkhave, arahatā sammāsambuddhena anuttarā sammāsambodhi abhisambuddhā.	This was fulfilled when the Buddha awakened to the perfect awakening.
Tassā abhisambodhāya ayaṃ paṭhamo mahāsupino pāturahosi.	This was the first great dream that appeared to him while he was still not awakened.


Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi;	A kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky.
tathāgatena, bhikkhave, arahatā sammāsambuddhena ariyo aṭṭhaṅgiko maggo abhisambujjhitvā yāva devamanussehi suppakāsito.	This was fulfilled when, after the Buddha had awakened to the noble eightfold path, it was well proclaimed wherever there are gods and humans.
Tassa abhisambodhāya ayaṃ dutiyo mahāsupino pāturahosi.	This was the second great dream that appeared to him while he was still not awakened.


Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṃ;	White caterpillars with black heads crawled up from his feet and covered his knees.
bahū, bhikkhave, gihī odātavasanā tathāgataṃ pāṇupetā saraṇaṃ gatā.	This was fulfilled when many white-clothed laypeople went for refuge to him for life.
Tassa abhisambodhāya ayaṃ tatiyo mahāsupino pāturahosi.	This was the third great dream that appeared to him while he was still not awakened.


Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu;	Four birds of different colors came from the four directions. They fell at his feet, turning pure white.
cattārome, bhikkhave, vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā anuttaraṃ vimuttiṃ sacchikaronti.	This was fulfilled when members of the four castes—aristocrats, brahmins, merchants, and workers—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom.
Tassa abhisambodhāya ayaṃ catuttho mahāsupino pāturahosi.	This was the fourth great dream that appeared to him while he was still not awakened.


Yampi, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena;	He climbed up a huge mountain of filth, but remained unsoiled.
lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, taṃ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	This was fulfilled when the Realized One received robes, alms-food, lodgings, and medicines and supplies for the sick. And he used them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Tassa abhisambodhāya ayaṃ pañcamo mahāsupino pāturahosi.	This was the fifth great dream that appeared to him while he was still not awakened.


Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ime pañca mahāsupinā pāturahesun”ti.	Before his awakening these five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.”

197. Obstacles to Rain (⤴)


197. Vassasutta	197. Obstacles to Rain
“Pañcime, bhikkhave, vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	“monks, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.
Katame pañca?	What five?
Upari, bhikkhave, ākāse tejodhātu pakuppati.	In the upper atmosphere the heat element flares up,
Tena uppannā meghā paṭivigacchanti.	which disperses the clouds.
Ayaṃ, bhikkhave, paṭhamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.


Puna caparaṃ, bhikkhave, upari ākāse vāyodhātu pakuppati.	Furthermore, in the upper atmosphere the air element flares up,
Tena uppannā meghā paṭivigacchanti.	which disperses the clouds.
Ayaṃ, bhikkhave, dutiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the second obstacle to rain …


Puna caparaṃ, bhikkhave, rāhu asurindo pāṇinā udakaṃ sampaṭicchitvā mahāsamudde chaḍḍeti.	Furthermore, Rāhu, lord of demons, receives water in his hand and tosses it in the ocean.
Ayaṃ, bhikkhave, tatiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the third obstacle to rain …


Puna caparaṃ, bhikkhave, vassavalāhakā devā pamattā honti.	Furthermore, the gods of the rain clouds become negligent.
Ayaṃ, bhikkhave, catuttho vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the fourth obstacle to rain …


Puna caparaṃ, bhikkhave, manussā adhammikā honti.	Furthermore, humans become unprincipled.
Ayaṃ, bhikkhave, pañcamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.
Ime kho, bhikkhave, pañca vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamatī”ti.	These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.”

