4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN 3    🔝
 MN 3 – MN 3 Dhamma-dāyāda: Dharma heirs
    MN 3.1 – (Buddha tells monks to be heirs in Dharma, not material things)
    MN 3.2 - (buddha finishes talk, sariputta talks on judicious-seclusion)
    MN 3.3 – (8aam is middle way to remove greed and hate)
    MN 3.4 – (conclusion: monks happy with Sariputta’s talk)

detailed TOC

 MN 3 – MN 3 Dhamma-dāyāda: Dharma heirs
    MN 3.1 – (Buddha tells monks to be heirs in Dharma, not material things)
        MN 3.1.1 – (example of Buddha giving leftover food to monks)
        MN 3.1.2 – (first monk turns down offer, goes hungry)
        MN 3.1.3 – (second monk accepts food)
        MN 3.1.4 – (Buddha praises first monk, because it conduces to few wishes)
    MN 3.2 - (buddha finishes talk, sariputta talks on judicious-seclusion)
        MN 3.2.1 – (senior monks do not train in judicious-seclusion)
            MN 3.2.1.1 – (a. disciples don’t follow teacher’s example in judicious-seclusion)
            MN 3.2.1.2 – (b. don’t give up what the Teacher tells them to)
            MN 3.2.1.3 – (c. indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)
        MN 3.2.2 – (middle monks likewise as senior…)
        MN 3.2.3 – (junior monks likewise as senior…)
        MN 3.2.4 – (senior monks do train in judicious-seclusion)
            MN 3.2.4.1 – (a. disciples do follow teacher’s example in judicious-seclusion)
            MN 3.2.4.2 – (b. do give up what the Teacher tells them to)
            MN 3.2.4.3 – (c. not these: indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)
        MN 3.2.5 – (middle monks likewise as senior…)
        MN 3.2.6 – (junior monks likewise as senior…)
    MN 3.3 – (8aam is middle way to remove greed and hate)
        MN 3.3.2 – (list of other faults middle way removes)
    MN 3.4 – (conclusion: monks happy with Sariputta’s talk)

3 – MN 3 Dhamma-dāyāda: Dharma heirs

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )


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:

3.1 – (Buddha tells monks to be heirs in Dharma, not material things)


“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā.
 “monks, be my heirs in the ☸Dharma, not in material things.
Atthi me tumhesu anukampā:
 Out of compassion for you, I think:
‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti.
 ‘How can my disciples become heirs in the ☸Dharma, not in material things?’
Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha:
 If you become heirs in material things, not in the ☸Dharma, they’ll point to you, saying:
‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti;
 ‘The Teacher’s disciples live as heirs in material things, not in the ☸Dharma.’
ahampi tena ādiyo bhaveyyaṃ:
 And they’ll point to me, saying:
‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti.
 ‘The Teacher’s disciples live as heirs in material things, not in the ☸Dharma.’
Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha:
 If you become heirs in the ☸Dharma, not in material things, they’ll point to you, saying:
‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti;
 ‘The Teacher’s disciples live as heirs in the ☸Dharma, not in material things.’
ahampi tena na ādiyo bhaveyyaṃ:
 And they’ll point to me, saying:
‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti.
 ‘The Teacher’s disciples live as heirs in the ☸Dharma, not in material things.’
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā.
 So, monks, be my heirs in the ☸Dharma, not in material things.
Atthi me tumhesu anukampā:
 Out of compassion for you, I think:
‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti.
 ‘How can my disciples become heirs in the ☸Dharma, not in material things?’

3.1.1 – (example of Buddha giving leftover food to monks)


Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito paripuṇṇo pariyosito suhito yāvadattho;
 Suppose that I had eaten and refused more food, being full, and having had as much as I needed.
siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
 And there was some extra alms-food that was going to be thrown away.
Atha dve bhikkhū āgaccheyyuṃ jighacchādubbalyaparetā.
 Then two monks were to come who were weak with hunger.
Tyāhaṃ evaṃ vadeyyaṃ:
 I’d say to them:
‘ahaṃ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;
 ‘monks, I have eaten and refused more food, being full, and having had as much as I need.
atthi ca me ayaṃ piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
 And there is this extra alms-food that’s going to be thrown away.
Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṃ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti.
 Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’