198. Well-Spoken Words (⤴)


198. Vācāsutta	198. Well-Spoken Words
“Pañcahi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ.	“monks, speech that has five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.
Katamehi pañcahi?	What five?
Kālena ca bhāsitā hoti, saccā ca bhāsitā hoti, saṇhā ca bhāsitā hoti, atthasaṃhitā ca bhāsitā hoti, mettacittena ca bhāsitā hoti.	It is speech that is timely, true, gentle, beneficial, and loving.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.	Speech with these five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

199. Families (⤴)


199. Kulasutta	199. Families
“Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā pañcahi ṭhānehi bahuṃ puññaṃ pasavanti.	“When ethical renunciates come to a family, the people make much merit for five reasons.
Katamehi pañcahi?	What five?
Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā disvā cittāni pasādenti, saggasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.


Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paccuṭṭhenti abhivādenti āsanaṃ denti, uccākulīnasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family.


Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā maccheramalaṃ paṭivinenti, mahesakkhasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious.


Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā yathāsatti yathābalaṃ saṃvibhajanti, mahābhogasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth.


Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paripucchanti paripañhanti dhammaṃ suṇanti, mahāpaññāsaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom.
Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā imehi pañcahi ṭhānehi bahuṃ puññaṃ pasavantī”ti.	When ethical renunciates come to a family, the people make much merit for these five reasons.”

200. Elements of Escape (⤴)


200. Nissāraṇīyasutta	200. Elements of Escape
“Pañcimā, bhikkhave, nissāraṇīyā dhātuyo.	“monks, there are these five elements of escape.
Katamā pañca?	What five?
Idha, bhikkhave, bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take a case where a monk focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them.
Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on renunciation, their mind is eager, confident, settled, and decided about it.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ kāmehi;	Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.
Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. (1)	This is how the escape from sensual pleasures is explained.


Puna caparaṃ, bhikkhave, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take another case where a monk focuses on ill will, but their mind isn’t eager …
Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on love, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ byāpādena;	Their mind is in a good state … well detached from ill will.
ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.
Idamakkhātaṃ byāpādassa nissaraṇaṃ. (2)	This is how the escape from ill will is explained.


Puna caparaṃ, bhikkhave, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take another case where a monk focuses on harming, but their mind isn’t eager …
Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on compassion, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ vihesāya;	Their mind is in a good state … well detached from harming.
ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.
Idamakkhātaṃ vihesāya nissaraṇaṃ. (3)	This is how the escape from harming is explained.


Puna caparaṃ, bhikkhave, bhikkhuno rūpaṃ manasikaroto rūpe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take another case where a monk focuses on form, but their mind isn’t eager …
Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on the formless, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ rūpehi;	Their mind is in a good state … well detached from forms.
ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.
Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. (4)	This is how the escape from forms is explained.


Puna caparaṃ, bhikkhave, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take a case where a monk focuses on identity, but their mind isn’t eager, confident, settled, and decided about it.
Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ sakkāyena;	Their mind is in a good state, well developed, well risen, well freed, and well detached from identity.
ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling.
Idamakkhātaṃ sakkāyassa nissaraṇaṃ. (5)	This is how the escape from identity is explained.


Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti so kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā.	Delight in sensual pleasures, ill will, harming, form, and identity don’t lie within them.
Ayaṃ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa.	That’s why they’re called a monk who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.
Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo”ti.	These are the five elements of escape.”


181. Āraññikasutta	181. Wilderness Dwellers
“Pañcime, bhikkhave, āraññikā.	“monks, there are these five kinds of wilderness dwellers.
Katame pañca?	What five?
Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṃ buddhehi buddhasāvakehīti āraññiko hoti, appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti.	A person may be wilderness dweller because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.
Ime kho, bhikkhave, pañca āraññikā.	These are the five kinds of wilderness dwellers.
Imesaṃ kho, bhikkhave, pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.	But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.


Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.	In the same way, the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”


182. Cīvarasutta	182. Robes
“Pañcime, bhikkhave, paṃsukūlikā.	“monks there are these five kinds of people who wear rag robes.
Katame pañca?	What five?
Mandattā momūhattā paṃsukūliko hoti … pe … idamatthitaṃyeva nissāya paṃsukūliko hoti.	A person may wear rag robes because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca paṃsukūlikā”ti.	These are the five kinds of people who wear rag robes.”


183. Rukkhamūlikasutta	183. Dwelling at the Root of a Tree
“Pañcime, bhikkhave, rukkhamūlikā.	“monks, there are these five kinds of people who dwell at the root of a tree.
Katame pañca?	What five?
Mandattā momūhattā rukkhamūliko hoti … pe … idamatthitaṃyeva nissāya rukkhamūliko hoti.	A person may dwell at the root of a tree because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca rukkhamūlikā”ti.	These are the five kinds of people who dwell at the root of a tree.”


184. Sosānikasutta	184. Charnel Ground Dwellers
“Pañcime, bhikkhave, sosānikā.	“monks, there are these five kinds of people who dwell in a charnel ground.
Katame pañca?	What five?
Mandattā momūhattā sosāniko hoti … pe … idamatthitaṃyeva nissāya sosāniko hoti.	A person may dwell in a charnel ground because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca sosānikā”ti.	These are the five kinds of people who dwell in a charnel ground.”


185. Abbhokāsikasutta	185. Open Air Dwellers
“Pañcime, bhikkhave, abbhokāsikā … pe ….	“There are these five kinds of people who dwell in the open air. …”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 5 vagga 18-20

AN 5 vagga 18-20

AN 5 vagga 18. A Lay Follower 18. Upāsakavagga

171. Timidity (⤴)

172. Assured (⤴)

173. Hell (⤴)

174. Threats (⤴)

175. Outcaste (⤴)

176. Rapture (⤴)

full sutta here AN 5.176

177. Trades (⤴)

178. Kings (⤴)

179. A Layperson (⤴)

180. About Gavesī (⤴)

AN 5 vagga 19. Wilderness Dwellers 19. Araññavagga

181. Wilderness Dwellers (⤴)

182. Robes (⤴)

183. Dwelling at the Root of a Tree (⤴)

184. Charnel Ground Dwellers (⤴)

185. Open Air Dwellers (⤴)

186. Those Who Never Lie Down (⤴)

187. Those Who Sleep Wherever a Mat is Laid (⤴)

188. Those Who Eat in One Sitting (⤴)

189. Refusers of Late Food (⤴)

190. Those Who Eat Only From the Almsbowl (⤴)

AN 5 vagga 20. Brahmins 20. Brāhmaṇavagga

191. Dogs (⤴)

192. With the Brahmin Doṇa (⤴)

193. With Saṅgārava (⤴)

194. With Kāraṇapālī (⤴)

195. Piṅgiyānī (⤴)

196. The Great Dreams (⤴)

197. Obstacles to Rain (⤴)

198. Well-Spoken Words (⤴)

199. Families (⤴)

200. Elements of Escape (⤴)

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186. Nesajjikasutta	186. Those Who Never Lie Down
“Pañcime, bhikkhave, nesajjikā … pe ….	“There are these five kinds of people who never lie down. …”


187. Yathāsanthatikasutta	187. Those Who Sleep Wherever a Mat is Laid
“Pañcime, bhikkhave, yathāsanthatikā … pe ….	“There are these five kinds of people who sleep wherever they lay their mat. …”


188. Ekāsanikasutta	188. Those Who Eat in One Sitting
“Pañcime, bhikkhave, ekāsanikā … pe ….	“There are these five kinds of people who eat in one sitting per day. …”


189. Khalupacchābhattikasutta	189. Refusers of Late Food
“Pañcime, bhikkhave, khalupacchābhattikā … pe ….	“There are these five kinds of people who refuse to accept food offered after the meal has begun. …”


190. Pattapiṇḍikasutta	190. Those Who Eat Only From the Almsbowl
“Pañcime, bhikkhave, pattapiṇḍikā.	“monks, there are these five kinds of people who eat only from the almsbowl.
Katame pañca?	What five?
Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, ‘vaṇṇitaṃ buddhehi buddhasāvakehī’ti pattapiṇḍiko hoti, appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti.	A person may eat only from the almsbowl because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.
Ime kho, bhikkhave, pañca pattapiṇḍikā.	These are the five kinds of people who eat only from the almsbowl.
Imesaṃ kho, bhikkhave, pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti, ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.	But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.


Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti, ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.	In the same way, the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”