3.1.2 – (first monk turns down offer, goes hungry)


Tatrekassa bhikkhuno evamassa:
 Then one of those monks thought:
‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;
 ‘The Buddha has eaten and refused more food.
atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
 And he has some extra alms-food that’s going to be thrown away.
Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati.
 If we don’t eat it he’ll throw it away.
Vuttaṃ kho panetaṃ bhagavatā:
 But the Buddha has also said:
“dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti.
 “Be my heirs in the ☸Dharma, not in material things.”
Āmisaññataraṃ kho panetaṃ, yadidaṃ piṇḍapāto.
 And alms-food is a kind of material thing.
Yannūnāhaṃ imaṃ piṇḍapātaṃ abhuñjitvā imināva jighacchādubbalyena evaṃ imaṃ rattindivaṃ vītināmeyyan’ti.
 Instead of eating this alms-food, why don’t I spend this day and night weak with hunger?’
So taṃ piṇḍapātaṃ abhuñjitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya.
 And that’s what they did.

3.1.3 – (second monk accepts food)


Atha dutiyassa bhikkhuno evamassa:
 Then the second of those monks thought:
‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;
 ‘The Buddha has eaten and refused more food.
atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
 And he has some extra alms-food that’s going to be thrown away.
Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati.
 If we don’t eat it he’ll throw it away.
Yannūnāhaṃ imaṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ imaṃ rattindivaṃ vītināmeyyan’ti.
 Why don’t I eat this alms-food, then spend the day and night having got rid of my hunger and weakness?’
So taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya.
 And that’s what they did.

3.1.4 – (Buddha praises first monk, because it conduces to few wishes)


Kiñcāpi so, bhikkhave, bhikkhu taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṃsataro ca.
 Even though that monk, after eating the alms-food, spent the day and night rid of hunger and weakness, it is the former monk who is more worthy of respect and praise.
Taṃ kissa hetu?
 Why is that?
Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṃ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṃvattissati.
 Because for a long time that will conduce to that monk being of few wishes, content, self-effacing, easy to look after, and energetic.
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā.
 So, monks, be my heirs in the ☸Dharma, not in material things.
Atthi me tumhesu anukampā:
 Out of compassion for you, I think:
‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’”ti.
 ‘How can my disciples become heirs in the ☸Dharma, not in material things?’”
Idamavoca bhagavā.
 That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
 When he had spoken, the Holy One got up from his seat and entered his dwelling.

3.2 - (buddha finishes talk, sariputta talks on judicious-seclusion)


Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:
 Then soon after the Buddha left, Venerable Sāriputta said to the monks:
“āvuso bhikkhave”ti.
 “Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
 “Reverend,” they replied.
Āyasmā sāriputto etadavoca:
 Sāriputta said this:
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti?
 “Reverends, how do the disciples of a Teacher who lives in judicious-seclusion not train in judicious-seclusion? And how do they train in judicious-seclusion?”
“Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.
 “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho;
 May Venerable Sāriputta himself please clarify the meaning of this.
āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.
 The monks will listen and remember it.”
“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
 “Well then, reverends, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
 “Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca:
 Sāriputta said this:

3.2.1 – (senior monks do not train in judicious-seclusion)


“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti?
 “Reverends, how do the disciples of a Teacher who lives in judicious-seclusion not train in judicious-seclusion?
Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti,
 The disciples of a teacher who lives in judicious-seclusion do not train in judicious-seclusion.
yesañca dhammānaṃ satthā pahānamāha, te ca dhamme nappajahanti,
 They don’t give up what the Teacher tells them to give up.
bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā.
 They’re indulgent and slack, leaders in backsliding, neglecting judicious-seclusion.
Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti.
 In this case, the senior monks should be criticized on three grounds.

3.2.1.1 – (a. disciples don’t follow teacher’s example in judicious-seclusion)


‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti—
 ‘The disciples of a teacher who lives in judicious-seclusion do not train in judicious-seclusion.’
iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti.
 This is the first ground.

3.2.1.2 – (b. don’t give up what the Teacher tells them to)


‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti—
 ‘They don’t give up what the Teacher tells them to give up.’
iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti.
 This is the second ground.

3.2.1.3 – (c. indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)


‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—
 ‘They’re indulgent and slack, leaders in backsliding, neglecting judicious-seclusion.’
iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti.
 This is the third ground.
Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti.
 The senior monks should be criticized on these three grounds.

3.2.2 – (middle monks likewise as senior…)


Tatrāvuso, majjhimā bhikkhū … pe …
 In this case, the middle monks

3.2.3 – (junior monks likewise as senior…)


navā bhikkhū tīhi ṭhānehi gārayhā bhavanti.
 and the junior monks should be criticized on the same three grounds.
‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti—
 ...
iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti.
 ...
‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti—
 ...
iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti.
 ...
‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—
 ...
iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti.
 ...
Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti.
 ...
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti.
 This is how the disciples of a Teacher who lives in judicious-seclusion do not train in judicious-seclusion.

3.2.4 – (senior monks do train in judicious-seclusion)


Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti?
 And how do the disciples of a teacher who lives in judicious-seclusion train in judicious-seclusion?
Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti—
 The disciples of a teacher who lives in judicious-seclusion train in judicious-seclusion.
yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahanti;
 They give up what the Teacher tells them to give up.
na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā.
 They’re not indulgent and slack, leaders in backsliding, neglecting judicious-seclusion.
Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti.
 In this case, the senior monks should be praised on three grounds.

3.2.4.1 – (a. disciples do follow teacher’s example in judicious-seclusion)


‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—
 ‘The disciples of a teacher who lives in judicious-seclusion train in judicious-seclusion.’
iminā paṭhamena ṭhānena therā bhikkhū pāsaṃsā bhavanti.
 This is the first ground.

3.2.4.2 – (b. do give up what the Teacher tells them to)


‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti—
 ‘They give up what the Teacher tells them to give up.’
iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti.
 This is the second ground.

3.2.4.3 – (c. not these: indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)


‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—
 ‘They’re not indulgent and slack, leaders in backsliding, neglecting judicious-seclusion.’
iminā tatiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti.
 This is the third ground.
Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti.
 The senior monks should be praised on these three grounds.

3.2.5 – (middle monks likewise as senior…)


Tatrāvuso, majjhimā bhikkhū … pe …
 In this case, the middle monks

3.2.6 – (junior monks likewise as senior…)


navā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti.
 and the junior monks should be praised on the same three grounds.
‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—
 ...
iminā paṭhamena ṭhānena navā bhikkhū pāsaṃsā bhavanti.
 ...
‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti—
 ...
iminā dutiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti.
 ...
‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—
 ...
iminā tatiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti.
 ...
Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti.
 ...
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.
 This is how the disciples of a Teacher who lives in judicious-seclusion train in judicious-seclusion.

3.3 – (8aam is middle way to remove greed and hate)

(👑8☸ middle way)
Tatrāvuso, lobho ca pāpako doso ca pāpako.
 The bad thing here is greed and hate.
Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
 There is a middle way of practice for giving up greed and hate. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati?
 And what is that middle way?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
 This is that middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.

3.3.2 – (list of other faults middle way removes)


Tatrāvuso, kodho ca pāpako upanāho ca pāpako … pe …
 The bad thing here is anger and hostility. …
makkho ca pāpako paḷāso ca pāpako,
 offensiveness and contempt …
issā ca pāpikā maccherañca pāpakaṃ,
 envy and stinginess …
māyā ca pāpikā sāṭheyyañca pāpakaṃ,
 deceit and deviousness …
thambho ca pāpako sārambho ca pāpako,
 obstinacy and aggression …
māno ca pāpako atimāno ca pāpako,
 conceit and arrogance …
mado ca pāpako pamādo ca pāpako.
 vanity and negligence.
Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
 There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati?
 And what is that middle way?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
 It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
 right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.
 This is that middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.”

3.4 – (conclusion: monks happy with Sariputta’s talk)


Idamavocāyasmā sāriputto.
 This is what Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
 Satisfied, the monks were happy with what Sāriputta said.
(end of sutta⏹️)


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